Agus Imam Solichin – like Lia Aminuddin (the founder of the Salamullah Eden community), Ahmad Moshaddeq (the founder of the “deviant sect” al-Qiyadah al-Islamiyah) and many other Indonesian “false prophets” – claimed divinity and founded a weird religious cult.

Solichin declared himself the reincarnation of Sukarno, a prophet and finally God. To magnify his claims, Solichin took the following grandeur titles Satria Piningit Weteng Buwana (the knight hidden in the belly of the earth) and Agus Nata Sukarno Putra (Agus, the son of Sukarno in charge). What bold and eccentric claims!

In the beginning, Solichin behaved like an ordinary Islamic sect leader. He advocated that his followers perform Islamic rites, encouraging them to prayer five times every day and to fast during the month of Ramadan, among other things. However, it seems that he could not control his wild mind and confidence. He demanded his followers conduct sexual intercourse in front of him, as reported by some media.

Déja vu as it may sound; Agus Solichin was faced with no different end from those of Aminuddin and Moshaddeq. His claim upset people, particularly religious leaders. Solichin then sought police custody, for the sake of his own safety. The MUI (Indonesian Ulema Council) and Bakor Pakem (the Coordinating Board for Monitoring Mystical Beliefs in Society) denounced Solichin’s cult. In court, Solichin is likely to face two separate charges: Sexual harassment and blasphemy.

Many followed suit, blaming Solichin’s deviant behaviors and questioning the soundness of his mind, as shown in many personal blogs. However, the authority found him neither insane nor mentally ill. He is a normal person.

Rather than insulting Agus’ declaration and attacking his dignity, let us ask ourselves why many Indonesians claim to be prophets nowadays, in the postmodern era? Is there anything wrong with those who claim prophethood?

A more profound question is also worth asking: Why was no “official” prophet born in Indonesia and recorded in any scriptures?

In fact, many prophets, whose guidance Indonesians earnestly followed, and many religions Indonesians officially embraced, were imported from other countries and cultures a long time ago.

Hinduism and Buddhism, which resiliently influenced Indonesian cultures and traditions, came from India. Islam, which has gained the majority of followers in the country, was born in Hijaz, Saudi Arabia. Arabic and Indian traders brought it to the archipelago. Christianity, both Catholicism and Protestantism, was originally brought by Dutch and Portuguese missionaries.

Given this, have any indigenous religions and/or prophets emerged from our land?

Yes, many Indonesian prophets were — and will be — born on our land, as long as we are sincere enough to acknowledge their prophethood and place their names in the “chain” of world prophets.

Historically speaking, the birth of this nation was impossible without a prophet. Similarly, without the guardianship of prophets, this nation would have collapsed long ago.

Thus, prophets must have ushered us to the right paths during the time of struggle, development and reformation.

However, it appears that many of us were not prepared to appreciate the prophethood of our own fellows.

If we show our own prophets little respect, we shouldn’t expect their continuous birth and reincarnation. At the same time, the emergence of some “weird” prophets – like Aminuddin, Moshaddeq, and Solichin – is not surprising. A good society gives birth to good prophets; an ugly society delivers ugly ones.

Historians and anthropologists told us that Indonesia never runs out of claimants of divinity. Saints (wali) and soothsayers (dukun) are not uncommon in our legends, sagas and myths. During the period of struggle for independence, many soothsayers claimed they were immune from any weapons (sakti).

They also promised that they could give spiritual protection to young men wanting to join the Indonesian army in battles.

We also find the same story in several turbulences occurring in the country. The 1965 upheaval and the crisis after the fall of Soeharto were no exception. Yet prophethood, notwithstanding its relation to divinity and spirituality, is something else. What is clear is our society needs more true prophets. Yet we have a score of politicians who have used religious sentiments to gain the public’s sympathy.

A score of religious leaders, on the other hand, are prepared to seize any political opportunity when it comes. The voices of actual pundits, however, remain unheard.

Some prophets, or a prophet, must be there. Their miraculous wisdom is what we expect as guidance in facing this global downturn.

The writer is a lecturer of Sunan Kalijaga State Islamic University and a visiting scholar at philosophy department, McGill University.

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