For those political pundits in the West who, for the sake of political correctness, have long concealed their conviction that Islam is inherently incompatible with democratic principles, Indonesia's vibrant democracy emerged almost as a miracle.

The nation recently held its third democratic election since Soeharto's downfall in 1998, at a time when other Muslim nations across the globe - from Tripoli to Bandar Sri Begawan -remain in the grips of despots and kings living extravagant lifestyles.

The Foreign Ministry is hoping to capitalize from the particularity of Indonesian Islam in its diplomacy, together with the democracy tag it has vigorously campaigned toward following the ousting of strongman Soeharto.

In the past few years, under the leadership of Foreign Minister Hassan Wirajuda, the ministry has been focusing its diplomatic efforts on fostering the brand of Indonesian Islam as "inclusive, moderate, peaceful and anti-violence".

But such lofty words are not "self-explanatory", says the ministry's director for public diplomacy, Umar Hadi, at the introduction of the book Islam in Indonesia: A to Z Basic Reference. The book was officially launched by Hassan on Sunday at the J.W. Marriott Hotel in Jakarta, which was hit twice by al-Qaeda-linked terrorists.

"There is a need to broaden the knowledge about Islam in Indonesia, and to explain the fact that Islam is well and alive in the pluralistic nation," says Umar, scheduled to move to the Netherlands later this month.

Islam in Indonesia, a glossary of colloquial Islamic terms in Indonesia, could be his last important move in bringing Islam into the spotlight of Indonesia's diplomacy.

The book, produced in cooperation with the Center for Dialog and Cooperation amongst Civilizations (CDCC), was born of a strong partnership between the state and civil society, Umar says.

The CDCC is affiliated with Muhammadiyah, the nation's second-largest Muslim organization after Nadhlatul Ulama (NU).

The two organizations have been intensively involved in bilateral, regional, intra-regional and global interfaith dialogues initiated by the ministry.

Hassan, in his remarks at the book's launching, said the government would continue to engage civil society organizations to empower moderates and bolster their voice in global forums, claiming it to be the true voice, if not the unique feature, of so-called Indonesian Islam.

"By empowering the moderates," he said, "Indonesia will remain a country of diversity and harmony."

But diplomacy, while often filled with empty rhetoric and jargons, should not be based on a vague idea, nor should it be made a place where academics indulge themselves in elusive debates.

The publication of Islam in Indonesia is therefore important in a way that it was originally aimed at introducing Indonesian Islam to diplomatic communities in Indonesia. It was also meant to serve as a guideline for novice Indonesian diplomats who have scant knowledge of the pluralistic nature of the Abrahamic faith in Indonesia.

The book is divided into three parts: The first part outlines the Islamic terms frequently used in Indonesia, ranging from slametan to halal bi halal; the second part gives a short introduction to the various Islamic movements in Indonesia, including those of radical groups; and the third part consists of a collection of writings by renowned Indonesian scholars such as Azyumardi Azra and Magsasay Award recipient Syafi'i Maarif.

The book is, however, not without its shortcomings. Dubbed a "work in progress" by Hassan, the book, though its debut deserves a warm welcome, is still far from being comprehensive and begs for revision.

Izza Rohman from the CDCC, one of the book's editors, said he found it difficult to find people qualified enough and willing to contribute to the glossary, while the ministry has yet to channel the fund to pay authoritative scholars to take part in the project.

"We should have done better than this," he said.

Hassan acknowledged the shortcomings of the book, saying he had requested a revision be made and improvements be implemented in the future.

But questions linger over whether Hassan will remain in the new Cabinet of President Susilo Bambang Yudhoyono when the latter announces his new lineup later this month; and more importantly, whether the Islam-oriented diplomacy Hassan been working on will survive his term.

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