The dissertation describes a new approach to understand Islam in Indonesia in which literature on Islam has constructed in a big narrative about the establishment description and interpretation of Islamic life. Adaptation, acculturation, syncretisation of assimilation, the polarization of mainstream, non-mainstream, moderate, liberal, radical, terrorism, and persecution are considered healthy as a religious process. In fact, the religious life of some marginal Muslim communities in Indonesia such as daily life of Dani Muslim in Wamena Baliem Valley Jayawijaya can be a little narrative which distinguishes them with other Muslim which should be appreciated and examined. As a Minority, the population of Dani Muslim only about 1051 people, or about 8% of the total Muslim population, 0.45% in the majority Christian population in Jayawijaya, had to struggle and cope with two main issues of cultural and structural pressures. Dani Muslim is not only liyan in a majority Muslim in Indonesia but also liyan in their ethnicity due to embracing different faith that intersecting with their customs. This situation has brought a question, why do Dani people in ten local villages of Jayawijaya Regency keep practising Islam, despite various pressures on them? This study has employed ethnographical viewpoint as the primary approach in finding data to answer the question above, by directly participating in the community, explore their life, translate and interpret how their struggle to survive. This study reveals that Dani Muslim can survive and remain firmly practising Islam as their faith because of 3 (three) driven issues. Firstly, the political motive that has brought Islam to the Baliem valley can be accepted for its practical benefits as it gives them direct and precise benefits. Secondly, adaptive of Islamic teaching has enabled communities to build diplomatic and negotiated spaces shared between custom (adat), and religion has enabled Islam to survive there. Third, embracing Islam for this community is not just getting an identity, but also as a source of greatness and pride. The implication of this study provides three essential things to be learned from; First, the Dani community represents ethnic entities in Indonesia which have a distinctive character from the other Muslim communities that exist when meeting and diffusing with religion. Second, the case of Dani Muslim could be the sample of diversity practice in Indonesia. A community does not only become a liyan in another community, but it also becomes liyan in its community as well as different religious followers which directly intersect. However, their existence is inspiring. The diversity and differences in life should not evoke problem. Third, the religious practice of the Dani Muslim community is a real example of the wisdom of the community, it is beyond the imagination of many people, and this is mainly shown from the ability of the Dani to open a shared space that allows Islam survive and grow in a local culture which ideologically different.