On
June 4 to 8 June, the Central Board of Nahdlatul Ulama (NU) was invited
by the scholars of Afghanistan and Noor Educational and Capacity
Development Organization (NECDO) to attend the workshop Role of Ulema in
Afghanistan Reconstruction and Development in Afghanistan. NU
represented by four delegates speak before the scholars and scientists
of the 12 provinces of the importance of peace and reconciliation.
On that occasion, NU was asked to share thoughts about the role of clerics in Indonesia in creating religious harmony along with the management of conflict in it.
What is interesting in the meeting was the potential for NU as a model of Islam in the world, because he is a "mirror", especially for Afghanistan, in the context of the relationship of Islam with modernity. NU maintained a successful relationship is harmonious, has been to minimize conflict, both inter-religious conflict between Islam and the West as well. Thus, NU could be a model for the relationship between Islam and modernity that gave birth to the relationship inter-religious harmony.
The model was built NU refers to the integration of Islam into the national struggle over democratization in the long run. In this regard, there are two significant processes. First, the integration of Islam into nationalism. Second, participation in the democratization of Islam. We will discuss the first point first, namely the integration of Islam into nationalism.
What is meant by this point is the union of Islamic vision of life into the main objective of the establishment of the nation-state. This departs from the principle of al-ghayah wa al-wasail (goals and methods), in which NU put the country as a tool for achieving the goals of Islam. So, if the goal of Islam is rahmatan lil 'Alamin (welfare for the universe), the state that leads to that goal is acceptable, although not in the form of Islam. Therefore, the load Homeland "social justice" as a state constitutional purposes, received by NU though he was not a formal Islamic state.
In the historical realm, this integration process occurs in several stages. First, recognition of the archipelago as the abode of Islam (dar al-Islam). This is done in the 11th Congress (1936), in which the scholars NU set the archipelago as dar al-Islam. Interestingly, the term dar al-Islam is not meant as an "Islamic state", but rather "Islamic lands" because in it freely implement Sharia Muslims. In this way, NU has formed a "national Islam" (Islamic nationalism) because the dar al-Islam is understood as a nation. That is, when the archipelago was recognized as dar al-Islam, the region has been conceived as a Muslim nation of Indonesia.
Second, acceptance of the nation-state (Homeland), not an Islamic state on the formation of the constitution of 1945. NU Vice PPKI trial, the Kiai Wahid Hasyim, Kiai Masykur and Zainul Arifin, had mensepakati Homeland building within the framework of a pluralistic nation treatment. At this point, NU has dismissed ego-groups in order to keep the nation's pluralistic society.
Third, the establishment of an emergency government of Indonesia as a leader who has the authority to implement Shari'a (waliy al-amr bi al-dlaruri al-syaukah). Consensus of the scholars on Muslim Scholars National Conference (1954) is set so that Islamic law can be enforced, as the legitimate government Sharai. Here we see that the politics of nationality NU is not secular, because it boils down to Islamic law, either through the application of the law of particles in national law, as well as the practice of social ethics.
Fourth, acceptance of Pancasila as the state. It is set at the National Conference in Situbondo Ulema NU (1983), in which the accepted Pancasila as the state, while Islam remains guarded as a creed. Between religious belief and the basic state does not bang it, because Pancasila which contains the divine precepts, the practice is a form of Islamic law.
Through the integration of Islam into this nationalism, NU has to intervene tensions between Islam as a "universal ideology" Pancasila as the "national ideology", as well as between Islam as a "theocratic understanding" with Homeland as "nation-building". A pattern of relationships which until now still provide tension for most of the Islamic countries in the Middle East, because they have not reached a harmonious relationship between Islam and modernity.
In this regard, the NU acceptance Homeland driven through democratization in the long run. This happens because NU understand nationalism is not within the framework of identity and territory, but populist. This corresponds to a view of the powers that are directly related to the welfare of the people (tasharruf al-Imam 'ala al-ra'iyyah manuthun bi al-mashlahah). Through this view, championed democracy is not democracy but rather procedural democratization, in order to meet both civil and political rights as well as socio-economic rights.
Repertoire Tradition
From the above explanation shows that NU has built a model of Islam that is in harmony with modernity, nationalism and democracy. Interestingly, NU did this through a repertoire of Islamic tradition. Tradition that later became this methodology as contained in the legal maxim (qawa'id al-fiqhiyah), legal theory (usul fiqh), and legal philosophy (al-tasyri wisdom ').
Legal maxim provide practical rules that aim to harmonize the normative obedience flexibility to face reality. For example, the rules ma laa laa yudraku kulluhu yutraku julluhu (What can not be achieved all the basic principle should not be left). This rule making is not refusing Homeland NU, because there are Islamic principles in it, covering shura (consultation), 'is a (fairness) and musawah (equation). While the legal theory provides a method of applying the law to accommodate the times. The legal philosophy became a bridge between the science of Islamic law.
With traditional methods of modern nuances, NU could confront the challenges of the times Muslims equally. In effect, he is not stuck in the West as a threat to the assumption of the "Islamic threat" selayak understanding fundamentalist circles. NU has put the Islamic tradition as a living wisdom that enhance the life of existing systems. Therefore, in terms of development, the role of Islam is not merely supplementary (additional), but rather complementary (finisher) to help determine the ideal direction of development.
Awareness of the Muslim world such as Afghanistan, to reflect on NU Jam'iyyah prove that this has great potential, not only in the life of the nation but especially global life. No wonder the Egyptian Muslim thinker, Hassan Hanafi see potential "Indonesian Islam" as the leader of the Islamic world. This view is shared by Hanafi to Abdurrahman Wahid (Gus Dur) as president of the 4th Republic of Indonesia. Of course that meant it was NU Hassan Hanafi.
On that occasion, NU was asked to share thoughts about the role of clerics in Indonesia in creating religious harmony along with the management of conflict in it.
What is interesting in the meeting was the potential for NU as a model of Islam in the world, because he is a "mirror", especially for Afghanistan, in the context of the relationship of Islam with modernity. NU maintained a successful relationship is harmonious, has been to minimize conflict, both inter-religious conflict between Islam and the West as well. Thus, NU could be a model for the relationship between Islam and modernity that gave birth to the relationship inter-religious harmony.
The model was built NU refers to the integration of Islam into the national struggle over democratization in the long run. In this regard, there are two significant processes. First, the integration of Islam into nationalism. Second, participation in the democratization of Islam. We will discuss the first point first, namely the integration of Islam into nationalism.
What is meant by this point is the union of Islamic vision of life into the main objective of the establishment of the nation-state. This departs from the principle of al-ghayah wa al-wasail (goals and methods), in which NU put the country as a tool for achieving the goals of Islam. So, if the goal of Islam is rahmatan lil 'Alamin (welfare for the universe), the state that leads to that goal is acceptable, although not in the form of Islam. Therefore, the load Homeland "social justice" as a state constitutional purposes, received by NU though he was not a formal Islamic state.
In the historical realm, this integration process occurs in several stages. First, recognition of the archipelago as the abode of Islam (dar al-Islam). This is done in the 11th Congress (1936), in which the scholars NU set the archipelago as dar al-Islam. Interestingly, the term dar al-Islam is not meant as an "Islamic state", but rather "Islamic lands" because in it freely implement Sharia Muslims. In this way, NU has formed a "national Islam" (Islamic nationalism) because the dar al-Islam is understood as a nation. That is, when the archipelago was recognized as dar al-Islam, the region has been conceived as a Muslim nation of Indonesia.
Second, acceptance of the nation-state (Homeland), not an Islamic state on the formation of the constitution of 1945. NU Vice PPKI trial, the Kiai Wahid Hasyim, Kiai Masykur and Zainul Arifin, had mensepakati Homeland building within the framework of a pluralistic nation treatment. At this point, NU has dismissed ego-groups in order to keep the nation's pluralistic society.
Third, the establishment of an emergency government of Indonesia as a leader who has the authority to implement Shari'a (waliy al-amr bi al-dlaruri al-syaukah). Consensus of the scholars on Muslim Scholars National Conference (1954) is set so that Islamic law can be enforced, as the legitimate government Sharai. Here we see that the politics of nationality NU is not secular, because it boils down to Islamic law, either through the application of the law of particles in national law, as well as the practice of social ethics.
Fourth, acceptance of Pancasila as the state. It is set at the National Conference in Situbondo Ulema NU (1983), in which the accepted Pancasila as the state, while Islam remains guarded as a creed. Between religious belief and the basic state does not bang it, because Pancasila which contains the divine precepts, the practice is a form of Islamic law.
Through the integration of Islam into this nationalism, NU has to intervene tensions between Islam as a "universal ideology" Pancasila as the "national ideology", as well as between Islam as a "theocratic understanding" with Homeland as "nation-building". A pattern of relationships which until now still provide tension for most of the Islamic countries in the Middle East, because they have not reached a harmonious relationship between Islam and modernity.
In this regard, the NU acceptance Homeland driven through democratization in the long run. This happens because NU understand nationalism is not within the framework of identity and territory, but populist. This corresponds to a view of the powers that are directly related to the welfare of the people (tasharruf al-Imam 'ala al-ra'iyyah manuthun bi al-mashlahah). Through this view, championed democracy is not democracy but rather procedural democratization, in order to meet both civil and political rights as well as socio-economic rights.
Repertoire Tradition
From the above explanation shows that NU has built a model of Islam that is in harmony with modernity, nationalism and democracy. Interestingly, NU did this through a repertoire of Islamic tradition. Tradition that later became this methodology as contained in the legal maxim (qawa'id al-fiqhiyah), legal theory (usul fiqh), and legal philosophy (al-tasyri wisdom ').
Legal maxim provide practical rules that aim to harmonize the normative obedience flexibility to face reality. For example, the rules ma laa laa yudraku kulluhu yutraku julluhu (What can not be achieved all the basic principle should not be left). This rule making is not refusing Homeland NU, because there are Islamic principles in it, covering shura (consultation), 'is a (fairness) and musawah (equation). While the legal theory provides a method of applying the law to accommodate the times. The legal philosophy became a bridge between the science of Islamic law.
With traditional methods of modern nuances, NU could confront the challenges of the times Muslims equally. In effect, he is not stuck in the West as a threat to the assumption of the "Islamic threat" selayak understanding fundamentalist circles. NU has put the Islamic tradition as a living wisdom that enhance the life of existing systems. Therefore, in terms of development, the role of Islam is not merely supplementary (additional), but rather complementary (finisher) to help determine the ideal direction of development.
Awareness of the Muslim world such as Afghanistan, to reflect on NU Jam'iyyah prove that this has great potential, not only in the life of the nation but especially global life. No wonder the Egyptian Muslim thinker, Hassan Hanafi see potential "Indonesian Islam" as the leader of the Islamic world. This view is shared by Hanafi to Abdurrahman Wahid (Gus Dur) as president of the 4th Republic of Indonesia. Of course that meant it was NU Hassan Hanafi.
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