Islam Rahmatan Lil 'Alamin: NU and the Role of State of the Union
Assalamu Warohmatullah Wabarokaatuh
Our Ladies and Gentlemen,
An honor for us, because given the opportunity to attend the meeting in order to promote peace in Afghanistan. Turkey proper conduct of this meeting because Turkey is a country that developed the moderation of Islam as a form of Islam kerahmatan value.
Of course we would appreciate the various parties on the initiative, for the implementation of this meeting. Maybe we were invited to this meeting, because at that last July, our Board of Nahdlatul Ulama (NU), held a meeting with 20 scholars Afghanistan, to share views and experiences of moderate Islam, and to formulate measures for peace in Afghanistan. Because of our ability is limited, so we apologize if scholars are invited to be limited.This meeting is the second track diplomacy strategically, ie, inter-community diplomacy, spearheaded by the scholars. Second track diplomacy is an alternative, in order to bring peace, because, although the clergy rather than the authorities set policies, but scholars have an obligation to encourage and provide meaningful thoughts, for peace. This is reasonable because the cleric was a torch for the people. Scholars as the heir to the prophet (warastatul prophets') has a significant role in the process of transformation of society.
Therefore, the realization of peace in Afghanistan is important, because he was a parameter of peace in the Islamic world, and contributed valuable for counter-terrorism efforts. At a meeting in Indonesia, we have been giving their views and experiences NU clerics in order to escort the trip. We are not a political party, but come to think consistently and oversee the Republic of Indonesia (RI), since pre-independence, to the post-independence. During the meeting, there are nine principles agreed upon by scholars of Afghanistan and NU. One of the great scholars who co-formulated nine principles is that the late al-maghfurlah Prof Dr Burhanuddin Rabbani. He is the optimistic part of these principles to formulate and recommend that the principle was in effect continuously, so that it can provide inspiration to the realization of moderate Islam and peace in the Islamic world. 9 principles include:
A. To affirm the principle of Islam as religion of compassion "Rahmatan lil 'alamin", the which upholds the principle of good morality (al-Akhlaq al-Karimah), the Islamic Brotherhood (al-Islamiyah al-brotherhood), and the principles of being moderate(al-Tawassuth), balanced (al-tawazun), tolerance (al-Tasamuh) and just (al-I'tidal).
2. To affirm the need to rebuild mutual acceptance, mutual trust and mutual brotherhood Between Various components of the nation in Afghanistan (al-brotherhood-ak al-Wathoniyyah Sya'biyyah al-Afghaniyyah).
3. To Encourage the formation of independent and soverign Afhan That Is free from all intervention, Colonialism in all its manifestations.
4. To return the role of representative institutions with comprehensive attention to the representativeness in the nation building (al-al-Watthoniyyah Tanmiyyah).
5. Sincere expressing will to end all forms of conflicts and disputes That Occurred in all regions of Afghanistan, and to return the Refugees into their home place gradually.
6. To assure the right of residence for all citizens in all parts of the country, as They have the right to Reside anywhere, to join Organizations, with attention to the local culture and wisdom.
7. As to implement the national reconciliation, it is Necessary to reinforce the role of Peace Council and Reconciliation Commission in Afghanistan, and also to reinforce the integration of Afghanistan, and also to reinforce the integration of Afghanistan in order to resolve all problems of the past.
8. For all parties to Participate in creating public goodness (al-Mashalih al-'amma) Including the rehabilitation of economic facilities and infrastrucuture, educational facilities, health facilities, and religious facilities.
9. As the making for peace is Necessary, we need further reconciliation Efforts That require advanced involvement of a facilitator the which is accepted by all components of the nations of Afghanistan.
With nine perinsip this, Islam as rahmatan lil 'alamin, can be a catalyst for strategic efforts in the realization of peace in Afghanistan. Of course in addition to the principles of Islam, this effort also requires democratic steps in bringing together the various parties in Afghanistan, so that the interests of the nation could be "a unifying point" or the common good (common good) that transcends all differences of interest.
Our Ladies and Gentlemen,
In this regard, let us share their views and experiences related to the role of scholars in guarding the nation's journey through Islamic principles in accordance with community needs. This is important, because as a Muslim nahdliyyin, first of all we understand ourselves as an Indonesian Muslim. Rather the contrary, Muslims are in Indonesia. Positioning is important, because by understanding yourself as a person first Indonesia, then we can keberislaman patterns according to the fundamental needs of our nation. By understanding themselves as Muslim Indonesia, we are not deprived of the roots of our culture, and ultimately did not impose their views and issues that our nation is not an issue.
Therefore, in the history of NU, the organization that first established the scholars boarding schools (before birth NU) is not a Muslim Nahdlatul, but Nahdlatul Wathon (National Awakening, 1916). Because it is in the context of colonialism, the boarding scholars of Islam are no longer promoting the clustering is limited, but a struggle for national revival expel the occupation.Nahdlatul Wathon as the center of the independence movement was further strengthened with the establishment Nahdlatut Tujjar (Resurrection Merchants) which is an attempt by scholars to build economic independence society, vis a vis colonialism. Nahdlatut Tujjar became praxis at the level of economic struggle, in addition to the struggle at the national level through Nahdlatul Wathon.
The entire pattern of this struggle is then refined through the establishment of Afkar Tashwirul (1918), a discussion forum of the scholars, to develop a contextual insight to the needs of Islamic nations. Rests with the formation of these three organizations, NU as the organizational auspices of the struggle boarding scholars, was established in January 31, 1926.
This national consciousness can be formed, because we understand Islam as rahmatan lil 'alamin. That is, by the mercy of Islam not only for Muslims, the Islamic struggle can be expanded into a national context which certainly goes beyond religious barriers. We, Nahdlatul Ulama (NU), the principle is to understand Islam primarily as a Mercy for all creatures (rahmatan lil 'alamin).
That is, Islam when done correctly, will give grace, good for Islam or for the whole of nature. Islam as a religion falsifies not only limit his kindness, purely for Muslims alone, but for the hosts, either whole human beings and life itself. Perfection lies in the universality of Islam, which ultimately does not limit itself in the claim, the claim group, let alone a personal claim. Goodness, truth and justice of Islam is thorough, because the omnipotence of Allah SWT includes everything.
In the QS. Al-Baqarah: 163 Allah said: وإلهكم إله واحد لا إله إلا هو الرحمن الرحيم
And your God is One God: there is no God (the right to be worshiped) but He, the Most gracious, Most Merciful.
The same thing asserted in QS. Al-Anbiya ': 107: وما أرسلناك إلا رحمة للعالمين
And We sent thee not, but for (a) mercy for all creatures.
The nature of Allah Rahman and Rahim, and the degree of the Prophet Muhammad who brought mercy to the worlds, has shown the height of Islamic values, which is perfect, precisely because it includes everything. Grace is rooted in asthma praised Allah, al-Rahman, Allah is Love that covers all of His creation. Therefore, Islam can not limit His mercy, only to Muslims, for Allah's creation goes beyond religious bulkhead, organizations, countries, and even human limitations.
Our Ladies and Gentlemen,
Understanding of Islam as rahmatan lil 'alamin presupposes an understanding, that Islam has set the order of relationships, involving aspects of the theological, ritual, social, and humanitarian. Since the foundation of understanding of Islam rahmatan lil 'alamin is Love of God, then the value kerahmatan is the basis for the entire order relationship.
In this regard, the organization that runs the Islamic principles rahmatan lil 'alamin, NU has the operational values that embody the principles of Islam rahmatan lil' alamin is. First, tawasuth. That is the attitude of taking the middle road when it was in the two extremes, with a moderate keberislaman display and contextual.The choice of tawasuth attitude is based on the ability of NU to find substantive values of Islam, the practice of Islam that is contextual to the needs of the people.
Second, i'tidal. This becomes the substance of fairness, consistency, and accuracy are always maintained in the position tawasuth, so if tawasuth related to the position, then i'tidal is a substance that is maintained in the position of the tawasuth. In practice, this attitude i'tidal tawasuth and then gave birth to another nahdliyyah attitudes, namely tasamuh (tolerance), tawazun (balanced) and tasyawur (deliberation).
Therefore, NU went on to become the vanguard of Islam in Indonesia moderatisme, because he has found a balanced and fair understanding of the teachings of Islam.
In exercising this tawasuth and i'tidal, NU used three approaches.First, the fiqh al-Ahkam, namely Shariah approach to society that are ready to implement the positive law of Islam (Muslims approval). Second, fiqh al-da'wah, ie the development of religion among the people through coaching. Third, fiqh al-siyasa, which is an effort to NU in the political coloring of nationality and statehood.
In this state politics, NU clerics has outlined a policy Fiqhiyyah as a logical mechanism to deal with national problems. Thus, the legitimacy of a state issue, often viewed from the legitimacy of the matter by way of-view of fiqh. One popular example is the use of our rules of fiqh, ma laa laa yudraku kulluhu yutraku julluhu: what you can not get it, do not abandoned the basic principle. This rule is then the basis in establishing normative attitude toward style NU Indonesia state that is not an Islamic state.
It is practiced in some phase of history. First, the pre-independence. In Banjarmasin NU Congress (1935), NU faced with a fundamental question: what is the constitutional rule of law under the control of the Dutch East Indies? Does he mean the kafir (dar al-harb), or can be pursued a state of Islam (dar al-Islam)?
With a tradition grounded in jurisprudence, then the Dutch East Indies is then defined as the dar al-salam or dar al-shulh (domestic peace). The argument is clear: although the government was not Islamic, but Muslims in it have the right to implement Islamic law in comfort and safety. This confirms sutu principle, that when the basic principles of Islam, namely the implementation of Shari'ah can be implemented in a constitutional state structure is not the Islamic law for the country is not the dar al-harb, dar al-salam but, peaceful country.
Second, the phase of nation-state formation of RI. In formulating the constitution and form of statehood Indonesia (1945), our society is faced with a crucial and sensitive issue: what patterns of state of Indonesia? Whether he should become the state religion, or a secular state? Muslims, followers of the majority, would have the expectation that the state of Indonesia into an Islamic state.
In this connection, NU has a different idea. Because from the beginning, Indonesia is a plural nation, the state pattern is based on a conception of religion, will collide with the condition of the compound. This fact has been accommodated by the wisdom of our state philosophy, Pancasila.
In the philosophy of culture extracted from the wisdom of this archipelago, there is a principle of unity in diversity tanhana Mangrwa Dharma: pluralism is essentially one, because no truth is ambiguous. Although our nation has an interest, religion, and culture is so diverse, yet he stays in one truth, because there is no unambiguous truth.
With local wisdom teachings of this wise, it ultimately determines the attitude of NU ulama: RI state not the state religion, but also not a secular state. He is a country based on religious values. It is well guarded by the presence of the first principle of Pancasila itself, ie Belief in God Almighty.
By placing the value of the deity as a principle (sila) first in the Pancasila, the state of Indonesia is a country that bases itself on the deity. It has strategic consequences, which, when viewed from the principle of the NU's, described the attitude and i'tidal tawasuth. Namely, on the one hand, the state has an obligation to protect and develop the religious life.
While on the other hand, religion has a significant role: it becomes an ethical basis for the formation of a civil society necessary for awakening a civilized state. Religion eventually become a "public religion" (public religion) which is driven by religious leaders and organizations, to establish social ethics and the ethics of citizenship which is based on religious ethical values.
At this point, the principle of ma laa laa yudraku kulluhu yutraku julluhu find another space. For, when the substantive values of Islam, such as justice, honesty, love, kemashlatan, etc. can be applied to form a public ethics, the struggle establishment of Islamic state structure is no longer a major issue. This is related to Islamic principles in the NU, which is not trapped in the application of formalist or institutional aspects of the Shari'ah, but an attempt to realize the main objectives of shari'ah (maqasid al-shari'a). The main purpose of the Shari'ah is contained in kemashlatan, as embodied in the defense of the five basic human rights, the right to life, freedom of religion, right thought, right to work, and family rights.
The third phase, the phase of a single principle of Pancasila. We never had a period in which the state (New Order) is coercive, make Pancasila as the sole political ideology, which eliminate other ideologies. In all lines of society, both political parties and civil society organizations, Pancasila should be the only principle that replace other principles, including principles of Islam.
NU at the 27th congress in Situbondo (1984) and then take a stand. Pancasila is the principle of a state, not a religious principle. During the Islamic faith is not about to replace, the Pancasila be accepted. This determination can we understand by listening to expressions of KH Abdurrahman Wahid (Gus Dur).With the symbolic, he explains: "Pancasila is our home. While Islam is the household ".
That is, Pancasila is building a house together, which can be occupied by anyone. However, for NU, households to organize the house, keep the Islamic faith. Attitude and determination as this is not a tactical or even the logic of political opportunism.Tawasuth but an attitude born of an understanding of the substance of the teachings of Islam, as well as awareness of the need to build a civilized state. By accepting the principle of Pancasila, the NU helped build the pattern of state constitutional, the constitutional basis for, the Pancasila, is the noble values that is consistent with Islamic law.
Based on historical experience of the above, then the NU has consistently accompany RI state trip. For according to NU, RI state structure, with a philosophy of Pancasila and the Constitution which includes the protection and fulfillment of serving the community, is a state structure that is substantive, according to the basic values of Islam. On the suitability of these foundational, NU put the role of state. Therefore, in the middle of the ideological efforts are driven by the extreme wing, such as communism and Islamic fundamentalist movements, remain at NU and i'tidal tawasuth point, so that at each phase of the RI state history, the attitude of NU's always the same, that is escorting the value- the value of justice is the main principle of Islamic law.
Our Ladies and Gentlemen,
NU says the views and experiences in guarding the life of the nation. Substantively can be concluded that the understanding of Islam as rahmatan lil 'alamin, the Islamic movement will not be limited to their own group. In this respect, Islam is perfect, precisely because he could embrace all the issues that are beyond the limit of selfhood. Paradigm of the Islamic struggle for the nation, to society, and to kemashlahatan all classes will show the greatness of Islam, because as a religion of mercy, he has infinite breadth to solve all the problems. With this breadth of Islam, is expected differences in the Islamic world can be found back at the same point, the greatness of Islam, a religion of grace includes the worlds.
Hopefully contribute their views and experiences can be a valuable inspiration and foundation for the realization of peace efforts in Afghanistan and the Islamic world in general.
Wassalamu'alaikum Warohmatullah Wabarokatuh
Sincerely, 9 November 2011On behalf of the Executive Board of NU
H. As'ad Said Ali
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