As one of the organizations that consistently voices religious moderation, peace and humanity, Nahdatul Ulama (NU) always encourages and supports the order of national and state life that is based on equality of rights and obligations of citizens, including in relations between nations. In 2016, in the International Summit of Moderate Islamic Leaders (ISOMIL) forum in Jakarta, in one of the points of its declaration, NU firmly offered the insight and experience of Nusantara Islam to the world as an Islamic paradigm that is worthy of being emulated.
One of the cores of Islam Nusantara is the idea that religion contributes to civilization by respecting existing cultures and prioritizing harmony and peace. In addition, NU also calls on anyone with good intentions from all religions and nationalities to join in the effort to build a global consensus not to politicize Islam, and to marginalize those who want to exploit Islam in such a way as to harm others.
In the current context, the ideas carried out by NU for Indonesia and the world have relevance considering the conflict in the name of politicization of religious teachings continues and still occurs today. Therefore, NU strongly supports the birth of Watsiqat al-Ikhwah al-Insaniah (Charter of Human Brotherhood) which was recently signed by two world religious figures, namely Pope Francis and As-Syekh al-Akbar Jami'ah al-Azhar As-Syekh Ahmad Al-Tahyyib (Sheikh of al-Azhar) in Abu Dhabi (4/2/2019).
The same spirit emerged at the 2019 NU National Conference and Grand Conference (Munas-Konbes). In the highest forum after the Congress, NU did not only discuss religious issues. National and environmental issues were also the focus of discussion in the forum. Of the many important issues, the issue that attracted the most public attention was the discussion results on the theme "State, Citizenship, State Law, and Peace."
The results of the NU National Conference stated that Indonesia is a "state of agreement". In modern terminology, the Indonesian state is a state produced by a "social contract" of various components of the nation from various tribes, ethnicities and religions. Therefore, citizens (muwathin) who live in it are no longer worthy of being called "infidels", as in the political terminology of the Middle Ages. As long as it does not conflict with Islamic law, Muslims who live in the country must submit to and obey the law and the Constitution.
The big question: 'How does NU face the dynamics of electoral politics'
The dynamics of pros and cons towards NU after the 2019 National Conference regarding the decision did not only come from outside the NU group, but also from within. The first step must of course be explained clearly and broadly about the reasons for the decision. As expected, groups that have been fond of labeling "takfiri" seem to be infuriated by the decision, to the point that attacks on social media are like being commanded. This rejection is caused by at least two things.
NU AND NATIONAL PARADIGM
One of the decisions in the 2019 NU National Conference regarding the irrelevance of the term "infidel" for non-Muslims, in the culture of NU's journey, is not a strange attitude. At least this can be drawn from the long history of the establishment and progress of NU from time to time. NU's commitment to national and state life, as well as participating in creating a just global world order, can be seen from the following events.
First, the Hijaz Committee (1925), which was the name of a small committee chaired by KH. Abdul Wahab Chasbullah. This delegation was tasked with meeting King Ibn Saud in Hijaz (Saudi Arabia) to conduct negotiations related to the interests of Islamic teachings, especially in Indonesia which had been running harmoniously and upholding existing local wisdom.
A great blessing for all of us
Since Ibn Saud, the Wahhabi King of Najed, conquered the Hijaz (Mecca and Medina) in 1924-1925, the Wahhabi sect has been very dominant in the Haram. Other Islamic groups were prohibited from teaching their schools of thought, and quite a few of their clerics were even killed. At that time there was a mass exodus of ulama from all over the world who gathered in Haramain, they moved or returned to their respective countries, including students from Indonesia. For the reason of maintaining religious purity from idolatry and heresy, various historical places, including the homes of the Prophet Muhammad and his companions, including the Prophet's grave, will be demolished. In such conditions, Indonesian Muslims who adhere to Ahlussunnah wal Jamaah felt very concerned, so they sent a delegation to meet King Ibnu Saud. This envoy was later called the Hijaz Committee.[1] The Hijaz Committee was initiated by figures who thought far ahead in the life of the Indonesian nation, especially in the socio-religious field. Several months later, Nahdhatul Ulama was officially formed (31/1/1926) as an institution.
Second, agreeing to Pancasila as the State Philosophy (1945). The establishment of the foundation of the Indonesian State after independence on August 17, 1945 almost reached a dead end. Rejection of the Islamic principle as the basis of the State and the elimination of the sentence clause in the first principle better known as the Jakarta Charter, was one of the proposals of NU figures as a middle way to accept Pancasila as the basis of the Unitary State of the Republic of Indonesia.
Third, the jihad resolution, this resolution was initiated by the founder of NU KH. Hasyim Asy'ari on October 22, 1945 in Surabaya to prevent the return of the Dutch colonial army in the name of NICA. At that time, KH. Hasyim Asy'ari as the founder of NU called for jihad by saying that "Defending the homeland from the invaders is fardlu'ain or obligatory for every individual". Through this jihad resolution, the concept of "Hubbul wathan minal iman" (Love of the homeland is part of faith) was born. To commemorate the jihad resolution, now every October 22 is known as Santri Day, this determination was made by President Joko Widodo.
Fourth, the acceptance of Pancasila as the sole principle (1984). This decision was not without basis. From the beginning, NU was very aware that as a nation, Indonesia was fought for and founded on the consensus of all groups. Pancasila is believed to be the unifier of the nation where there are manifestations of religious values that must be practiced by all its citizens.
Fifth, Trilogy of ukhuwah. In relation to religious, national and world social life, NU introduced the concept of a trilogy of brotherhood which is the essence of muammalah (social relations) in Islamic teachings, including ukhuwah Islamiyah (Brotherhood among fellow Muslims), ukhuwah wathaniyah (Brotherhood among fellow nations) and ukhuwah insaniah/basyariah (Brotherhood among human beings).
RECOMMENDATIONS THAT (COULD) CHANGE HISTORY
One of the decisions in the 2019 NU National Conference, especially regarding the irrelevance of the term "infidel" for non-Muslims, in a sociological context is believed to have a broad impact on national and state life in Indonesia or even in the world. This concept emphasizes that there needs to be a joint effort and awareness to realize equality of rights and obligations as citizens and citizens of the world in order to realize harmony in national and state life.
Of course, this decision was not immediately accepted by all groups. The dynamics of pros and cons against NU after the 2019 National Conference regarding the decision did not only come from outside the NU group, but also from within. The first step must of course be explained clearly and broadly about the reasons for the decision. As expected, groups that have been fond of labeling "takfiri" seem to be infuriated by the decision, to the point that attacks on social media seem to be commandeered. This rejection is caused by at least two things.
First. Lack of complete understanding of the concept of “takfiri” both theologically and socio-politically. In the context of Islam, the use of the term kafir can have a “theological” or “political” meaning. The Quran often addresses non-Muslims as kafir or polytheist. Kafir in language means to close oneself off, meaning a person whose heart is closed to accepting the truth of Islam, while polytheist is used to refer to a person who associates partners with Allah SWT. In further developments, after Islam emerged as a political force and established Islamic governments, the concept of kafir developed into a political one without losing its theological meaning.
In relation to the relationship between non-Muslims and Islamic countries, scholars (fuqaha) then classified them into four categories: kafir dhimmy (non-Muslims who live in Islamic countries and are willing to pay jizyah/tax), kafir mu'ahad (non-Muslim countries that establish diplomatic relations with Islamic countries), kafir muta'man (non-Muslims who ask for protection from Islamic countries/political asylum) and kafir harbi (non-Muslims who are hostile to Muslims). These four categories are not from a theological perspective, but rather apply to non-Muslims in their relationship with Islamic countries. The same is true in Indonesia regarding the term WNI for Indonesian citizens and WNA for foreign citizens.
Second. The group that has been fond of giving the label “takfiri” and those who always promote the establishment of the caliphate, certainly feels disturbed by the NU decision in the National Conference. The narrative maneuver that this group is trying to build is to pit NU against other Muslims in Indonesia. Theological narratives are rolled out to “accuse” NU of playing around in theological matters. For them, this is very detrimental because if the NU concept/decision regarding the irrelevance of calling non-Muslims kafir is understood and can be accepted by the entire Indonesian nation, of course it will make their “merchandise” no longer sell. As a Pancasila state that guarantees religious freedom for all its citizens, of course the use of the idiom kafir in the public sphere in relations between citizens in Indonesia is not only inappropriate but also denies the sunnatullah for the creation of humans who are heterogeneous in terms of ethnicity, nation and culture.
If the NU recommendation in the 2019 National Conference is unanimously agreed to by the majority of Indonesian people, of course this will be a decisive attack and antithesis for those who have been trying to force their will to change the Pancasila consensus as the final foundation of the state. Moreover, the escalation of SARA politicization is increasingly rampant ahead of the April 17, 2019 Election. Protecting the country is not only an obligation, but also part of faith (hubbul wathan minal iman) and at the same time a manifestation of gratitude for the gifts to the Indonesian nation. For that, collective awareness is needed to be tasammuh (tolerant), tawazzun (moderate), I'tidal (consistent) and al-Adlu (just) as well as synergy together to build a more harmonious national life. Hopefully.
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