Saturday, April 22, 2017

Muhammadiyah dan NU: Penjaga Moderatisme Islam di Indonesia

Hayula, Vol. 1, No. 1, 2017

Zakiya Darajat


Islam has been expressed through its adherents in many ways. Sometimes the expression has been judged as hard and even arrogant. This is not the case with Islam in Indonesia which has been shown more friendly expression of Islam. However, the radical movements have challenged this peaceful image of Islam in Indonesian. The research which mainly utilized the library sources has concludes that Islam in Indonesia is still considered to be a moderate Islam and in this case, Muhammadiyah and Nahdlatul Ulama are two organizations which can be seen as the guardians of Islamic moderatism in Indonesia. 


Moderatisme; Islam Indonesia; Muhammadiyah; Nahdlatul Ulama

Full Text:



A. Syafi’i Ma’arif, Hubungan Muhammadiyah dan Negara: Tinjauan Teologis, dalam ‎Rekonstruksi Gerakan Muhammadiyah pada Era Multiperadaban, Yogyakarta: UII ‎Press, 2000.‎
Azyumardi Azra, Renaisans Islam Asia Tenggara; Sejarah Wacana dan Kekuasaan Bandung: ‎Remaja Rosdakarya, 1999.‎
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Greg Fealy, “Islamic Radicalism in Indonesia; the Faltering Revival?”, Institute of Southeast ‎Asian Studies (2004),‎
Imam Samudra, Aku Melawan Teroris, Solo; Jazeera, 2004.‎
James Turner Johnson, The Holy War Idea in Western and Islamic Tradition (terj), Yogyakarta: ‎Qalam, 1997.‎
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Transforming the writing of history: The new narrative of enlightenment within Muhammadiyah

Abstract: This article seeks to account for a recent change in the method of history writing within the major Indonesian social organisation Muhammadiyah, namely a shift from chronology to historical narrative. Until recently, Muhammadiyah's history had always been written as a chronicle, a form with minimal moral import. But in 2010 Muhammadiyah published an historical account that takes the form of a narrative, a form with a beginning, middle and moral end. This historical account has been constructed around three ideas: the importance of individual enlightenment, that the founder of Muhammadiyah (Ahmad Dahlan) was the prototype of the enlightened individual, and that divine intervention served to monitor this process. Further, this article suggests that the change to a narrative form can be explained by shifts in the political balance within Muhammadiyah as it responds to a changing social context.
To cite this article: Harijanto, Christian and Chalmers, Ian. Transforming the writing of history: The new narrative of enlightenment within Muhammadiyah [online].  RIMA: Review of Indonesian and Malaysian Affairs, Vol. 47, No. 2, 2013: 63-90. Availability: ISSN: 0815-7251. [cited 23 Apr 17].
Personal Author: Harijanto, ChristianChalmers, Ian Source: RIMA: Review of Indonesian and Malaysian Affairs, Vol. 47, No. 2, 2013: 63-90 DOI:  Document Type: Journal Article ISSN: 0815-7251 Subject: Islam and politics--HistoriographyCultural pluralism--Religious aspects--IslamKnowledge, Theory of (Islam)Muhammadiyah (Organization)Islamic renewal  

Tuesday, April 4, 2017

Sekolah Agama dan Perdamaian Perpektif Muhammadiyah dan NU bagian 4/4

Ulil Abshar Abdalla menjelaskan bahwa Agama berawal dari kritik sosial. Ulil juga menerangkan sejumlah tren di negara Arab saat ini tentang banyaknya orang yang keluar dari Islam. Pada bagian ini, terdapat juga sejumlah pertanyaan yang ditujukan pada kedua narasumber yang kemudian dijawab dengan lugas juga oleh kedua narasumber.

Monday, April 3, 2017

Sekolah Agama dan Perdamaian Perpektif Muhammadiyah dan NU bagian 3/4

Dr. Ahmad Najib Burhani berbicara tentang RUU Perlindungan Umat Beragama, tentang ortodoksi dan pahaman-pahamann minoritas, serta perubahan Moralitas terhadap bangsa termasuk menjawab isu LGBT. Sementara itu Ulil Abshar Abdalla sebagai perwakilan dari NU menjelaskan eksesnsi dari seseorang beragama. Seri Sekolah Agama ICRP dalam perspektif NU dan Muhammadiyah, pada 12 Juni 2015.

Sunday, April 2, 2017

Sekolah Agama dan Perdamaian Perpektif Muhammadiyah dan NU bagian 2/4

Dr. Ahmad Najib Burhani, menjelaskan tentang tafsir Tematik yang dipakai oleh Muhammadiyah, yang menjelaskan tentang orang-orang non Muslim di luar Islam menurut pandangan Muhammadiyah. Namun prinsip-prinsip yang diterapkan dalam Muhammdiyah tidak selamanya juga diterapkan secara total oleh Masyarakat Muhammadiyah bahkan ada juga yang melakukan penolakan. Seri Sekolah Agama dan Perdamaian dalam perspektif Islam, NU dan Muhammadiyah di ICRP, Jakarta pada 5 Juni 2015.

Saturday, April 1, 2017

Sekolah Agama dan Perdamaian Perpektif Muhammadiyah dan NU bagian 1/4

Dr. Ahmad Najib Burhani, Peneliti LIPI dan sekaligus merupakan aktivis Muhammadiyah menjelaskan tentang Islam, Kemuhammadiyahan, Perdamaian dan tentang prinsip serta teks yang menjadi pengangan hidup sehari-hari masyarakat Muhammadiyah dan bagaimana masyarakat Muhammadiyah menerapkannya. Pertemuan kedua seri sekolah Agama ini dilaksanakan pada tanggal 12 Juni 2015 di kantor ICRP, Jakarta.

Friday, March 10, 2017


Zakiyuddin BaidhawyIAIN Salatiga–Indonesia |

This study is aimed at exploring Muhammadiyah theological stand on disaster; its role and strategies in disaster management and mitigation. The ways in involving others and partnering with multiple stakeholders nationally and internationally also will be pictured. This study will show several things: First, Muhammadiyah perceives disaster in a positive way. As a consequence, it promotes awareness and on the importance of environment protection and management of risk and vulnerability. Second, Muhammadiyah establishes Muhammadiyah Disaster Management Center (MDMC) that focuses on organizing relief initiatives and disaster recovery which include mitigation and disaster anticipation trough Sekolah Siaga Bencana (Disaster-Prepared School) and Rumah Sakit Siaga Bencana (Disaster-Prepared Hospital). Third, Muham­ma­diyah works are guided by al-Ma‘un theology and prin­ciples of universal humanism (al-nas), mutual recognition and understanding (ta‘aruf), mutual assistance (ta‘awun), and fulfilment of the rights of the survivors. Muhammadiyah works with various parties of communities at local, national, and international level. Muhammadiyah is able to escape missionary (da‘wa) trap and provide relief to all victims and survivors in a non-discriminatory manner.


Volume 09, Number 02, December 2015

Thursday, March 9, 2017

MITSUO NAKAMURA, Bio-Note and Major Publications

Mitsuo Nakamura is a cultural anthropologist and Professor Emeritus of Anthropology at Chiba University, specializing in the study of Islamic social movements in Indonesia. He was born in 1933 to a Japanese Christian family living in Manchuria, which was then part of the Japanese empire. Two years after the end of the war, he and his family returned to Japan. During his high school and college years, he was actively engaged in the left-wing student movement protesting against the threat of nuclear war and the imperialistic resurgence of Japan.
He obtained his higher education from the University of Tokyo; a Bachelor’s degree in Western philosophy (1960), and then switching his major to cultural anthropology and receiving a Master’s degree (1965) from the same university. He continued his graduate studies in anthropology at Cornell University in the USA on a Fulbright scholarship, and obtained a Ph.D. (1976) on the basis of field observation on the Muhammadiyah movement in Kotagede, Yogyakarta. The Carnegie Foundation funded his fieldwork. His PhD work on this modernist Muslim social movement was one of the earliest in the Western scholarship that witnessed and predicted the rising tide of Islamization in Indonesia.
During a brief stay at the University of Adelaide as a senior teaching fellow (1974-75), where he worked on his dissertation for completion, he was requested by Professor Selo Soemardjan of the University of Indonesia (UI) to join the Social Science Research Training Program (PLPIIS) as a research associate for its Jakarta station, which was attached to the Faculty of Social Sciences (FIS) at UI. The Canadian International Development Research Centre (IDRC) financially supported his position at PLPIIS.
After working for the PLPIIS at UI in Jakarta for two years (1976-77), he moved back to Australia as a visiting research fellow at the Research School of Pacific Studies, Australian National University (ANU), (1978-80), supported by a fund from the Toyota Foundation. He then met Professor William Graham of Harvard University who came to attend an international conference held at ANU, commemorating the beginning of the 15th century in the Islamic calendar. Professor Graham introduced him to join Harvard’s Center for the Study of World Religions as a visiting scholar, 1981-82.
 While at Harvard, he completed the revision of his doctoral dissertation for publication, which was issued by Gadjah Mada University Press, Yogyakarta, Indonesia, in 1983 under the title, The Crescent Arises over the Banyan Tree: A Study of the Muhammadiyah Movement in a Central Javanese Town.
Meanwhile, he expanded his research coverage to Nahdlatul Ulama (NU), the traditionalist wing of Indonesian Islam, upon the suggestion of Abdurrahman Wahid (Gus Dur, NU’s chairperson and who much later became 4th President of the Republic of Indonesia), who invited him to attend its 1979 Muktamar (national congress) as an observer. This experience resulted in  an article entitled,  "The Radical Traditionalism of the Nahdlatul Ulama in Indonesia: A Personal Account of Its 26th National Congress, June 1979, Semarang," TONAN AJIA KENKYU (Southeast Asian Studies), 19:2, (CSEAS, Kyoto University, 1981).With his article, he became one of the earliest among the Western scholars who paid serious attention to this robust organization of Indonesian ulama (Islamic scholars) established in 1926, which had previously been dismissed as too backward to be worthy of academic attention.
In 1983, he was granted a Professorship at Chiba University, Japan, where he taught anthropology, Southeast Asian studies and Islamic studies until his retirement in 1999. While at Chiba University, he organized the Study Group on Islam in Southeast Asia, through which he encouraged a number of junior colleagues and graduate students of Japan to engage in research on Islam and Muslim societies in the region.
During the last decades of the twentieth century, the emergence of Islamic civil society organizations in the ‘public space’ of Muslim-majority as well as Muslim-minority societies in Southeast Asia became increasingly visible. Their contribution towards democratization and the advancement of social justice in each country has become real as well as a subject of academic study. In 1999, he organized an international workshop on Islam and civil society in Southeast Asia in collaboration with a number of activist-scholars of the region, including most notably Dr. Nurcholish Madjid of Indonesia, sponsored by the Sasakawa Peace Foundation. Contributions at the meeting were published later by ISEAS with the title, Islam and Civil Society in Southeast Asia, edited with Sharon Siddique and Omar Farouk Bajunid (Institute of Southeast Asian Studies, Singapore, 2001).
The economic and political crises which hit Indonesia in 1997-98 was a source of great worry for the Japanese government and the public, which became concerned the future of Indonesia after the fall of President Soeharto. The Japanese government decided to send an observation team to monitor the first general elections in the post-Soeharto era in 1999, in which he participated with his wife Hisako. He was also entrusted by the Japan Bank for International Cooperation (JBIC) as its senior research advisor to assess the sovereign risk of Indonesia: from 2001 to 2003, he carried out this assignment by visiting a number of regions in Indonesia for field observation and interviewing, and presented a report to JBIC, which was later published as Religious, Ethnic and Social Problems in Indonesia and Prospects for its National Re-Integration, (JBICI Research Paper No.25, Tokyo, 2003 in Japanese). He emphasized in the report that Indonesia had ushered in an irreversible process of democratization, to which Japan should contribute positively.
From 2004 to 2005, during his tenure as a Fulbright senior visiting scholar at the Center for Middle Eastern Studies at Harvard University, he and Hisako volunteered to join again an international observation corps of the 2004 general and presidential elections in Indonesia. The result was published by the Islamic Legal Studies Program, Harvard Law School, as a booklet entitled, Islam and Democracy in Indonesia: Observations on the 2004 General and Presidential Elections, Occasional Publications 6, December 2005.
In more recent years, he has been concentrating again on the study of Islamic social movements like Muhammadiyah and NU in the Post-Soeharto era. He re-visited the Muhammadiyah in Kotagede, 2008-2009, for follow-up research, and published his findings as a revised/enlarged edition of the old Banyan Tree book from ISEAS, Singapore, with the title: The Crescent Arises Over the Banyan Tree: A Study of the Muhammadiyah Movement in a Central Javanese Town, c 1910s - 2010. The new edition includes Part Two, covering the development of Muhammadiyah in Kotagede for almost forty years from 1972 to 2010. Together with Part One (reprint of the original Banyan Tree book), the new book traces the history of Muhammadiyah in Kotagede for about 100 years, i.e. from 1910s to 2010. He regards this publication to be his personal project to celebrate academically the centennial anniversary of the establishment of the Muhammadiyah in the city of Yogyakarta in 1912.
Meanwhile, he organized, together with Professor Azyumardi Azra, former rector of the State Islamic University of Jakarta (UIN) and current director of its graduate school, and Dr. Ahmad Najib Burhani, a young researcher at the LIPI (Indonesian Institute of Sciences), as well as a number of other Indonesian and foreign colleagues, an international research conference on the one-hundred years old Muhammadiyah at the Muhammadiyah University of Malang (UMM), East Java, in late 2012. Contributions to the conference are to be published in the near future under the general editorship of Dr. Najib Burhani. The book will be a scholarly, yet sympathetic appraisal on the Muhamamdiyah movement, which is undoubtedly one of the oldest, largest, and progressive Muslim voluntary associations engaged in philanthropic activities in education and social welfare in the contemporary Islamic world.       
Mitsuo Nakamura is married to Hisako, with three children, and three grandchildren.                                                  

Home address of Prof. Mitsuo Nakamura:
4-10-20 Josui-honcho, Kodaira-shi
Tokyo, Japan 187-0022
HP in Japan: +81-(0)80-5111-3297

                                           (As at October 2014)

Saturday, March 4, 2017

Justice for Khojaly

Speaker at Bedah Film (Endless Corridor) Justice for Khojaly dan Diskusi Kebudayaan Peace Culture and Harmony, Aula Gedung Ahmad Dahlan PP Muhammadiyah, Saturday, 4 March 2017. Organized by DPP IMM, Azerbaijan Embassy, and OIC Youth Indonesia.

Monday, February 27, 2017

Muhammadiyah Garis Lucu, Mungkinkah?

Muhammadiyah Garis Lucu, Mungkinkah?
Kenapa anak-anak muda Muhammadiyah zaman ini jarang ada yang lucu? 
Iqbal Aji Daryono
Posted on 27 February 2017
Saya seorang “Muhammadiyah kultural”. Saya tahu, istilah itu terdengar agak gimanaaa gitu. Mungkin malah bermasalah secara epistemologis.
NU kultural jelas eksis dan sering disebut. Tapi, Muhammadiyah kultural memunculkan aroma contradictio in terminis. Muhammadiyah kok kultural? Muhammadiyah lahir untuk melawan kultur-kultur yang dianggap tidak sesuai ajaran Islam, hingga muncullah jargon kondang anti-TBC: tahayul, bid’ah, dan churafat. “Muhammadiyah” dan “kultur” rasanya jadi dua hal yang bisa saja sih dijejerkan, tapi nggak bakal rukun-rukun amat.
Ah, lupakan soal tak penting itu. Yang saya maksud dengan Muhammadiyah kultural ya tak lebih dari orang yang lahir dari keluarga Muhammadiyah, tidak pernah aktif dalam kepengurusan Muhammadiyah, tidak pernah juga belajar di sekolah Muhammadiyah, namun tetap merasa diri sebagai warga Muhammadiyah.
Lantas dari mana perasaan kemuhammadiyahan itu muncul? Entahlah. Mungkin karena saya dibesarkan oleh orang tua muslim yang memegang teguh tiga hal, yakni Quran, Hadis, dan Himpunan Putusan Tarjih Muhammadiyah. Mungkin karena seumur-umur saya nggak pernah bisa bacaan qunut buat sholat Subuh. Mungkin karena teman saya di waktu kecil adalah Majalah Suara Muhammadiyah, bukan Bangkit, Aula, apalagi Bobo.
Sebagai warga Muhammadiyah informal, saya tak terlalu paham dengan dinamika persyarikatan dan semacamnya. Yang saya amati cuma kecenderungan posisi-posisi politik Muhammadiyah, pernyataan-pernyataan para tokohnya, dan karakter orang-orangnya.
Poin terakhir itulah yang belakangan ini membawa saya kepada kesadaran mengejutkan, yang berujung pada satu pertanyaan terpenting bagi nasib peradaban: kenapa anak-anak muda Muhammadiyah zaman ini jarang ada yang lucu?
Berkali-kali kali saya kepergok dengan jenis yang terlalu tegang begitu. Ndilalah, begitu kegalauan tentang minimnya SDM muda lucu di Muhammadiyah ini saya posting di Fesbuk, banyak sekali teman yang membenarkannya! Hiahaha.
Memang sih, sulit mendefinisikan apa itu kurang lucu. Lucu dan tak lucu adalah perkara yang dirasakan, bukan dijelaskan secara rasional. Namun pastinya, anak-anak muda Muhammadiyah sekarang kebanyakan tegang-tegang, apa-apa dibawa seriuuuus.
Coba, saya pernah bilang waktu Hari Santri 22 Oktober, “Saya mewakili Muhammadiyah Merah, mengucapkan Selamat Hari Santri bagi yang merayakan.” Eh, ada teman Muhammadiyah yang mencecar saya, mengira saya mau memecah belah! Agak panik, saya pun menjelaskan bahwa Muhammadiyah Merah adalah anak Muhammadiyah yang suka pakai kaos merah. Dia pun mingkem dan tenang, hingga saya bisa segera mengambil nafas lega. Fiuuuhhh ….
Ada lagi anak muda Muhammadiyah yang bertanya apa saya masih merokok atau enggak. Saya jawab, iya. Dia langsung menariknya ke fatwa Majelis Tarjih tentang keharaman rokok, lalu mendoakan saya dengan ndridhil agar saya segera lepas dari candu rokok. Saya pun menimpali apa adanya, “Mas, sebenarnya saya nggak pernah mencandu rokok. Ngrokok enak, tapi mencandu enggak. Seminggu nggak ngrokok juga nggak papa kok. Malahan saya lebih kecanduan Fesbuk. Doakan saja agar saya bisa lepas dari candu Fesbuk ya Mas, hahaha.”
Sebenarnya saya berharap dia menyambut kalimat saya itu dengan “Wkwkwk rupamuuu, kalo itu sih aku juga sama broooo …” atau yang semacamnya. Namun, ternyata jawabannya, “Saya doakan semoga Mas Iqbal segera berhenti merokok, dan menjadikan Fesbuknya sebagai sarana untuk meningkatkan dakwah Islam ….”
Allahuakbar. Benar-benar jawaban yang sangat Muhammadiyah. Serius bingiiitttt. Saya pun langsung merinding dan tak berani menjawab lagi.
Masih banyak contoh kejadian kecil lain, tapi kepanjangan kalau saya ceritakan. Tentu tidak semua begitu, saya tahu. Teman-teman saya di Muhammadiyah Perth juga termasuk yang gayeng-gayeng. Namun, rasanya lebih sering saya ketemu saudara seormas dari versi jidat berkerut, dan agak kurang yoi buat diajak bercanda.
Pada generasi bapak-bapak kita, rasa-rasanya kok tidak sekenceng sekarang ini. Teman-teman di Jogja tentu kenal Pak Musthofa W. Hasyim, Pak Harwanto Dahlan almarhum, atau yang dari mBantul ya Pak Syaebani van Melikan yang lucunya ngudubilah itu. Di generasi atasnya lagi, yang jauh lebih fenomenal ya Ketua PP sendiri, yaitu KH AR Fakhruddin alias Pak AR.
Pak AR memang lucu dan menyenangkan. Masih terekam di ingatan saya, waktu kecil saya sering diajak Almarhum Bapak untuk ikut pengajian Pak AR di halaman SD Muhammadiyah Mrisi. Tentu saya tak ingat apa saja yang disampaikan Pak AR. Tapi, lumayan membekas di memori saya bahwa beliau adalah sosok yang berwibawa namun bersahaja, sejuk raut wajahnya, empuk suaranya, dan lucu-lucu guyonannya.
Beliau juga sangat apa adanya. Pada masanya, ketua ormas Islam terbesar kedua di Indonesia itu masih suka melayani sendiri orang yang beli bensin eceran di rumahnya, bepergian ke mana-mana dengan sepeda motor Yamaha bututnya, dan kalau ngisi pengajian masih tetap sambil kebal-kebul dengan kreteknya.
Sampai di sini saya jadi tercenung. Rokok! Jangan-jangan itu jawabannya! Mungkinkah anak-anak muda Muhammadiyah jadi hilang lucunya sejak muncul fatwa haram rokok dari Majelis Tarjih? Oh ….
Waktu Muktamar Satu Abad Muhammadiyah tujuh tahun silam di Jogja, saya juga sempat usil. Saya jualan kaos di ajang muktamar. Salah satu desain kaos saya itu bergambar Pak AR sedang duduk pegang rokok, dan di bawahnya terpampang tulisan gede: “KH AR Fakhruddin: The Smoking Kyai of Muhammadiyah”.
Saya merasa ide itu sangat jenial, dan saya ngakak-ngakak sendirian. Namun, begitu kaos itu saya tawarkan ke seorang pengunjung, bukannya dia mecucu sambil muring-muring “Wuooo asem kowe, dab, tak laporke Ustadz Yunahar lhooo!” atau ekspresi begituan. Dia malah memaparkan dengan nada datar dan dingin bahwa dirinya bergabung sebagai salah satu relawan di Klinik Berhenti Merokok-nya Universitas Muhammadiyah Yogyakarta. Omaigat ….
Jangan terburu sensi, saya tidak serius menuding fatwa haram rokok sebagai musabab hilangnya selera lucu anak-anak muda Muhammadiyah. Itu terlalu subversif. Ada hal lain yang saya temukan, masih dari ajang Muktamar Satu Abad.
Ceritanya, siang itu saya memeriksa stan-stan yang saya titipi kaos saya. Ada Gus Indi Aunullah bersama saya. Dia seorang pemuda NU yang ikut inves di gelaran kaos saya. Nah, setelah keliling sana-sini, wajah Gus Indi mengernyit. “Kok sepi banget?”
Weits. Saya kaget. Buat saya, suasana hari itu sudah lumayan. Minimal cuaca sedang bersahabat.
“Lha kalau Muktamar NU tuh rame terus tiap hari je,” kata Gus Indi, masih dengan raut tak habis pikir.
Berangkat dari situlah kami mengolah deretan fakta, lalu menemukan peta yang sangat penting untuk pemahaman sosiologis atas NU dan Muhammadiyah.
Pendeknya, di Muktamar Muhammadiyah cuma ada dua hari saja yang ramai: pembukaan dan penutupan. Pada hari-hari di antara dua even itu para muktamirin sibuk mengikuti agenda acara, dan para penggembira sibuk jalan-jalan ke lokasi wisata di sekitaran lokasi muktamar. Itu beda jauh dengan Muktamar NU. Gus Indi yang alumnus PP Lirboyo itu menyaksikan, dulu waktu muktamar digelar di almamaternya, para penggembira tiap hari ngideeer terus di ajang muktamar. Kenapa begitu?
Jawabnya: barokah para kyai. Benar, Muktamar NU adalah ajang ratusan kyai sepuh, tuan guru, ajengan, hingga para gus kumpul tumplek bleg. Tanpa harus sowan dari pesantren satu ke pesantren lain di seantero wilayah Nusantara, ribuan warga nahdliyyin cukup datang ke muktamar. Sepekan penuh bisa habis dialokasikan untuk memburu berkah, dengan menciumi tangan beliau-beliau para kekasih Allah itu. Nah, sambil setiap saat menunggu papasan dengan para kyai, warga nahdliyyin nongkrong. Maka ribuan perjumpaan pun terjadi, jutaan percakapan tercipta.
Itu agak beda dengan di Muktamar Muhammadiyah. Boro-boro cari berkah, karena itu bid’ah. Papasan sama Profesor Doktor Haji Muhammad Amien Rais saja paling-paling cuma manthuk “Monggo, Paaak …,” gitu, atau maksimal salaman. Kalau mau cium tangan beliau bisa-bisa malah nganu.
Barangkali di sinilah kuncinya, kenapa kelucuan tak cukup terproduksi secara masif di kalangan Muhammadiyah. Anak-anak Muhammadiyah itu kurang nongkrong. Itu dia. Mereka berkumpul cuma untuk rapat organisasi, atau untuk pengajian. Rasanya tak cukup banyak kesempatan dan ruang-ruang buat cangkrukan nggak penting. Padahal dari glenyengan begituan, akan muncul beragam peristiwa, anekdot-anekdot, cerita tutur, dan khazanah folkor. Kalau kerangkanya selalu rapat dan diskusi, skill untuk menanggapi realitas dengan style glenyengan sambil menertawakan diri sendiri juga mustahil tumbuh subur.
Saya tahu, krisis kelucuan nggak bakalan masuk dalam agenda rapat Pimpinan Pusat. Namun, bagi saya dan jutaan orang lain seperti saya, aspek kehangatan semacam itu yang justru hadir dengan sangat riil, dan akan mewarnai cita rasa hubungan kasih sayang kami (ehem) dengan organisasi.
Dalam hal ini, bibit-bibit muda Muhammadiyah rasanya perlu berendah hati untuk belajar dari kawan-kawan NU, dan jangan melulu menjadikan PKS dan HTI (yang sama sekali nggak lucu itu) sebagai kawan seiring seperjuangan. Tanpa kelucuan, kehangatan kehidupan berormas dan beragama akan sulit terbangun.
Tenang saja, meski saya merokok, dan meski berkali-kali ada oknum intelektual muda nahdliyyin menawari saya KartaNu, saya tetap Muhammadiyah. Bagi saya perkara ormas ini pokoke pejah gesang ndherek simbok hahaha! Selama emak saya masih fanatik Muhammadiyah, saya akan terus di situ. Dan meski saya tetap ogah masuk struktur, kalau sudah pulang ke mBantul saya kepingin nongkrong ra mutu bareng teman-teman muda Muhammadiyah.
Sembari itu, saya mau menulis buku Kumpulan Humor Muhammadiyah. Tapi … apa bahannya ada?

Sunday, February 19, 2017

Gagasan Pendidikan Muhammadiyah dan NU sebagai Potret Pendidikan Islam Moderat di Indonesia

This article deals with the educational ideas of Muhammadiyah and Nahdatul Ulama as representing the portrait of moderate Islamic education in Indonesia. The problems addressed includes whether both organizations have certain moderate ideas regarding education to seed their moderate character. Using actual philosophy approach, this study reveals that educational institutions of Muhammadiyah are characterized by a special subject matter called Al-Islam dan Kemuhammadiyahan. With the concept of objective identity of Muhammadiyah’s education, this subject matter is designed to be an instrument for Muhammadiyah to seed the moderate character of its students. Meanwhile, NU’s educational institutions are characterized by subject matter called Aswaja dan Ke-NU-an. Through the concept of SNP-Plus, this institution serves as an instrument for NU to seed the character of moderate Islam. Both organizations therefore share the same ideas to strengthen a moderate Islamic education in Indonesia on the basis of their own cultural traditions.