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Tuesday, April 20, 2010

KH MUCHITH Muzadi: the protector RENEWAL NU

KH MUCHITH Muzadi: the protector RENEWAL NU

Preamble
Although NU mistakenly referred to as a traditional organization that is always associated as an organization that never change, and conservative in thought, but in recent decades among NU coloring arena renewal of Islamic thought is more prominent than the organizations that call themselves as reformers. Struggle with the treasures of classical scholarship that made them do an intensive study of Islam, as an attempt to find relevance. That's where the tradition began to seek renewal of new thinking perspective is more relevant to the condition of the times.
Updates have been thinking it is actually inherent in any organization, because it was difficult to be appointed who is most deserving. But in the case of contemporary NU in general may be mentioned the important contributions menumbuhan dynamics of three people in mind. First of course, Abdurrahman Wahid, the NU board before so he has has to reform ideas, but when elected as the Chairman of the NU, the updates that aspired to find land. Actually here he took the role as a burglar freeze and make strategic breakthroughs, both in the field of thought and social movements with brilliant ideas.
Second is the Masdar F Mas'udi, figures that since the student has initiated reforms, the large memberikotribusi NU on the movement of thought by taking the role of reform ideas that was brought menterjemahakan haphazard and sporadic Wahid became a programmatic agenda for reform in curriculum halqah, so massive Wahid, who makes abstract thinking and less systematic that could be understood and accepted by a wide audience in the NU.
Third, KH Muchit Muzadi, of course people wonder, what is the role of older scholars whose minds are mediocre, no kejuatan that he made. There was nothing spectacular from the scholars thought sepun it, but it did not deny the great contribution he gave to the movement which is generally driven youth ie acts as pelidung the attacks of the reformers, especially from senior scholars, who generally face the stern young man who thinks Other NU tradition, in situah Kiai Muchit provide defense and at the same time giving directions and not infrequently in the form of harsh criticism.

Formation Period
Although the man born in Tuban in 1925 not as a child was admitted scholar or an activist movement, but the atmosphere of revolution forced him to be active in the world of movement, from the scholarly to the independence movement. When finished completing the boarding school he went to study in Tuban Tebuireng boarding school, in boarding schools led KH Hasyim Ash'ari that he not only studied the religion, but also learn to organize, because it was in 1941, when a young age he has been a member of the NU. In addition there he also met with renowned be some students from other areas such as Ahmad Shiddiq.
Because he does not have an outstanding achievement at the time, so when Kiai Wahid Hasyim special cadre education, young Muzadi Muchith excluding students who were recruited. However, he learned a special cadre of participants, so that he gets adequate general knowledge. That ability that made provision to the outside world mamasuki boarding schools, which he subsequently engaged there in many different professions.
To apply knowledge, then finish the Tebuireng he returned to the village of Tuban by setting up a page on Salafiyah Madrasah (1946). Although as a teacher he did not chin in hand, but to fight against invaders, entered the Army. Even when the Japanese came to the many scholars who pursue, including Kiai Kiai Sahal Mahfud Machfudz father fled to Tuban, but then the Japanese envoy that dilobi by Habib Husein al-Hamid to return to Kajen with guaranteed keamannannya, Kiai Muchid not agree, because the enemy could be treasonous , but the messenger with the promise and oath that finally convinced Kiai Machfud believe, but Kiai Muchid with other youths remain unconvinced. Finally it was home to the elderly scholar Kajen, in accompaniment to Japan, kerana it got there he was immediately put in jail on charges of inciting the people. When there is war and the burning of the town of Pati including prisons, so when it mysteriously disappeared Mahfud Kiai, whether Japanese or other executable nobody knows, so until now do not get caught where buried.
When the situation returns to normal, the elder brother of the general chairman KH Hasyim Muzadi was then in 1952 founded the School of Islamic Menengan (SMI), then in 1954 also established a Madrasah Mualimin NU. So also when in the year 1961 as an employee get a job at IAIN Yogya, then used the opportunity to learn more about college at the University of Cokroaminoto. In the city's culture seemed to him a lot of ideas met with an update. So when the year 1963 at IAIN Malang assigned there he pioneered SMPNU he could participate. Being so well when World War II at IAIN Sunan Ampel Jember he also founded the Islamic Junior High School. Throughout the school, he had diirintisnya become headmaster.
Dynamic motion of life that make it seem he was not physically established boarding schools, boarding schools built for wider area of the NU community, therefore it is also called as scholars roamer, not scholars who are settled. In that position he wrestled with many young people and activists from berbagaai NU generation, and they all run happily without feeling awkward, though often treated as a young child.

Role in NU
IAIN assignment in Jember apparently a separate kabegjan for our scholars, for there he met a friend who takes care seperguruannya large boarding schools there are KH Ahmad Shidiq. Thus he found a partner and balanced discussion and teacher who could imitate. Those times that the more mature thoughts, so many were born Islamic thoughts written.
When His friend was a Syrian NU Rais, who was prosecuted for making a conceptual statement about Aswaja, resolve the relationship of Islam with the formulation of country and seek renewal of Islamic thought, and the NU community development strategy. So Ahmad Kiai Kiai Shiddiq increasingly require these thoughts, so he elected to be a secretary who once was his personal advisor.
With sustained Muchid Muzadi, then step Shiddiq Kiai Ahmad was able to complement the reform movement undertaken by the Chairman Tanfidiyahnya is Abdurrahman Wahid, the NU so in a short time become a highly developed organization, and plays a major role both in the field of religion, civil society including the state. Duat success and Ahmad Abdurrahman Wahid Shidiq it is inseparable from the creative minds that keep the kitchen Muchit Muzadi thinking that the charismatic cleric.
So no wonder that when it Kiai Ahmad Shiddiq issue of strategic ideas and spectacular, not only into the handle of the NU community, but also to handle the nation, such as formulation of a state (the state Pancasila) and about ukhuwah (Islamiyah, Wathaniyah and Basyariya) and about khitah NU, which is like a train that has a rail itself, can not just be deflected by the tyrant rulers or by the ambitions of the leaders. After the death of Kiai Kiai Ahmad Shiddiq Muchid Muzadi also finally established as a result of Rais Syuriyah NU Cipasung Congress in 1994.

Struggles with the Young
KH Ahmad Meningalnya Shiddiq, it makes Muchit losing a partner, while the ball updates have been transferred almost entirely into the hands of young people, who again began to be challenged conservative kai, after KH Ahmad Shiddiq gone, then there is no other choice for Muchit than join the other reformers young man who happened to consideration for a partner, because according Muchit, actually what he said young children although sometimes rough painful ear, but if you ponder it clearly must be true. While the old scholars' often can not wait even a very stern face them, it's a hassle though to be honest they really that's what NU memkirkan unconditionally.
Besides the young minds that are still diligently learning anywhere and read what a lot of new knowledge, so blayak himself a lot to learn without feeling awkward. Because it is always dating young children at the event, "invited or not, when you have time ya come wong called learning", he said. Actually amid keurakannya, the youth were actually carrying the original mission of NU is to defend the poor oppressed. Therefore Kiai Muchid kai criticize the young people because it considered hostile to the left "left that does not mean the PKI, but a deep concern for the suffering experienced by the community, especially the NU community, and youth to think hard for them, and then also walked and moved seeking a settlement, yes there is sometimes borrowed thoughts, here. Lha they need our support and we protect, because that Nu's mission and the mission of Islam. "
By approaching young people so they can be more focused updates, can be rooted in the tradition of his own, still refers to the yellow book of reference even if west was also taken. However Muchid kaii relationship with the youth was not without turmoil, often arguing he should be exciting with the kids, and even harsh criticism. "NU intlektual habit, if only ngerasai stupidity of people gathered NU, yes they should think how intellectual" critique. Likewise, when faced with the argument that young people wearing diakal '"Ngono Ngono yo, but yo aja nemen nemen-rek" (although he does, but not outrageous) in the stripped blot NU. Likewise young steps to reconcile with the communist parties were reminded Kiai ishlah very good idea, but should still be careful political game behind him. We ourselves must be a detailed understanding of historical events, not to be trapped in the political games of others.
But because all posed with sincerity, without hatred and without intimidation, the youth always remained very close even hoping keterlibatnnya young people in various forums. Studies center at NU as LKIS Yogyakarta, Surabaya and other LSAD, always put it as simple Kiai board of advisors. Therefore its presence in the event of NU, he was always surrounded by young children. Accepted by the youth, because he could present among the young by releasing kekaiaaiannya authority, but appears as an ordinary human who stands equal. But this is precisely the equality and young people's kesederhanaanya see his greatness.

Equation Ideas and Commitment
Kiai Relations NU Muchid With young people basically are not a spontaneous and sporadic, to fill a lonely old age. Pilihann but a very serious and is very historical, as it relates to things that are epistemological and ideological as reflected in a variety of initial thoughts that he wrote.
First, since the beginning Muchid do have an obsession to build or aswaja NU paradigms, although these ideas are still very embryonic. For example in his writings on Islamic Inheritance Process, in which he built a structure in the context of the Islamic scholarly tradition of the NU, which is concerned with the sources of thought, structure and transmission of knowledge, then his thinking until about hiraki method of thinking. He bancara including many of Ijtihad, a variant of the mujtahid and so forth. In fact he made a very comprehensive chart of the structure of Islamic knowledge.
Second, thinking about Aswaja, from the beginning he pursue this discipline, as well as efforts to reinforce the identity and commitment to the struggle of the NU. Because of Kiai Muchid Manhaj Aswaja not only think, the eclectic and dialectic, but also guidance in the act which promotes attitudes tawasut, tawazun and tolerant. Given that attitude of NU could surpass the changing times, when many other organizations drowned slammed wave of change, but NU could continue to survive and even flourish.
Third question the commitment of ideology, these scholars have very high concern with the fate of the people, it was evident through the mind, which is covered, and also the attitude of his personal life which always berstandarkan on simplicity. This was done as a solidarity on the part of this nation who still lives miserable, so unethical bermewah-luxury living
The third case that is what brings the old scholars with young people, because in fact among the general young social activists, while doing social advocacy, they began by doing reflkesi theology (Aswaja), but when conventional Aswaja was not adequate, then they tried merekonstruiksi or mereformulasi Aswaja. Step it requires to build a systematic way of thinking and methodological problems associated with the end epistemlogis. Systematic steps which bring together young people with ideas Beginning Muchid Muzadi.
With the existence of a systematic framework of epistemological thinking that Muchid Muzadi could appreciate the growing movement of thought, because he knew the skeleton, know the source and estuary, as well as ideological commitment. Therefore he can participate, come to think, to criticize and sekligus draw lessons from new growth theory. Similarly, commitment in defending the oppressed poor. Those young people who should enjoy the NU youth with rejoicing, but they are willing to ngopeni people to remote villages and mountains, elderly scholar was very moving. In the three areas that really admire Kiai Muchid seriousness of this youth, that does not exist among NU leaders, especially after the reform movement of thought among NU formal almost stopped, because many are absorbed by the political affairs, eventually only the young who are still consistently develop, if will not stop the motion of thought NU. Though NU forward depends on the kind of creative thinking. If not NU would lose a role in an increasingly developed world. (A.mun 'im dz)

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