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Tuesday, April 20, 2010

PMII and Applications Khittah NU 1926

PMII and Applications Khittah NU 1926

ON 29 October to 2 November 1994, lasted into the 11th Congress of the Indonesian Islamic Students Movement (PMII) in Samarinda, East Kalimantan. Without ignoring other factors, the student meeting nahdliyyin it has strategic significance for NU, as this could be a momentum to reflect on what and how the responsibility and role in applying Khittah PMII NU 1926. 1926 Khittah concept itself will be evaluated and clarified in the 29th NU Congress early next December.
PMII role in applying the Khittah 1926 reflects the attitude of responsibility and commitment to NU PMII, because after all, PMII is a group of intellectuals who lahirdari NU culture. For the intelligentsia, PMII becomes greater responsibility, especially when the majority of citizens in mind nahdliyyin known as the old traditional Muslims living in an imbalance between the mundane and keakhiratan dimensions. This is where the role PMII expected. After all, how to formulate an appropriate format or style-NU PMII relations, and which side of 1926 which will be applied Khittah PMII?
PMII relationship-NU
From its history, PMII who born 17 April 1960 Surabaya is part of the NU. Like a family, relationships PMII NU-like parent and child relationship. Ragil PMII is a child among many brothers who first born like GP Ansor, Fatayat, IPNU / IPPNU.Dalam pendewasaannya process, PMII certainly do not want to depend much less "feeding" on his parents kept in various aspects. As a child, PMII must try independently, either in search of knowledge, choosing a partner, intercourse, or in determining
own fate.
Description of pattern-NU PMII relationship that has now been running for 34 years, simply can be categorized into three patterns of relationship: dependent (1960-1973), independent (1973-1991), interdependent (1991-present). That formal relationship PMII-NU.Namun, in terms of non-formal (read: emotional, cultural, religious paradigm), another story. PMII is a "sweet kid" who was a big family hopes nahdliyyin, not only in the context of family arrangement, but also economic development, education and leadership.
PMII responsibility to the existence and development of NU, can be seen from the presence of cadres in various levels of management PMII NU starting from the central to local. Generally, those who occupy positions Mustasyar, advisory, Tanfidziyah, autonomous bodies, institutions, until the committee, are the cadres of this means anything complexion PMII.Hal PMII-NU relationships, whether they are dependent, independent, and interdependence now, there would be no difference . PMII still go back to NU. NU peransertanya in attendance and always remain necessary, especially if the mind that PMII-term borrowing one of the founders PMII, Chalid Mawardi - a wing of reformers within NU.
Therefore, NU did not have to worry about, let alone questioned PMII travel. PMII let loose from the confines of the family, as the path to maturation of self, so that later re PMII
with a basket of knowledge, experience and strength mental.Sebenarnya, more fundamental problem is not with the pattern of relationships PMII-NU, but how large families could face life nahdliyyin greater in the future. The big waves not only its economic problems (see: the welfare of people of the NU), but also political issues, science and technology, and others.
Therefore, NU not only requires godly children, but also a steel-minded, critical thinking, broad-minded, egalitarian attitude, have good leadership and managerial skills, have the level of science and religion generally high and well balanced, cosmopolitan, and has a range of skills modern. The small group of NU members who are relatively more ready to go that way, none other than PMII. PMII this is the only group of scholars who have pocketed nahdliyyin equipped to face the challenges of earlier waves of life.
But in carrying out its role, PMII must understand the mission, rules, programs, and formal steps organizationally NU, so it does not tagged as "new colonialists" who are faced with the values and traditions of those who have deep-rooted. All challenge NU it requires PMII more active role, especially after NU back to 1926 which was proclaimed in 1984 Khittah at Pondok Pesantren Salafiyah Syafi'iyah, Situbondo. PMI must take the side of the fitting role for applying Khittah 1926.
Applications Khittah 1926
With the return to Khittah 1926 NU, meant to restore the position, function and role of NU as listed in the "Stattuten Perkoempoelan Nahdlatoel Oelama Tahoen 1926." Core declaration clearly mentioned the birth NU: NU will berkhidmah jam'iyah significantly covering the fields of education, propaganda, economic improvement and dedication.
All the goals or missions that have been neglected since NU entered politics in 1952, 1971, and when fused to the PPP in 1973 until 1984. As if politics becomes the main objective. Whereas the political sector is just one means of preaching and unjust verdicts, ma'ruf nahi. But in fact, the stage seemed to beat the missions and storyline.
Description about the clarity of status, position, function, role, duties and responsibilities of this NU, by Rois Aam KH Achmad Siddiq (may Allaah have mercy), termed like "clear the train tracks and stations." Therefore, whoever the leader, NU will not get out of the rails and will not stop before arriving at the last station. If some times stopped in a station, it was only to reduce the number of passengers who want to go down. Like the Jakarta-Surabaya railway, rail track may be North or South. Depending on its provisions. But the end of the train from Jakarta to Surabaya as well anyway.
In this context, PMII can choose South or North rail lines, stations in Surabaya, Gubeng or Turi Market Station of Jakarta, Senen or city. Which path is right according to PMII. That is, PMII may take the option in accordance with the position and existence. Of NU's four rail lines, the field of education is the most appropriate choice for PMII. Which meant in addition to formal education, as well as non-formal and informal that relies on self-enlightenment, especially in the face of modern life are complex. This is one form of responsibility towards the application Khittah PMII 1926.
Nahdliyyin environmental education in the general form of religious education through seminary. Sector is not insignificant, it is very basic. Because of the alumni are commonly called religious teacher, scholar or scholars, will be responsible and to escort the value and truth of Islam in society. It's just that they can not be expected to play a role in the real sectors of the mundane. Humans NU in this sector - to borrow a phrase Gus Dur - the amount sacks. In other languages, NU will never lose the character of the stock of human resources ukhrowiyah.
Therefore, secular or public education-oriented real life, becoming no less important. HR of this education, its form as it fardlu Ain with the religious teacher, scholar or cleric. The difference is, they play a role in sectors duniawiyah. Thus, the prayer is being said nahdliyyin and nahdliyyat ba'da maktubah prayers (after the obligatory prayers), "Robbana atina fiddunya Hasanah wafil akhiroti Hasanah waqina adzabannar" (Yes, our Lord. Make it happen for our well-being of the world and the hereafter, and turn us from the torment Hell), could actually come true.
This imbalance is what is now happening at NU. Reality wrapped around like this is being tested balanced during Wahid's leadership, for example through the establishment of rural banks, the idea of building a shop, the cultivation of catfish, pineapple, and many more pioneering in various sectors which leads to the welfare of the people. To support the real pioneering mundane, very educated human resources who have the necessary appreciation in that direction. And the educated elite who are relatively able and can be mobilized is PMII cadres.
So that the NU is not only the "Buroq" which only nahdliyyin to deliver the natural paradise, but also "aircraft" that leads quickly into a more mundane sectors where the role of human nyata.Di PMII expected! Therefore, Congress is expected to be 11 PMII times more aware of their orientation and close ranks to eventually be able to build a more realistic nature nahdliyyin .(***)

(Effendi Choirie, NU youth activists, and journalists Daily Sun)
Dimuar in KOMPAS Daily, December 24, 1994


Name: KH. Hasyim Muzadi
Place, Date. Born: Tuban, August 8, 1944
Father: H. Muzadi
Mother: Hj. Rumyati
Wife: Hj. Muthomimah
Children: Six sons and daughters
Education:
- Madrasah lbtidaiyah Tuban-East Java, 1950-1953
- SD-Tuban, East Java, 1954-1955
- SMPN I Tuban-East Java 1955-1956% 3
- KMI Gontor, Ponorogo, East Java, 1956-1962
- PP Senori, Tuban, East Java in 1963
- PP-Lasem Central Java 1963
- IAIN Malang, East Java, 1964-1969
- Language 1972-1982
Organizational Experience:
- Chairman of the Branch NU-Malang Bululawang
- Child Branch Chairman GP Ansor Bululawang-Malang 1965
- Chairman of the Branch PMII Malang 1966
- Chairman OUR Malang 1966
- GP Ansor Malang Branch Chairman 1967-1971
- Vice Chairman 1971-1973 PCNU Malang
- Chairman of the DPC PPP Malang 1973-1977
- Chairman of Malang PCNU 1973-1977
- Chairman of PW GP Ansor East Java 1983-1987
- Chairman of the PP GP Ansor 1987
- Secretary PWNU East Java 1987-1988
- Vice Chairman of East Java PWNU 1988-1992
- Chairman of East Java PWNU 1992-1999
- Chairman of the NU 1999-2004
- Member of Provincial Assembly of Malang in East Java II
- Member of Provincial Assembly of East Java 1986-1987
Publications:
- Developing NU Post-Gus Dur, Grasindo, Jakarta, 1999.
- NU Central Agenda Issues in the Nation, Logos, Jakarta, 1999.
- Healing the Wounds of NU, Jakarta, Logos, 2002.

the largest mass organization with a membership reached 35 million persons, NU should not at stake for the sake of a moment. NU greatness of the good name, for Muzadi, should not be at stake for the sake of power.
He also wants to ensure that Muslims, especially the Nahdliyin, not compartmentalized in the politics stream. However, if there are NU members who want active in politics, there is absolutely no obstacle. But, do not carry the flag of NU as an institution in political action. At the very least, this applies to today.
But according to him, as long as they bring a national vision of Indonesia as a whole, would be welcomed. NU will respond to anyone as a national problem and discussed it is intact. When they do (or) appears as a political partisan, yes it's up to my members, to select or not.
Big Board Chairman Nahdlatul Ulama (NU) KH Hasyim Muzadi in running his organization had the principle that NU would not be practical politics by transforming itself into a political party (parties) in Election 2004. According to him, the experience during 21 years as a political party quite difficult for NU's position.
Bitter experience during 21 years as a political party the period 1952 until 1973, said Muzadi be considered significant from a large board to change the shape of the organization. At that time, said Muzadi who had become chairman of NU Malang Branch, working people only think of NU's legislative seat. While the other NU working as an intellectual effort to promote education and neglected people.
Ahead of elections in 2004, NU is driven by various groups to become a political party. Pressure also came from a political party groups in the NU (Nahdliyin), but the attitude of NU do not waver. Politics is one of the many wings of gait NU. In the eyes of Muzadi, a political party closely linked with power and interests, while the nature of power is instantaneous. On the other hand NU required to maintain the continuity and social progress in society. Therefore, the NU will reject any effort to change into a political party.
Regarding the nation's leaders, according Muzadi, NU was not thinking how to submit a candidate from NU. But, the thought, is there any candidate from being able to do recovery, recovery of Indonesia. It was thought to be more internal than NU's first thought, let alone make the NU-yack directly involved in the political world.
The emergence of conflict in Indonesia, especially those that carry the name of religion to the government and authorities overwhelmed to handle a serious problem that must be resolved. When it comes to religious conflict, he said NU has made interfaith dialogue. Therefore, it is impossible that the problem is completed only with the role of only one group. Must involve both. That's when the conflict to be completed.
Hashim is known as a figure of the scholars who are sincere enough to position himself as a leader of Indonesia. Aside from being a cleric, Hashim figure quite "nationalist" and pluralist. What are considered necessary for religion, Indonesia, and NU, Hasyim sincere
conduct. That is why, during a visit in the U.S., Hasyim really like to devote themselves to the larger interests.
One of them he showed in the form of explaining to the international world that Indonesian Muslims are moderate Muslims, culturally, and do not have a network with international violence organizations.
When the incident happened ditabraknya WTC 11 September 2001, where the U.S. directly accusing the movement of Al Qaeda as the perpetrators and arresting people and the Islamic group allegedly linked to Al Qaeda network, the position of moderate Indonesian Islam escaped the accusation. But it does not mean the issue is completed.
Hasyim Muzadi have a view, the international world needs to know the condition of Islam in Indonesia and the behavior of those who do not approve of violence. For it is necessary to attempt communication with the outside world intensively. Was no exception with the U.S..
The more numerous and intense communication or contact the moderate Indonesian mass organizations with international and U.S., was more positive. Moreover, amid the economic downturn, social, and security in Indonesia today, international cooperation is far more beneficial than international isolation.
Hasyim Muzadi also become a figure who gets invited places the U.S. government to give explanations about the understanding of Islam in Indonesian society. He is quite straightforward to explain the map and the structure of Indonesian Islam. U.S. was lucky to get an idea directly from Indonesia's largest Muslim organization. Indonesia is also grateful for a character to explain his Muslim organizations Indonesian Islamic matters to outsiders.
"I describe the Muslims in Indonesia were essentially moderate, cultural nature, and domestic. No known network of international violence," said Hashim.
Problem hard-line groups in Indonesia, however the number and strength-Hashim just a handful of U.S. warned that the deal should not haphazardly. Never use repression. Not only counterproductive, but could bring real radicalism. Once the U.S. to act, as he did in Afghanistan or the Middle East countries, with direct intervention, the results can be messy. Indonesia can not be beaten flat to the Middle East or other countries.
What is an alternative approach if the repression uninstalled? "I asked that his approach approach to education, cultural, and social problem solving. Guaranteed, violent movements will be lost," said Hashim.
On the other hand, the United States realized the need to build understanding and cooperation with moderate Islam in the world. In the U.S. alone, there are about 5 million followers of Islam and has now become the fastest growing religion than other religions.
Muzadi also recognizes, U.S. officials do have their own views about the future, the world of Islam, and terrorism. But many U.S. senators who hope Indonesia into a Muslim community in the future can be best friends with the world. "That's their call," he said. While the size of the U.S. was Indonesia able to regulate themselves, so do not become a den of "violence." However, according Muzadi, which was quite encouraging, there is not any U.S. plan to invade Indonesia. ***
(Cacih from various sources)
Drs. H. Masdar Farid Mas'udi
His name was later increasingly Santer, when the Rais Aam KH Sahal Mahfudz advisory through Qarar advisory dated May 16, 2004 in Central Java, Apex and appointed him as executor intake (PLH) KH Hasyim Muzadi NU replace the temporary non-active because a candidate PDIP.
This decision of course, save the "hot ball" both for himself and for NU as an institution. Want to NU in the direction where the presidential election when it was a difficult choice. Of interest both NU's own body or with outside political forces NU NU in a position to make a dilemma. However, with calmness and reason well-known leadership figures with two works of Religious Equality, Proceedings of Zakah [Taxes] In Islam, Women and Reproduction able to pass through a transitional period so that the presidential election in the election first and second NU remain institutionally neutral.
Masdar is when it served as Vice-Katib NU advisory, acknowledging multi dilemma, but the desire to rebuild the nation of NU as a moral force, not as a political force to "mainstrem" movement, because the NU is an organization that is essentially clerical moral authority. The desire and passion that's what kept him consistently keeping "track" Nu according to its mandate did not become "vehicles of power" moment. But, in a dilemma situation that Masdar also admitted giddy in the face of policy options ditengan situation was precarious, and most importantly, Masdar said the NU as an institution is how to survive the attraction of political power and remain neutral.
Over time the second election after election, the NU guard responsibilities during the transitional period came to an end, precisely on 21 September 2004, with the issuance of letter of revocation deactivation Hasyim Muzadi joint meeting, chaired by the representative advisory Rais Aam NU, KH Endin Masturo Fachrudin. This decision also means KH Hasyim Muzadi lead NU back to active despite electoral vote count is not over. Although only about five months in office, since 16-May 2004 until 21 September 2004 Masdar admitted thankful to get through the tough times that. "Environmental education is always in a precarious situation, where the political attraction is always so hard on people suspected of left-right, by such and such blame, and the amount of wisdom in dealing with difficult situations it is thank God I survived," he told Online Nu after job delivered to PLH Hashim at the time.
NU guarding success in this period has become an investment for Masdar to be nominated as chairman of the NU will, at least there are voices that want him under the chairman of the NU. This was not a mere instant, but the figure is known as a reformer in the body of the figure of a locomotive was previously known to NU critical, analytical, progressive, and sometimes surprising.
To mention an example, around the year 80's articles in Tempo Magazine and Java Pos (18 / 1) who made the pilgrimage to the three waves, so wuquf at Arafat not only [not required] took place on 9 Dhu al-Hijjah [day of Arafat] as provisions apply. However each month [Shawwal, Dhu al-Hijjah Dzulqo'dah and] could on their own, so there is kloter Shawwal, kloter Dzulqa'dah, and kloter Dhu al-Hijjah. This is in addition in accordance with the instructions paragraph AlHajju Asyhurun Ma'lumat, pilgrimage is in the months that have been known also to avoid masyaqqah [kecapean, vulnerability, and difficulties]. This idea makes a lot of cash for NU's "outraged" and considers Masdar is too far. But, Deputy Am scribe who had been a director of Pesantren and Community Development (P3M) with his thoughts remained motionless. He was with the fresh ideas of young people continue to push NU to perform the update.
Have a "breed" Kyai
Masdar is born from the mother, Hj. Hasanah, in the hamlet of Jombor, Cipete, Cilongok, Navan, 1954. His father, Mas'udi bin Abdurrahman, was a kyai communities through informal gatherings of villages. Up to his grandfather, Kyai Abdurrahman, known as pesantren salafnya Jombor which have been initiated by fathers, Mbah a grave Abdussomad still diziarahi by Islamic community always Banyumas.
Elementary school graduation is the completion of over 5 years old, his father sent directly to the Masdar salaf pesantren in Tegalrejo, Magelang, under the tutelage Mbah Kyai Khudlori. Three years in Tegalrejo, Masdar has been completed and memorized Alfiyah Ibn Aqil. Subsequently moved to boarding school Krapyak, Yogyakarta learning from Mbah Kyai Maksoem Ali, Rois Am PBNU years 1988 to 1999. Although the new Tegalrejo graduated from the equivalent of 3 junior classes, in Krapyak Masdar received directly in the class 3 Aliyah.
Year 1970, completed Aliyah, Masdar was advised by Mbah Ali for not directly to the IAIN, but to teach and became a personal assistant Kyai particularly in his duties as an outstanding faculty of IAIN Sunan Kalijaga. "I am often assigned by him to read a graduate thesis IAIN candidates and make the relevant questions to be tested", he said. In his capacity as aspri Masdar is a rare opportunity to take advantage of Mbah Ali's personal library contains books of the salaf good choice (classical) or kholaf (modern).
In 1972, while still living and teaching in Islamic boarding Krapyak, Masdar further study in the Faculty of Syariah IAIN Sunan Kalijaga, Yogyakarta, majoring in Tafseer-Hadith. In the mosque Jami 'IAIN, Masdar had held a new tradition with a yellow bible study group to Try (teaching) Alfiyah Ibn Aqil for students. Finished college, in 1980 Masdar to move to Jakarta as a reporter in several mass media capital. Tired of being a journalist, in 1984 active in community development institutions P3M (Association of Community Development of an Islamic boarding school). In these institutions, Masdar has served as director during the 2 periods.
Since the last 4 years Masdar F Mas'udi, who could lecture on the Philosophy Program S-2, also foster boarding school in Sukabumi, exactly pesantren Al-Bayan, in the village Cikiwul, Pancoran Mas, Cibadak, Sukabumi. With the formal primary education program in high school, had three armed akademikin released with a superior performance in accordance with its name. That is an average of 95 percent of graduates are accepted at the best universities. Starting in 2004 pioneered the branch in Depok, Bogor, with the same program.
At the macro level, the concept of thought keagaman Masdar F Mas'udi can be identified within a paradigmatic framework which he called the Islamic Liberation, emancipatory, or al-Islam at-Taharruriy. From the angle of vision and the root of concern, this Taharruri Islam has a different character to the two preceding movements, namely Islam Liberal (Islib) or antitesanya Fundamentalist Islam (Isfund). Even this can be said of Islam Taharruri second critique of the discourse or the Islamic movement.
As is well known Islib Isfund taking the focus mainly on the polarizing issue of Islam and the West. Islib as voicing the aspirations and values in the West to Islam, while Isfund precisely to affirm the Islamic identity against the West. So the quarrel between two of them did a lot of stuck-on issues like the headscarf issue, mixed marriages,% aurat, beard, robe, and similar issues-issues that revolve around the struggle for identity (syi'ar) of Islam vs. the West.
Taharruri Islam, on the other hand, would like to invite attention to the real issues keumatan - populist in acute crush large layers of society who are marginalized, both economically, politically and culturally. So even promoted a different agenda, namely: the economic empowerment of the people, equitable and affordable education, healthcare and welfare for the masses, combating corruption and the rule of law and good governance and clean (good and clean government). The key word is kemashlahatan crowd.
For Masdar, Islam came to earth is not for the sake of God and the teachings of Islam itself, but to humans. Islam is the grace of God for mankind to maintain the glory of the physical and mental dignity, physical, spiritual, personal-social. Therefore, keberislaman, must be built through the four stages of liberation: the first is a deep concern for the humanitarian problem, secondly, defining the root of humanity's problems were critical, third, to formulate a framework of change (transformation); and fourth steps praxis% 2 liberation itself. In the entire four-step keberislaman it, the Qur'an and Sunnah, is a source of inspiration, motivation and guidance (guidence / al-Huda), which is never dry. "Without such a framework keberislaman, it was hard to Islam could become the motor of change mempu bring mankind out of corporate life that the more crowded today with tyranny", he said.
A number of original ideas (weird?) Has emerged from the mind of a paradigmatic Masdar is starting from a deep concern for the humanitarian problems in question. The most diseriusi is back on the teachings of the readings ZAKAT contained in his book (1991) of 250 pages thick. Departing from the overall problems of injustice that begins from economic injustice, Masdar believes that teaching is more than just a charity that does not affect alms, zakat is basically the concept of social ethics and politics of state for justice. At the technical level, zakat is a tax concept that existed at the authority of state / government to a radical redistribution of income so that welfare is not just spinning in the hands of rich people only. Kaila yakuuna dulatan bainal aghniya-a minkum (al-Hasyr: 9). Ashanaf eight, according to Masdar, is a reference for the preparation of the state budget at all levels with clear and measurable bias to the interests of broad masyaralat, especially the weak.
Following that, the no less controversial concept of "time for reconsideration pelaksaaan pilgrimage." The point of departure is the deep concern over the humanitarian tragedy Muaishim 1992 with more than 2,000 victims who died tragic because pilgrims were trampled. The accident from year to year until now still occur, due to limited space (space) implementation of the Hajj is increasingly out of balance with the number of pilgrims continued to increase up to 2 million more. For this, the Masdar offers a complete solution, so that the Muslims back to the time of execution of the provisions of the Hajj which clearly (sharih) provided al-Qur'an, Al-hajju asyhurun ma'luumat / that the timing of the pilgrimage are advised a few months already (Al-Baqarah: 192). Namely: Shawwal, Dhul-Hijjah Dhul Qa'dah and. "By returning to this paragraph, then the 10 million pilgrims per year need not have any trouble", he said.
In this case Masdar has rejected accusations ignore the hadith of the Prophet who said, Al-hajju Arafat (Hajj's peak wuquf at Arafat) and the hadith Khudzu 'Anni manasikakum (Follow me hajimu ordinance). According to him, the hadith must be carried out but should not be annulled (ilgha% 2) verses of the Qur'an which clearly sharih and higher social status. Way, the verses and hadiths have been referenced in accordance with their respective capacities: Paragraph (hajju asyhurun al-ma "creamed) referenced to the benchmark time, in the sense of his days; hadith al-hajju 'Arafat" referring to the place, not wuquf day, and the hadith khudzu Anni manasikakum referred to procedures, sequences and time manasik the hour.
Nyleneh ideas (original?) Is like a double-edged: On one side, make circles Kyai NU elderly, anxious and worried because the thoughts seem too advanced. But on the other hand, it makes people non-NU should review their charge that the NU is the set of people who are stiff and frozen. Posed ideas like Masdar and seniors like Gus Dur and Gus Mus, proves the contrary. Rigidity of whack world of Islamic thought during this seemed to be disbursed by the NU itself. Masdar To hold on to these instructions Prophet, that various pamahaman should be developed to meet the human% benefit, not to justify the origin of the forbidden, or forbid the dihalakan: Almuslimuuna la syuruthihim, illallah syarthan ahalla haraman or harrama halalan "(al-Hadith) .
(Ahmad Kosasi Marzukih)
Name: Salahuddin Wahid
Call: Gus Sholah
Born: Jombang, East Java, 11 September 1942
Religion: Islam
Wife: Faridah Saifuddin Zuhri
Education:
Department of Architecture, Institut Teknologi Bandung
Travel Links:
Vice Chairman of Komnas HAM (2002-2004)
Associate Director of National Property Consultants Company, (1995-1996)
Director of Corporate Consulting Engineering, (1978-1997)
Director of Corporate Contractor (1969-1977)
For the wider community, the emergence of Ir. H Salahuddin Wahid (Gus Sholah) as a candidate for Vice President (vice) from the PKB accompany presidential candidate (candidates) H Wiranto, SH from the Golkar Party seem surprising. But for those in the know him well and also for the political community, and appearance that can be said Gus Sholah fair. Because, as NU cadres close to CLA Consultative Council Chairman, KH Abdurrahman Wahid, Gus Sholah indeed most decisive figure.
Gus Sholah closer figure, the following brief article figure for this is less well known in the political world, but popular in the professional environment because they are more focused on playing their role as a technocrat and consultants as well as in non-government organizations (NGOs).
Warrior Descendants
Gus Sholah is the third son of former Minister of Religious Affairs, KH. A. Wahid Hasyim and Mother Solichah. Grandfather of the father is Hadratussyaikh KH.M. Hashim Asy'ri and grandfather of the mother is KH. Syansuri Bisri. Both grandfather was the founder Gus Sholah jam'iyyah NU. KH.M. Asy'ri and KH Hasyim. A. Wahid Hasyim are two of the few leaders of Indonesia who was awarded the title of national hero.
Sholah oldest brother Gus is Gus Dur, the former President of the fourth, the main character PKB and NU. Second brother, Hj. Aisyah Hamid Baidlowi, members of parliament from the Golkar Party, who served as General Chairman of NU PP (1995-2000). Gus's brother Sholah is dr. Umar Wahid, the Presidential Medical Team Wahid took office as President. The next sister is Lilik Khadija, a social worker.
A. Wahid Hasyim.

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