NU SENSE

NU SENSE

NU HISTORY
Both mental backwardness, as well as the Indonesian economy suffered as a result of colonialism as well as due to the confines of tradition, has arouse the consciousness of the educated to fight for the dignity of this nation, through education and organization of the road. The movement that emerged in 1908 is known as the National Awakening. Continue to spread the spirit of resurrection is everywhere-once aware of the suffering of indigenous people and catch up with other nations, as the answer, there arose various educational organizations and liberation.
Among boarding schools that have been determined against colonialism, responded by forming the National Revival movement organizations, such as Nahdlatut Wathan (Rise of the Homeland) was founded in 1916, followed in 1918 Taswirul Afkar or also known as Fikri Nahdlatul (Awakening Mind), as a vehicle of social and political education religious and the students. From there then established Nahdlatut Tujjar, (the movement of the sudagar) union was used as a basis for improving the people's economy. With the Nahdlatul Tujjar, then Taswirul Afkar, in addition to appearing as a study kemompok also become the institution is growing very rapidly and has branches in several cities.
When King Ibn Saud wanted to apply a single principle that Wahabi sect in Mecca, and to destroy all relics of pre-Islamic and Islamic history, which during many diziarahi because it was considered heresy. The idea of the Wahhabi gets a warm welcome from the modernists in Indonesia, well below the Muhammadiyah Chairman Ahmad Dahlan and PSII in the leadership of HOS Tjokroaminoto bahwah. Conversely among boarding schools who had been defending diversity, reject pembatasa bermazhab and the destruction of civilization heritage.
With a different attitude among boarding schools were excluded from Congressman Al Islam in Yogyakarta in 1925, resulting in the boarding schools are also not involved as a delegate in Mu'tamar 'Alam Islami (Islamic Congress International) in Mecca that will legitimize the decision.
Driven by a persistent interest bermazhab freedom to create and care about preserving the legacy of civilization, the Islamic community was forced to make their own delegation which was named with the Hijaz Committee, chaired by KH Wahab Hasbullah. At the urging of the boarding schools that collected in the Hejaz Committee, and challenges from all corners of the world's Muslims, then the King Ibn Saud was the idea. The results to date in Mecca encyclopedia conducted worship in accordance with their respective school's international role among the first boarding school, a successful fight for freedom bermazhab and managed to rescue the legacy of history and civilization that is very valuable.
Departure committees and various organizations that are embryonic and ad hoc, then after that will be needed to establish an organization that includes more and more systematically, to anticipate the times. So, after coordination with various scholars, finally emerged agreement to form an organization called Nahdlatul Ulama (Awakening of Ulama) on 16 Rajab 1344 AH (January 13, 1926). The organization is led by KH Hasyim as a Rais Akbar Ash'ari.
To affirm this orgasnisai basic OH, KH Hasyim Ash'ari formulated the Book of Rights Qanun (basic principles), then the book also formulates I'tiqad Ahlussunnah Wal Jamaat. Both books are then embodied in Khittah NU, which serve as a basis and reference NU members in thinking and acting in the field of social, religious and political.

RELIGIOUS ideology
NU Ahlussunah waljama'ah embracing ideology, a mindset that takes a middle course between extremes aqli (rationalist) with the ekstem naqli (scripturalist). Because it was a source of ideas for NU not only the Qur'an, Sunnah, but also use the mind's ability coupled with empirical reality. How to think like that are referred from earlier thinkers such as Abu Hasan al-Ash'ari and Abu Mansur Al-Maturidi in the field of theology, then in the field of four schools of jurisprudence followed the Hanafi, Maliki, Shafi'i, and Hanbali. While in the field of Sufism, to develop methods of Al-Ghazali and Junaid al-Baghdadi, who integrate between Sufism with the Shari'a.
Kekhittah ideas back in 1985, is an important momentum to reinterpret doctrine wal ahlussunnah pilgrims, as well as redefine the methods of thinking, both in the field of jurisprudence as well as social. And redefined its relationship with the state of NU. The movement succeeded in re-thinking and arouse the social dynamics within NU.

COMMUNITY ATTITUDES
From an understanding of the principles ahlussunnah wal pilgrims, both in the field of theology, jurisprudence and Sufism, and the empirical experience of the Indonesian nation, then NU kemasyarakatannya formulated as the following attitude:
1Tawassuth, namely moderation is grounded in the principles of justice and trying to avoid any kind of attitude tatharuf (extreme), both in the field of religion and politics, because that attitude leads to the hardness and disintegration.
2Tasamuh, namely a cored siakap tolerant appreciation of differences, cultural identity and plurality. Because only with the attitude that Tasamuh mutual trust and solidarity could be enforced, and this core merpakan s life.
3Tawazun, always trying to create a balance between fellow human beings relationship with Allah, between reason and revelation, and between, individual and collectivity. With this attitude of harmony dlam tawazun both thoughts and actions of life can be realized.

BASE SUPPORT
The number of the NU, which is the supporting base is estimated to reach over 40 million people with diverse professions, most of them are ordinary people, both in cities and villages. They have a high kohesifitas because social economy has the same problem, except that they are also very animating doctrine wal ahlususunnah pilgrims. On; Generally, they have strong enough ties with the Islamic world which is a central public education and cultural preservation of NU.
Basisi NU supporters are experiencing a shift, in line with the development and progress of industrialization, the NU residents in the village many who migrate to cities to enter the industrial sector. So if all this time NU stronger base of farmers in the rural sector, so as laborers in the urban sector, is also quite dominant. Similarly, the open educational system, intellectual basisi in NU also increasingly widespread, along with rapid social mobility that occurred over the years.

DYNAMICS
Prisnsip basic principles proclaimed in NU has been translated into concrete behavior. NU so many take the vanguard in the history of Indonesian people is to show that this organization is dynamically alive and responsive to the times, NU achievements include:
1Menghidupkan back pribumization Islamic movement, sebagimana Walisongo and bequeathed by his predecessor.
2Mempelopori bermazhab freedom struggle in Mecca, which Muslims worldwide can run religion in accordance with their respective schools.
3Mempelopori establishment MIAI (Islamic Majlis A'la Indonesia) in 1937, which later joined to fight the demands of Indonesia berparlemen.
4Memobilisasi physical resistance against the imperialist powers through a Resolution of Jihad that was issued on October 22, 1945
5Berubah into a political party, which succeeded in the election in 1955 ranks third in votes received nationally.
6Memprakarsai Islam Asian-African Conference (KIAA) in 1965 which was attended by representatives from 37 countries.
7Memperlopori cultural Islamic movement and the strengthening of civil society in Indonesia during the decade of the 90s.

BUSINESS ORGANIZATION and OBJECTIVES
Destination Organization
Upholding the teachings of Islam according to the ideology Ahlussunnah waljama'ah in the midst of public life, in the Unitary State of Republic of Indonesia.
Business Organizations
In the field of religion, carry out propaganda Islamiyah and increase the sense of brotherhood which is based on the spirit of unity in difference.
In education, provide education in accordance with Islamic values, to form the Muslim devout, virtuous, knowledgeable.
In the field of social culture, ensure the welfare of the people and culture in accordance with Islamic values and humanity.
In the economic field, pursue equal opportunity to enjoy the fruits of development, with emphasis on the economic development of the people.
Develop other activities that benefit the wider community.

ORGANIZATIONAL STRUCTURE
1Pengurus Large (Central level)
2Pengurus Regional (Provincial)
3Pengurus Branch (district / city level)
4Pengurus Majlis Deputy Branch / MWC (District level)
5Pengurus Branch (the level of village)
For the Central, Regional, Branch, Branch and Representative Assembly, every management consists of:
1Mustayar (Advisor)
2Syuriyah (supreme leader)
3Tanfidziyah (Executive)
For twigs, each consisting of stewardship:
1Syuriyah (supreme leader)
2Tanfidziyah (Executor Daily)

NETWORK ORGANIZATION
By the end of 2000, NU organization network includes:
Area 31
Branch 339
Special Branch 12
Assembly Deputy Branch / MWC
Twigs 37,125

Seminars and halaqah NU Congress to pre-XXXI OF NU FOR THE NATION: MAKING THE NET and dignified INDONESIA

Seminars and halaqah
NU Congress to pre-XXXI
OF NU FOR THE NATION:
MAKING THE NET and dignified INDONESIA

A. Background
"From the NU for the Nation: Building Indonesia's Clean and Dignity", says the big theme NU Congress to be held in November, later this year. This theme became one of the characters who have standards, that-meat for NU. Since the beginning of his birth in 1926, NU has devoted himself to the nation. NU is a socio-religious organizations that are at the vanguard in gaining independence and carry out the development.
In the era of reform and democratization that continues bergeliat and rolling with all the strengths and weakness, gait and the real role of NU's always awaited by the public. NU has enliven the existence of this nation. Even for the time being, NU became the determinant factor in determining the future of the nation. This is where the need for the formulation of a deep and fundamental about the role that should be done to this nation NU.
NU as the biggest bag of civil society is an enormous social capital to make changes towards a better order. This is where NU had to clarify its role for the nation is to maximize its role in strengthening society and the realization of national insight. Therefore, in order to reconstruct civil society needed to make a strong commitment of civil society as discourse and movement. In relation to the discourse, civil society should be able to arouse public awareness of the importance of independence, equality, equal rights and social justice. On the other hand, civil society must become a movement rooted in the middle of society, namely the process of empowerment, community empowerment and liberation.
Fall-rise and civil society in the homeland can be observed from powerlessness to move the discourse into a movement that is massive. Even just sort of happened pembenturan effort between the pockets of civil society. The research Centre of Islamic and Social Studies (PPIM) proves, that the civil society that has been to take the fight against the state, it becomes subject to repression of various political and ideological forces are going through a blossoming (Scholastic: 2002:307) disconnect the link between civil society as a discourse and movement, causing civil society is not functioning optimally.
NU as an activator of civil society will always highlighted the wider community, as far as the community itself as a force truly autonomous, not co-opted by political forces and to make efforts in the liberation of society. NU is expected to fill "empty space" civil society that is becoming obsolete many people.
For NU, there is no other way, except for a redesign (re-design) vision, mission and strategy to avoid the temptations of politics. Experience in the past is very clear, that in certain political partisanship would only drown the existence of NU. Conversely, a big attention to community empowerment will lead to resounding success, namely the growth of brilliant ideas that can promote social transformation and strengthening of civil society.
Big event, like the conference will be a vehicle for discussion and dialogue that is very effective in order to reflect and weigh the balance sheet of success and failure. If the conference in 1984 succeeded in designing a "return to khitah 1926", preferably to the XXXI conference should be used as an arena revitalization vision khitah 1926. Rejuvenation of these Khittah vision, which includes efforts to realize the nation from corruption, discrimination and other injustices.
Therefore, welcome to the celebration of the Synod NU XXXI we will undertake a number of activities, relating to the material socio-religious, organization and program. These activities will be formulated into the discussion material in the conference later.

Activities
The activities consist of pre-launch conference, seminars and workshops, among others:
NU Congress 1.Launching Intertwine in the XXI
These activities form serimoni opening pre-conference activities, which confirms to the public the main conference theme: "From the NU for the Nation: Making Indonesia's Clean and Dignity". This event will be held on Sunday, July 18 at the Hotel Saripan Pacific, Jakarta.
National 2.Seminar on "Development of Methodology of Islamic Law in the Standing Committee Decision Bahtsul Masa'il NU". This discussion is expected to translate more practical about the methodology of Islamic law-making in organizations NU has ever decided in the Ulamas Council (General Assembly) in Lampung, which is a method widely known as an imitation manhaji, namely the determination of law on various issues Diniyah (religious) based on the proposition naqli (Al-Quran and Hadith) and interpretation using Fiqh and Usul Fiqh Kaedah without ignoring the references will be al-pole al-wa al-mu'tabarah mu'tamadah from the works of classical scholars.
Development methodologies are considered important, because it is associated with birth order legal products that the visionary and contextual. In addition masail bahtsul expected to become one of the forums that can reach the issues that are not only concerned with matters of ritual, but also no less important are the social issues that are directly related to the actual and the fate of the wider community. This is where reform is needed imitation, which not only refers to qaul, but also to manhaj.
In various Muslim world, such as in Egypt, Syria and Morocco, even in Iran, though, the development methodology of Islamic law-making becomes an unavoidable necessity, because there is a demand to align between the methods and problems faced by contemporary society.
As for the grille in the seminar were:
a) Review manhaji dogmatic methodology in making Islamic law in the Standing Committee Masail Bathsul NU?
b) What are the critical notes on the methodology Bahtsul Masail which has been used in the NU environment?
c) Are there any alternative methodology in making Islamic law manhaji than imitation, which may be developed in the NU environment?
d) How should Bahtsul Masail methodology used in order to provide answers to social problems-populist who emerged in the midst of the community?
Activities will be held on:
Time: Monday, July 19th
Venue: Star Hotel, Jakarta
Speaker: KH. Ma'ruf Amien, Dr. Masyhuri Na'im, MA, Prof. Dr. Fathurrahman Jamil, KH. Masdar F. Mas'udi
Moderator: Cholil Nafis, MA
National 3.Seminar "Hermeneutics as Methodology in Understanding religious texts." In Islamic tradition, the study of texts, both primary texts and secondary texts, is a tradition which is regarded as a perfect study. Imam al-Zarkasyi in al-Burhan fi 'Ulum al-Quran, calling it: nadhajat wahtaraqat. Of course, this raises questions marks: true study of the text (read: interpretation) were closed tightly? Are there new hope to open the door of the study?
Sempurnya related study on the actual text of the sacred view of the sacred text. If the text is sacred, then automatically the interpretation of sacred texts is also sacred, so it was difficult to distinguish between sacred texts and understanding the sacred text. It was here, and religious interpretations less widely explored and experienced extraordinary kemandengan. Faced with no alternative text, unless al-khudhu ', al-wa al-ittiba inqiyad'.
Here, hermeneutics becomes important to be appointed to the surface related to two things. First, the response text. The question is: what kind of attitude that should be done by Muslims, when confronted with the text? Do follow all the messages contained in the letters and sentences the text? Or look for other aspects related to values, morality and the context in which the text is derived?
Second, the text and present context. Recognized that the conditions in which the text is derived by the context of Muslims today is different. This is where creative steps needed to ring a text that has relevance to the contemporary nuances.
These problems become a prevalent discourse discussed by students of contemporary Islam to bear on the Islamic method of understanding a more inclusive, pluralist, egalitarian and transformative.
The lattice of this seminar as follows:
a) What are the weak point of the text during this study?
b) Is it hermeneutic?
c) Could hermeneutics as an alternative method in the study of Islamic texts?
d) If possible, whether hermeneutics has a traditional basis in Islam?
e) If not possible, whether in conflict with scientific hermeneutics of Islam?
f) how the actual position and human relationships (the interpreter) with the sacred text?
g) Bagamaina actual relationship between text and context was built to give birth to a contextual understanding?
Activities will be held on:
Time: July 19, 2004
Venue: Star Hotel, Jakarta
Speaker: Prof. Dr. Amien Abdullah, KH. Afifuddin Muhajir, Prof. Dr. Nasaruddin Umar, Ulil Abshar Abdalla
Moderator: Zuhairi Misrawi

C. Closing
Thus TOR is submitted to provide an explanation of the pre-conference activities. Other things we will explain later. For all the attention we extend our thanks.

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.

"All The NU-Men"

"All The NU-Men"
By Emmanuel Subangun
COMPLETE had couples who intend to lead the country. Mate-paired according to taste and delicious eye. All fixed by the party, but the person in question said there is a similar-Soekarno-Hatta, there is a similar duumvirate.
But, as far as far the eye could see, NU faces who will appear: Solahuddin, Hasyim Muzadi, Jusuf Kalla, Hamzah Haz, especially Gus Dur.
FINITE now, people deserve to ask: What's NU? Organization? Institution? Foundation? Joiner? Sect? Apparently, as noted poet and teacher of A Mustofa Bisri (Kompas, 12/5/2004), NU is a modern organization and traditional content. "Distance" the world's second well has not been solved! Jama has been born since the Islamic world is in the archipelago, and the new jam'iyah born in 1926.
With a little corny, things like that put NU in politics, emerged as the structuralist view which always make noise in the world of the French mind, because they are sensible relationship "that mark" and "marked" not intact, the word can no longer be understood simply as in the dictionary, but always must be placed in a different frame that changes the meaning of each changing frame. Thus, there can be no communication because that happens always mistaken.
Mistaken in the Java language means one thing over time is right. Mistaken understanding of the French language name meconnnasaince, it means one is considered correct, but still wrong. Then, when taking the mistaken notion in the European sense, which appears stretch of another world.
In European history, the Catholic Church is also returning to Khittah, not practical politics. In fact, the pope always drenched with politics, meaning between words and meanings do not always fit.
It recently completed the mistaken when the distance between jama'a and jam'iyah destroyed in the Christian religious wars of the old and sealed with the birth of modern nationalism, in the middle of XVII century, plus the birth of modern philosophy of rational-called aufklaerung it.
Whereas in Indonesia, the drafters of our state basis-especially Prof. Soepomo-very keen to say, we can be modernized traditional village in a state form integralistic, which means the country of birth and the first new people to fill it.
The formulation of this country wrapped integralistic various German legal philosophy, but actually understand the great tradition that takes place in the state we are also not far from that state, commonly known as the three countries called the pearl insights dynasty (dynasty), minced (the people), and tlatah (regions). This means that since Dynasty Syailendra build the great monument in Central Java, the Majapahit collapsed on earth vanished kertaning ilang (1400 saka), forwarded to Demak, Pajang, Mataram until palihan Nagari, 1755, which divides the Mataram into Yogya and Solo. The principle is applicable, a dynasty is the absolute owner tlatah and counting. Wangsa already exists at the level of meta-history, who kept a collection of heritage, while tlatah and counting may move, coming and going!
THEN, turning into ancient history like that and go back listening figures in pairs as a candidate for president, really could not be removed tendency to see the rebirth of the ancient Javanese stratification called caturwarna.
As is known, in a coating of good old society, the Brahmin is the religion which understands the inner and intelligent people who are skilled in science. The Knights fought diligently and maneuver state, as for the Vaisya is overseeing the kitchen.
So you see, in a row that the presidential candidate who is Brahmin, Knights, and Vaisya. Try to find a sudra, such as Soekarno or Semaun in the early twentieth century!
In other words, if the presidential election is now placed in the history of our civilization-through caturwarna and three pearl-then existing NU figure now increasingly showing sheen and brilliance of our political problems are as real-real.
NU that the majority of its citizens instead favored the common people that the leaders of the state power so that history will repeat. But thanks to NU-semiotic conditions that have not completed "distance" between jama'a and jam'iyah-then the future will remain open as past it already. And the history we seem unable to move forward, but will always be dancing in the old patterns re-knitted, the more intricate and complicated.
Emmanuel Subangun Culture Social Observer.

NU CHAIRMAN ARE FILLED INITIATIVE

KH Muhammad Dahlan:
NU CHAIRMAN ARE FILLED INITIATIVE

Although known as a traditional organization, it does not mean there are no updates in NU, NU is precisely the emergence of a reform movement within the students. Organization itself is a modern phenomenon, because in it are otomatif will encourage a variety of changes, and motor movement is very notable updates in addition to KH Wahid Hasyim is Kiai Muhammad Dahlan. If Kiai Wahid allow women judges, then in the NU Kiai Dahlan pioneered the establishment of the Moslem NU Women's organizations, even with his perseverance finally able to convince Kiai Hasyim and Kiai Wahab Hasbullah Ash'ari who ultimately supported the entire Nahdliyin.

When served as Minister of Religious Affairs (1967-1971), who pioneered the Kiai Dahlan consensus among religious believers to maintain harmony among each other. He also is credited with lifting thousands of religious teachers through Teacher Examination of Religion (UGA) post-1965 events as a consequence of increasingly realized that the development of communism because of lack of teaching of religious instruction in schools. Pasuruan son also wants to initiate the implementation of Musabaqoh Tilawatil Qur'an National level, as well as pioneered the establishment of Higher Studies of the Koran or PTIQ.

However Kiai Dahlan vigorously denied the presence GUPPI organization, known as a ploy to undermine the government when the NU strength from the center to the regions. Firmness of his attitude, which makes him without charges and would be removed as minister of religion.

Origin
Muhammad Dahlan was the third son of five children, was born on June 2, 1909, to coincide with the 14th Jumada al-Ula 1327 Hijri Mandaran Rejo village, Pasuruan, East Java. The village is situated on the coast, approximately three kilometers away from the town of Pasuruan. The majority of search-eyed villagers are fishermen fishing off the coast and fish farmers, making the land which lay in the village, mainly the plots of shrimp and milkfish. Management of pond inhabitants traditionally done, simply take advantage of the ebb and flow of the river flow through the village, which empties into the Madura Strait.

On the river's small Dahlan with their peers complain proficiency swim against the current of the river, or racing to find a stone thrown into a river.

Not to mention their teens years, Dahlan has been given the responsibility to maintain some of her grandfather's ponds. Usually a month before the pond is harvested, Dahlan must often wait pond at night. At that time, thefts often occur at night on ponds that are about to be harvested.

Dahlan's mother and father named Abdul Hamid and Chamsiyah, including parents who are very disciplined in instilling awareness in order to obey the son-daughter run the religious teachings. Five brothers results from wedding couples and Chamsiyah Abdul Hamid, two of them men, namely Muhammad Hashim as the oldest son and Muhammad Dahlan as the third son.

In addition yag guidance and directives received from his parents, the basics of education that would later color the complexion personality benyak Dahlan Siwalan Bannerman got from boarding school in Sidoarjo and Cane Ireng Pesantren in Jombang. In both of these boarding schools he also met with major figures such as KH NU. A. KH Wahid Hasyim and. Masykur. He took advantage of some of her childhood and teenage years to his religious knowledge and practice through social learning. So while still in their teens, Dahlan had been educated in Mecca, Saudi Arabia. Together with his eldest brother, he diligently followed the study groups as previous scholars who mengukti waging around the yard Mecca Masjid Al-Harram. In the holy city, he studied various religious sciences, and to know the outside world in general who later became the stock in building their country especially when doing business in the NU.

NU forming Bangil
Dahlan appearance in the ring movement began in 1930. He was the figure who pioneered the establishment of branch organizations Bangil NU, and become its chairman. Five years later he was elected chairman of the NU branch of Pasuruan. Thanks to the leadership and integrity of personality he has, in the year 1936 he is believed to be the Consul sedah NU Region (region) which is located in East Java, Pasuruan.

Dahlan shown leadership style shows that he is a resilient and adept orgnisator arguing, so that it can convince the other person. One example that shows it proved when he attended the congress at XIII NU Menes, Banten, on 11-16 June 1938. At that time, one way in which branch of NU in the course of collecting funds for the benefit of the organization is to distribute electricity to a few charitable individuals, both NU and sympathizers.

In a council (meeting) IV congress of NU in Menes, Dahlan as the Consul of East Java Regional NU filed the proposal that the branches that carry electricity to the other branch's appropriation also includes the person as a courier who brought these lis, and went straight to the people who about to be asked dermanya. For Dahlan, the proposal is necessary because many branches he proposed that send lis dermanya without sufficient information. On the other hand, among the branches that receive a lot of the time edging is busy with other jobs that are not less important. Gunn And if most of the lis-lis may not be well cared for.

Dahlan proposals for this, assuming some branches refused if the proposal was implemented, would narrow the space for the branch. No less than KH. Zainul Arifin (NU leaders who had served as the Deputy Prime Minister), a leader of the trial at that time said that if the proposal is accepted if the congress, then worry about the nature of mutual help among the one with the other branches will be broken and missing. But Dahlan still try to defend his opinion. With the various arguments put forward, he insisted that his proposal be accepted. When done voting, proved that Dahlan was successful in convincing Congress participants.

Thrusters establishment NU
History records that the NU congress in 1938 Menes was a forum that has a special meaning for the process of organizational formation NU catalysis. Since its inception in 1926, NU is the only organization whose members are mere men. NU ulama at that time still believes that his time has not been active in women's organizations. The notion that a woman is enough space at home is still strong inherent in general NU at the time. It continues until there are enough warm polarization of opinion on whether the woman involved in the organization.

In the congress, for the first time a Muslimat NU appeared on the podium, talking about the need for NU women get equal rights with men in receiving religious education through the organization of NU. Verslag XIII NU congress notes: "On Wednesday DDO: June 15 '38 strike approximately 3 out dhohor has dilangsoengkan openbare vergadering (from Congress) for Kaoem mother, ...

About the Kaoem mother and father who holds the Kaoem leaders and government representatives is a separate one with the other with a linen border. "

Since the NU congress in Menes, women have been officially accepted into the NU although the nature of membership just as a listener and follower, without occupying the chair allowed stewardship. Things like that continued until Congress NU XV in Surabaya in 1940.

The congress took place fairly fierce discussion about the proposed Moslem who want to become part of its own, has its own stewardship in the body of NU. Dahlan including the parties are determined to fight to the proposal unacceptable congress participants. So sharpness of the pros and cons regarding acceptance of this proposal, so that the congress agreed to submit the case to the PB advisory to be decided.

The day before the congress was closed, a deal involving yet another Muslimat gained acceptance. Dahlanlah who are working hard to make such a declaration of acceptance to be signed Hadlratus Moslem Sheikh KH. Ash'ari and KH Hasyim. A. Wahab Hasbullah. Given a piece of paper as a sign of approval of NU's two major figures, the admissions process can go smoothly.

With A. Aziz Dijar, Dahlan reason, are fully involved in preparing the special rules that became the forerunner to the Articles of Association and Bylaws of NU in the future.

Simultaneously with the closing day of the congress XVI NU, NU organization was formally constituted, precisely dated March 29, 1946 / 26 Rabi-End 1365. As a chairman chosen origin Pasuruan Chadidjah Dahlan, the wife of Dahlan. He is one of NU's women in the neighborhood for two years. In October 1948, Rahmatullah Chadidjah Dahlan to die and leave my beloved husband preceded Muslimat, where he was fighting for the dignity of his people in the NU environment.

Betrothed to Aisha
Indonesian Islamic Youth Movement (GPII), a political youth organization in the field below Masyumi, the fourth congress held on 20-22 March 1950 in Semarang. One of the participants named Aisha, Padang Pariaman girl who was then serving as chairman of GPII-Princess of West Sumatra. After attending the congress, Aisha and some friends took shelter in Jakarta, since hearing the news that the Ministry of Religious Affairs was in need of new employees. Through H. Aboebakar (Ministry of Religious Affairs staff) got the information that Ministers of Religion KH. A. Wahid Hasyim require additional staff will be stationed at the secretariat.

For Ayesha, working in the Ministry of Religious Affairs is very interesting heart. In addition to the many friends who had previously worked there, he also hoped to live in big cities, will add his experience involved in the organization, serving the interests of the wider community.

Since becoming a staff secretariat KH. A. Wahid Hasyim, not infrequently Ayesha follow meetings held in Jakarta, NU. Organizational interests and passion as if to get the container supply and increasing, when KH. A. Wahab Hasbullah willing to offer him to be actively involved in NU. Is KH. A. Wahab Hasbullah also that after observing and assessing appropriateness of personality Ayesha, dared to set her up with Dahlan.

In the eyes of Aisha, the honesty that comes from Dahlan has exude personality in her own admiration. Which though it looks simple, always dapper in a suit and cap he wore pentalon are always skewed to the left. The look on his face that exudes brightness, adding to her physical presence as if the figure is much younger than actual age. And thanks to the "persistence" KH. A. Wahab Hasbullah in bringing two hearts belong to Aisha and Dahlan, bersandinglah both at the wedding in early 1951.

Elected Chairman
Gait Dahlan on the national stage began in 1941 by becoming a member of the Council of the Islamic Assembly of A'la Indonesia (MIAI) located in Surabaya. In the year 1945 when Masyumi founded, he became a member of Party Leadership Council until 1952, when NU broke away from Masyumi. Dahlan was also briefly a member of the Central Indonesian National Committee in Yogyakarta in 1946.

In XX NU congress in Surabaya in 1954, he was elected as Chairman of the NU Tanfidziah. Through the party he leads, he also sits as a member of the constituency until 1959. A year later, the Council of People's Representatives-Mutual Cooperation was formed and Dahlan was appointed a member. But the appointment was rejected by reason of formation of these institutions do not give opportunity to the opposition.

Through a presidential decree number 171/1967, issued on October 11, 1967, Dahlan was trusted to assume office as Minister of Religious Affairs in the Cabinet tahin I until 1971. After becoming a minister, he sat as a member of the Supreme Advisory Council until his death.
When he began serving as Minister of Religious Affairs, inter-religious harmony is not so good condition. Dissolution of the PKI by the government declared the party illegal, and the arrest of his followers, more or less has caused many people increasingly diligent in visiting the houses of worship, solely in order not to be accused as members of the PKI. Such circumstances encourage their respective religious (Islamic and Christian groups) more incentive to do the activities of religious propaganda.

Relations between adherents of a religion is turned into a tension, when the group is an attractive one to spread his religion to another group. The tension was not uncommon to continue to be incidents of physical violence. In Ujungpandang, a church destroyed by the Islamic people as a result of a Christian leader in the city who insulted the Prophet Muhammad.

In Aceh, a newly built church was not allowed to be opened by the local government, because the people of Aceh are not memperkenankannya. This case in Aceh had raised Protestant and Catholic Christian faction in the DPR-GR forum, so that gave birth to what are known as "interpellation Simorangkir" on June 7, 1967. The government answered interpellation (then conveyed by KH. Saifuddin Zuhri as Minister of Religion) and acceptable. In Jakarta, Bukittinggi, Central Java, East Java, Manado, Flores, going efforts of the church demolished by the local community.
In this atmosphere, Dahlan as Minister of Religious Affairs took the initiative Interfaith Council held on 30 November 1967, aims to find a way out so that the events of inter-religious intolerance was not repeated, so that harmony among religious believers can be built well. The Council was among others attended by DR. T. B. Simatupang, Ben Mang Reng Say, Mr. A. M. Tambunan faction representing the Christian and KH. Masykur, M. Natsir, DR. H.M. Rasyidi representing Islamic groups.

Minister of Religious KH. M. Dahlan yang memimpn the meeting points of mind proposed plan approval, which essentially is that the religious propaganda is not done with the aim of increasing the number of adherents of each religion, but held to deepen the understanding and practice of religion respectively. The spread of religion should not be done on a community that has a clear majority has adopted a particular religion, but done in regions whose inhabitants have not embraced a religion.

The approval of the plan, either group of Islamic and Hindu Balinese groups can accept. But the reason that Jesus Christ has commanded that propagate Christianity throughout the world, the Christian faction refused rangcangan such consent, it still can not agree with the Christian party.

Legal Problems debate
In the scientific field, Dahlan was seen prominently in the jurisprudence of disciplines is supported by a collection of books that were owned, most of which are the books of fiqh. That causes Dahlan very moderate in view of differences of opinion occurred among the schools of the priests. He appears to be rigid with certain schools of opinion in determining whether a legal opinion so far was judged quite argumentative.

In 1969, the Minister of Religious Affairs Dahlan got an invitation MIC Muslims scientific meeting in Kuala Lumpur, Malaysia, to discuss about see the moon (to determine when the beginning of the fasting month, Idul Fitri and Idul Adha) and beverages are forbidden. Dahlan and asked his staff, Prof. KH. Ibrahim Hosen (then as Head of Public Relations and Foreign Relations Ministry of Religious Affairs). In the paper it was stated that the legal drinking beer is khilafiyah, ie there is a difference of opinion among priests in establishing schools of law-haram halalnya. Described in these, the usual conclusion drawn from schools of opinion about the priests were forbidden drink that wine, that is made from the juice of grapes that have a hard and stimulating properties, the legal drinking them is haram, whether intoxicating or not, drink a lot or a little.

The muskir (known by the term nabidz) are liquor made from grape juice in addition, has a strong and stimulating properties, the legal drinking them is haram if it reached heady levels. The whole school of scholars priests would agree those two things. Differences of opinion arise when determining the legal drinking at levels that do not nabidz intoxicating (not to get drunk).

On this last issue, Imam Malik believes the ruling a major sin, shall be subject to peminumnya Had (the law of the whip), and his testimony is rejected. According to Imam Shafi'i and Maliki among some argue that the ruling little sins. Had Peminumnya and bears no testimony received. The Imam Abu Hanifa declared innocent. Some Hanafi scholars believe may drink a little and that is not intoxicating, when it was for the purpose of adding strength in jihad and other sebagainnya, not for Spree - Spree. Given the beer is made from grape juice in addition to, and should therefore he entered nabidz category, then the law does not drink at levels that are khilafiyah intoxicating.

Kiai Dahlan received a completely over the paper and be accountable on behalf of himself as a Minister of Religion. According to him, reviews proposed in this paper is based on the opinions of the scholars in the book - the book of fiqh.

In his capacity as Minister of Religious Affairs, together with Prof. Dahlan. KH. Ibrahim Hosen is the initiator of the first implementation of Musabaqah Tilawatil Quran (MTQ) National Level for the first time held in Ujungpandang. Both also shared - the same KH. Zaini Miftah, KH. Ali Masyhar and Prof. DR. H.A. Mukti Ali on January 23, 1970 forming Ulumuddin Ihya Foundation, which a year later pioneered the establishment of Higher Education Al-Quran Sciences (PTIQ), a college that specifically teaches the art of reading and memorizing the Qur'an and study the sciences that in it.

Treating toothache
A young man's 30-year-old was sitting diligently reviewing a number of books in Arabic after Taraweeh prayers during Ramadan in 1939. Heavy rain since leaving maghrib had enough cold air, which exhaled a light breeze in the middle of the night at around 22:00.

- Then a voice greeting accompanied by a knock on the door a sign of a guest. After returned the greeting, the young man invites his guest into the house. While to remember who the new guest was first seen, the young man watched the guest figure physique. After introducing myself, know now that his guest host, a sister of his friend when he started his education at boarding school Siwalan Panji - Sidoarjo. The guest told of his arrival meant that since three days ago he suffered from toothache, and since it's off the maghrib had become increasingly likely. On the advice of his sister, he intended to ask host's willingness to heal the sick tooth.
With pleasure sahibul stanza expressed willingness to meet his guest request. He then went into his room and was soon out, carrying a tool with a nail bat. From his room, he walked toward the kitchen, take a glass of water from the jars are available there. Walking over to the guest who sat in the front room. The host explained that he would try to eliminate tooth pain suffered by the guest. Essentially affirmed God the Penciptalah can cure a disease, is it only as an intermediary who will seek and ask HER keridlaan alleviate the pain suffered.

After throwing his body into the chair in front of his guests, youth Dachlan recite a few sentences of prayer that has been memorized by rote. After praying, he then lets his guests drank a glass of water that had been brought. Then he took a nail ... ... .. and repeatedly rubbed into the nail shaft bottom cheeks guest. Having felt enough, the young man into one of the existing wood pole in his house, then memakukannya up stuck there.

The next day, the guests returned to the house while the young man and never stop - cease to thank you for helping the host, he reported that since the incident last night, his teeth do not feel sick anymore. This is a particularity of a scholar in addition to providing legal fatwas, scientific explanation is also required to provide treatment and if necessary have the supernatural ability to deal with criminals.

NU figures from the MIC Dahlan Pasuruan East Java that has the attitude of precision and accuracy in many respects. Among NU, there are at least three major characters are named Dahlan, who had been instrumental in contributing energy and ideas in building and developing the organization and the nation NU especially Indonesia in general.

Dahlan is the first KH. Ahmad Dahlan from Kebon Dalem, Surabaya. He is Vice-Rois figure who became the first NU Akbar Sheikh KH accompany Hadratus. Hashim Ash'ari. The second is the KH Dahlan. Dahlan bin Abdul Qahar from Kertosono. These figures in addition to having the depth of religious knowledge, also controls a broad general knowledge and is fluent in Dutch. In the early 20th century, among all NU leaders in those days, only KH. Kertosono and KH Dahlan. Muhammad Ilyas who had attended the HIS and menamatkannya. The third is the KH Dahlan. Muhammad Dahlan that some versions of his life you are now reading this right now.

Kiai Dahlan habit that never left since settled in Pasuruan to move to Jakarta was reading the Book of Dalail Khairat after Fajr prayer until the Dhuha or after the maghrib prayers until Isha Prayers, unless there are guests or other events.

On February 1, 1977, finished reading the book that it is always fro, KH. Muhammad Dahlan to Rahmatullah perished forever. Almaghfurullah leave H. Aisyah Dahlan, his beloved wife and Dr. Aida Sofiati, Hafidz Dahlan SE, Ir. Diah Fauziah, Ir. Hamdan Purnama MBA, is the son of his fourth daughter whom he loved. His remains were interred at the Heroes Cemetery Kalibata, a form of government recognition for its services - services in the participating developing nations Indonesia.

(HA BAIDHOWI ADNAN senior journalist / WK. CHAIRPERSON LTN NU)

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)

ASWAJA AND NU

ASWAJA AND NU

Preliminary
Understanding Nahdlatul 'Ulama (NU) as jam'iyah Diniyah accurately, not enough just by looking at the formal Sudy since she was born, since long before the NU was born in bntuk jam'iah (organization), he first is already present in the form of JAMA' ah (community) is bound strongly by religious social activities with certain characteristics. Birth jami'yah NU mewadahai something essentially similar existing goods, or in other words, the birth of NU as a religious organization is a formal assertion of an informal mechanism of the scholars' (followers of ideology bermazhab) who was and walked away before.
Such assumptions are based on historical events gathering the ulama'terkemuka 1) on January 31, 1926 in Kampung Surabaya Kertopaten. The meeting aims to discuss and in addition appoint committee delegation hijaz2) (delegates who would be sent to deliver a message to King Abdul Aziz Ibn Sa'ud in Saudi Arabia), also spontaneously to answer the question: who is entitled to send delegates?, What organizations which acts as a giver of the mandate of the delegation?
The answer that emerged when it was an agreement to form an agreement to. Membenuk a jam'iyah organsasi which will become a place for unity and struggle of the scholars at that time there was a debate about a suitable name for the new jam'iyah, ramun ahirnya agreed name "NAHDLATUL'ULAMA" yangberati kebagkitan scholars.
Dpihnya name based on the KH Mas usualan Alwi bin Abul Aziz with the argument that the clergy is not new mulaiatau rose, but the resurrection is the resurrection of old and even had to move far sebelu there were signs will trbentuknya Hijaz own committee. Only revival or movement of 'ulama kalaitu did not neatly organized. On that basis, KH Mas Alwi jam'iyah scholars suggested that it was given the name 'Nahdlatul' ulama 'to perform the unison of the scholars in nytang suatugerakan jointly organized "proposal was accepted by acclamation the stretcher so that the day's date 16 Rajab 1344h. 31 January 1926 coincided with the birth designated as NU.

1.yang in mean is, 'the scholars who at that time had strong influence in national and local.mereka gathered at the house of a wahap hazbulloh kh KH Hasyim as'arie them - handsome, kh Bisri syamsurie - handsome, kh Asnawi - holy , Pasuruan nawawie kh, kh mercy semarang, infallible-Lasem kh, kh-nahrawie

NU HISTORY
Both mental backwardness, as well as the Indonesian economy suffered as a result of colonialism as well as due to the confines of tradition, has arouse the consciousness of the educated to fight for the dignity of this nation, through education and organization of the road. The movement that emerged in 1908 is known as the National Awakening. Continue to spread the spirit of resurrection is everywhere-once aware of the suffering of indigenous people and catch up with other nations, as the answer, there arose various educational organizations and liberation.
Among boarding schools that have been determined against colonialism, responded by forming the National Revival movement organizations, such as Nahdlatut Wathan (Rise of the Homeland) was founded in 1916, followed in 1918 Taswirul Afkar or also known as Fikri Nahdlatul (Awakening Mind), as a vehicle of social and political education religious and the students. From there then established Nahdlatut Tujjar, (the movement of the sudagar) union was used as a basis for improving the people's economy. With the Nahdlatul Tujjar, then Taswirul Afkar, in addition to appearing as a study kemompok also become the institution is growing very rapidly and has branches in several cities.
When King Ibn Saud wanted to apply a single principle that Wahabi sect in Mecca, and to destroy all relics of pre-Islamic and Islamic history, which during many diziarahi because it was considered heresy. The idea of the Wahhabi gets a warm welcome from the modernists in Indonesia, well below the Muhammadiyah Chairman Ahmad Dahlan and PSII in the leadership of HOS Tjokroaminoto bahwah. Conversely among boarding schools who had been defending diversity, reject pembatasa bermazhab and the destruction of civilization heritage.
With a different attitude among boarding schools were excluded from Congressman Al Islam in Yogyakarta in 1925, resulting in the boarding schools are also not involved as a delegate in Mu'tamar 'Alam Islami (Islamic Congress International) in Mecca that will legitimize the decision.
Driven by a persistent interest bermazhab freedom to create and care about preserving the legacy of civilization, the Islamic community was forced to make their own delegation which was named with the Hijaz Committee, chaired by KH Wahab Hasbullah. At the urging of the boarding schools that collected in the Hejaz Committee, and challenges from all corners of the world's Muslims, then the King Ibn Saud was the idea. The results to date in Mecca encyclopedia conducted worship in accordance with their respective school's international role among the first boarding school, a successful fight for freedom bermazhab and managed to rescue the legacy of history and civilization that is very valuable.
Departure committees and various organizations that are embryonic and ad hoc, then after that will be needed to establish an organization that includes more and more systematically, to anticipate the times. So, after coordination with various scholars, finally emerged agreement to form an organization called Nahdlatul Ulama (Awakening of Ulama) on 16 Rajab 1344 AH (January 13, 1926). The organization is led by KH Hasyim as a Rais Akbar Ash'ari.
To affirm this orgasnisai basic OH, KH Hasyim Ash'ari formulated the Book of Rights Qanun (basic principles), then the book also formulates I'tiqad Ahlussunnah Wal Jamaat. Both books are then embodied in Khittah NU, which serve as a basis and reference NU members in thinking and acting in the field of social, religious and political.

RELIGIOUS ideology
NU Ahlussunah waljama'ah embracing ideology, a mindset that takes a middle course between extremes aqli (rationalist) with the ekstem naqli (scripturalist). Because it was a source of ideas for NU not only the Qur'an, Sunnah, but also use the mind's ability coupled with empirical reality. How to think like that are referred from earlier thinkers such as Abu Hasan al-Ash'ari and Abu Mansur Al-Maturidi in the field of theology, then in the field of four schools of jurisprudence followed the Hanafi, Maliki, Shafi'i, and Hanbali. While in the field of Sufism, to develop methods of Al-Ghazali and Junaid al-Baghdadi, who integrate between Sufism with the Shari'a.
Kekhittah ideas back in 1985, is an important momentum to reinterpret doctrine wal ahlussunnah pilgrims, as well as redefine the methods of thinking, both in the field of jurisprudence as well as social. And redefined its relationship with the state of NU. The movement succeeded in re-thinking and arouse the social dynamics within NU.

COMMUNITY ATTITUDES
From an understanding of the principles ahlussunnah wal pilgrims, both in the field of theology, jurisprudence and Sufism, and the empirical experience of the Indonesian nation, then NU kemasyarakatannya formulated as the following attitude:
1Tawassuth, namely moderation is grounded in the principles of justice and trying to avoid any kind of attitude tatharuf (extreme), both in the field of religion and politics, because that attitude leads to the hardness and disintegration.
2Tasamuh, namely a cored siakap tolerant appreciation of differences, cultural identity and plurality. Because only with the attitude that Tasamuh mutual trust and solidarity could be enforced, and this core merpakan s life.
3Tawazun, always trying to create a balance between fellow human beings relationship with Allah, between reason and revelation, and between, individual and collectivity. With this attitude of harmony dlam tawazun both thoughts and actions of life can be realized.

BASE SUPPORT
The number of the NU, which is the supporting base is estimated to reach over 40 million people with diverse professions, most of them are ordinary people, both in cities and villages. They have a high kohesifitas because social economy has the same problem, except that they are also very animating doctrine wal ahlususunnah pilgrims. On; Generally, they have strong enough ties with the Islamic world which is a central public education and cultural preservation of NU.
Basisi NU supporters are experiencing a shift, in line with the development and progress of industrialization, the NU residents in the village many who migrate to cities to enter the industrial sector. So if all this time NU stronger base of farmers in the rural sector, so as laborers in the urban sector, is also quite dominant. Similarly, the open educational system, intellectual basisi in NU also increasingly widespread, along with rapid social mobility that occurred over the years.

DYNAMICS
Prisnsip basic principles proclaimed in NU has been translated into concrete behavior. NU so many take the vanguard in the history of Indonesian people is to show that this organization is dynamically alive and responsive to the times, NU achievements include:
1Menghidupkan back pribumization Islamic movement, sebagimana Walisongo and bequeathed by his predecessor.
2Mempelopori bermazhab freedom struggle in Mecca, which Muslims worldwide can run religion in accordance with their respective schools.
3Mempelopori establishment MIAI (Islamic Majlis A'la Indonesia) in 1937, which later joined to fight the demands of Indonesia berparlemen.
4Memobilisasi physical resistance against the imperialist powers through a Resolution of Jihad that was issued on October 22, 1945
5Berubah into a political party, which succeeded in the election in 1955 ranks third in votes received nationally.
6Memprakarsai Islam Asian-African Conference (KIAA) in 1965 which was attended by representatives from 37 countries.
7Memperlopori cultural Islamic movement and the strengthening of civil society in Indonesia during the decade of the 90s.

BUSINESS ORGANIZATION and OBJECTIVES
Destination Organization
Upholding the teachings of Islam according to the ideology Ahlussunnah waljama'ah in the midst of public life, in the Unitary State of Republic of Indonesia.
Business Organizations
In the field of religion, carry out propaganda Islamiyah and increase the sense of brotherhood which is based on the spirit of unity in difference.
In education, provide education in accordance with Islamic values, to form the Muslim devout, virtuous, knowledgeable.
In the field of social culture, working people welfare.