NU ulema or resurrection is not merely a container that formal organizational. More than that NU since its inception on January 13, 1926 is the cultural umbrella of Islamic clerics in Indonesia, especially Java-based boarding school. As the name implies, namely the rise of the clergy, through the NU is led by several scholars KH Hasyim As'ari affirmed its commitment to build a civilization of people who dilambari with wal jama'a ahlusunnah ideology. Beginning and the real business of NU ulama is fighting for people to gain independence from the colonial, as well as build a base of tradition "pribumization Islam" in Indonesia.
So NU developed until now and go down in history has a big hand in shaping Indonesian and Keindonesiaan. As an organization that later evolved in most large, NU terms with the dynamics of history that probably never imagined by its founders. Various body of interest had emerged NU, NU between factions who wish to remain a religious social organizations and the desire to make the NU as a political organization.
Since the beginning, some scholars NU excitement of setting foot in the political world began to appear. Since Indonesia's independence was declared and people are starting to build a political base through the base of the party, politically NU Masyumi integrate themselves with a political umbrella. But not before long, NU came out of Masyumi, then stand as a separate party. That's politics, which is very prone to conflicts if the distribution of power is not evenly cakes.
NU trip as political parties continue, and in 1955 became one of the contestants election. Through elections, the Party NU was ranked third in his voice after the acquisition of PNI and Masyumi. With the support of nationally-based 7 million votes, of which 50 percent is obtained from East Java.
After nearly ten years portray themselves as political parties, the idea to restore the NU as an organization kemasyarakatn socialism never resonate in NU Congress in Solo in 1962. And continuous scrolling issue in every subsequent NU Congress, namely in 1967 in Bandung and Surabaya in 1971.
In Surabaya, NU Congress in 1971 was developing two models of thinking about the position of NU's political world. First Thought eager to return as jam'iyah NU and NU gave to the politicians to form a new container as a substitute political party NU. Second, forming a kind of political bureau in jam'yah NU. This bureau is in charge solely NUyang formal structure for political affairs. But because of how strong the politicians within the NU, the idea of pulling NU political scene soon disappear.
Later on in Semarang NU Congress in 1979 appears to lead NU movement towards a transition to step out of the political frame. Though not entirely out of the political frame, at least at this conference, the undercurrent that demands more and NU came out strong from the PPP. Attraction between the political faction and faction politics continue to fiercely non-ongoing. Those people who had become NU NU politicians do all it can to maintain the political position of NU. They argued that the changes made by the NU should not withdraw from the political realm (PPP), for NU's own early birth is actually a political stance. Unlike the 1971 election year, in this 1977 election year NU no longer be a separate party. New Order government under pressure to create a fusion of party policy, then NU together with other Islamic parties merged into one container, hereinafter known as the United Development Party (PPP).
Although already fused into the PPP, NU Congress in Semarang is still the same political stance, Congress still culminate in the attitude to maintain the political position of the NU, which is placing itself as a proponent of PPP. This position is similar to the initial position of NU's early political world who joined the Masyumi. D internal political fights PPP continues to roll that forced NU to reconsider within the PPP.
NU gold gained momentum only in 1983 at Muktamrnya in Situbondo. While driven by youth who are outside structures such as Dr. Fahmi Saifuddin, Omar Basalim, Tolcah Hasan, coupled with Gus Dur, who was there in the ranks of depoliticization NU NU push agendas. Eventually the pressure that was greeted with the sweet by the charismatic cleric to mengubar NU orientation point which was originally a political struggle into the socio-religious struggle. This position is ticking until this day, at least at the formal level still seem so, but the political atrakasi in the field often show NU still fond of playing politics. This is shown by the attitude of the NU elite attitudes today.
Raced in Medan Politics
After the fall of the New Order ruler, and the climate of widespread democratization of political life, then menjamurlah political parties in Indonesia's political system. Looking at the political life of noisy uproar, NU ulama ulama did not want to miss. On the basis for articulating the political interests jam'iyah, then among the Kyai Kyai NU birth to the National Awakening Party (PKB) on July 23, 1998. Steps to form this party as a scholar's commitment to keep NU from vehicles to power, as affirmed in Khittah NU 1926.
However, in line with evolving political dynamics of the relationship between NU and PKB, especially at the central level experience 'political tension'. KH Hasyim Muzadi peak as the Chairman stated that NU NU Tanfidyah neutral and put the same degree of relationship with all political parties. On this configuration, the Chief Executive NU, KH Masdar Farid Mas'udi illustrates that when NU out of the PPP as stipulated in Situbondo NU Congress in 1983 PPP felt digembosi. And while NU states put the same political relations with all political parties at the end of this final, PKB feel abandoned by the NU, the last at the time of his Khittah NU asserted again when the political elites involved NU bearing supports, including KH Hasyim Muzadi, who became Chairman of NU Tanfidyah run for vice in the election in 2004, concerned feel digembosi by NU.
Debate and commentary about Khittah-even then the conditions became the arena of conversation with a polemic, and political interest. People of the NU leader who threw himself in political contestation in elections in 2004 to fight over a cake of power states that NU remain neutral and not political. While NU personal personal (read; Kyai Kyai NU), which because of their social interactions self-nominate or be nominated to be a political leader, the NU has no authority whatsoever. While NU-organizationally formally remained politically neutral as set out in Qarar, namely Syuri'ah Council decision which requires the board NU NU banned from all levels to take advantage of NU's inventory or facilities are involved or if standing for election in 2004. Even more important, personally concerned are obliged to leave the ranks of management of the NU. Sentences that reason, often distatemenkan by KH Hasyim Muzadi to underlie pencawapresannya step in on election 2004.
But the fact of the field showed some inconsistencies by the board of NU itself, especially at the level of Provincial, City, County, and District. At least in the findings ngaji team culture, in Ponorogo and Sidoarjo, the board NU NU utilize facilities such as offices, and local NU call for a meeting of political meetings terkaitkan pensuksesan KH Hasyim Muzadi on the 2004 presidential election. More than that, lots and cottages Kyai NU boarding school who became a political machine.
Kyai and several huts pesantrenpun race against time to build support for political candidates, both the pivot on Wiranto, Megawati, SBY, as well as Hamzah in the first round of presidential elections last July. We will face a second round of presidential elections next 20 September, the boarding school and began to close ranks kyai. On the basis of the interests of NU, the KH Hasyim Muzadi, together with the success of the team average and among the Kyai NU pesantren. Various fatwa kyai skated to legitimize political steps the candidate it supports. Boarding Schools In Lirboyo, Kediri known couples keen to support the Mega-Hasyim consolidate cabin network with students and alumni unite to support the nominees. Even Kiai Idris Marzuki, from Lirboyo, Kediri states among students and alumni who do not support the Lirboyo Cottage Mega-Hasyim pairing in the 'fatwa' apostasy from Lirboyo.
The same thing occurred in Pasuruan, when some of Kyai facilitated by KH Mas Subadar held a meeting to support the pair Wiranto-Sholah. From that meeting, KH Abdullah Faqih from Tuban Langitan Ponpes stated that selecting a woman president is unlawful. Of course this statement is intended to become one of the Mega-Sholah Wiranto competitors.
Proliferation, Kyai Kyai-influential political plunge in support support also began to be imitated by gus-gus (read: young Kyai Kyai). Once organized and facilitated by the KH and KH Siradj Aqiel Said Nur Iskandar SQ (both successful Mega-Hasyim team), Institute of Gus Gus Malang Raya a meeting and expressed his support for Megawati-Hasyim pairing in this 2004 presidential election.
As if not to be outdone by other Kyai Kyai NU, KH Alawy Muhammad, from Sampang, Madura, who since the beginning of a 'political kyai PPP' is also raising its influence to support pair-Agum Hamsyah.
In the context of the fight Kyai racing and boarding school, KH Hasyim Muzadi who is also General Chairman (non-active) are also candidates Tanfidyah NU vice president of the PDIP peraup may be said to be the most widely supported. Of course this is not valid parallel at the level of the people (Voters). This can be seen from so many Kyai and Gus mainly structural Supervisory NU began and the area that became central to a successful team from Malang Kyai this.
Seeing this situation, KH Achmad Hadi, the caretaker of Pondok Pesantren Al Hikmah, Mlaten, Tulung Supreme initiating and organizing dozens of Kyai in Tulung Court to reject the politicization of the NU and NU's affirmation of the struggle for a commitment to faithful service. Excitement of a young kyai Tulung Agung to keep NU from the political desire of the management is reflected in his words. "NU had to stand upright without contaminated with the interests of political interests. When NU was likened to a big tent to shelter all the people, the NU should be neutral from partisan interests. Currently all positions NU dilemma, normatively wants to neutral from politics, but elite plunged the NU elite in political activities. I have little sympathy as he likes and he (the elite of the elite NU) who make decisions like Qarar, but they do not feel bound by that decision. This is not only deceivingly only. I appreciate the personal rights, but if ya have to make decisions must be consistent. If now the elite elite dodge by claiming that they did not carry the NU in the political world, then what does it mean if no one person NU NU. It is said that the organization must have a structure, seals, signage, and people person. Now, if those people are now playing politics NU, NU's what neutrality means, "says the critic who posted Gus Hadi (Hadi Ahmad KH nickname) to the behavior of the managers who berobsesi NU gained power.
NU politicization trend and boarding school recently made kyai elderly, who are also carers Roudlatul Ulum boarding school, KH Omar Khatib spoke. We met at his residence ngaji culture, Rois PCNU Jember advisory stating that today a lot of stupid people who styled cleric. "This kind of Ulama misleading people", he added. More gambling, Ra Khatib, so people familiar call Jember explained that because of orientation and political choices kyai colorful, so he did not have to hope there is a sharp dispute among the Kyai first parishioners. He is hoping that people can refer to and study at the Kyai Kyai a reliable and istiqomah in defending the people.
"Nyareh bhender Keayeh se" (Look for the Bener kyai), Ra messages Maduranya Khatib in a thick dialect. He was hoping to not take advantage of Kyai Kyai NU NU as a political vehicle. Given so much politics involved kyai bearing support in this 2004 election, then this charismatic kyai give consideration that if people bewildered by fatwas kyai politics, then people are allowed to choose not to use an alias to vote the white group.
Analysis as well as criticism of the use of NU as a boarding school and make political capital KH. Tolcah Hasan who is also as Rois Syuri'ah NU spoke. Former Minister of Religious Affairs during Gus Dur was stated "If you want to enter the political movement of his power not to NU used for the sake of gaining some power. But I wrote in my second book about Ahlussunnah in the perception of NU. NU may be too long in political life, so that the political sensitivity of the NU was too high. But in other ways when asked to talk about education, people's economy, other issues are not as strong when talking about politics. Well it was one of NU too long to deal with politics, politics has two offers faster to achieve, so there is interest in a faster and easier to achieve. "
So what makes the excitement of some kyai world of practical politics is so high? According to Kyai Kyai who are actively involved in supporting political support such as KH Idris Marzuki (FC), and KH Muchid Muzadi (Jember) states that his actions as a step to fight for the interests of the NU. Even by KH Hasyim Muzadi himself in an interview in GNTV mention the election in 2004 it was time NU has his own candidate who will fight for the interests of NU. To be the voice that NU did not amount to tens of millions of dititili (was taken) from here and there, while they do not have any contribution as well.
But some kyai who did not throw themselves in the political world like KH Achmad-Hadi (Tulung Great), KH Makrus (Ngunut), KH Tolcah Hasan (Malang), and KH Mukrid Ali (Jember), KH Wasil Sarbini (Jember) has the view that by subtsansial same. They all average kyai believes that involvement in a successful team on election 2004 presidential election is due kyai still happy to be tempted by the luxuries of the world. The shortest path to getting rich quick is to go in the political world. KH. Achmad Hadi example by expressly stating "the current entry of the boarding school into a political capacity to support a gambling action taken by the kyai. If it's within the rules is no such thing fiqiah da'ful mafasit muqodamul alajabur masoleh. If after all that action too gambling, then we better prioritize safety, and seeking benefits. Political support by supporting the current kyai if successful indeed bring a certain benefit, despite that there is a downside. Right now the price was so cheap turban, was sold wholesale price kopyah. I contend that the kyai please just playing politics, but a sacred religious values remain intact and coloring his political behavior. What I worry about is if Kyai Kyai's plunge into politics which only lead to power, then the results istikharah kyai now worthless. For now it is difficult to distinguish or special istikharah goroh the kyai ".
So attractive and so fierce argument today that sarungan dikaum. Even the argument is often dilambari with various verses and hadith to justify his attitude, respectively. We may all have great respect for the attitude of the Kyai perpegangan constantly on the legal canon law at every step of his life. But who should be the question, Are we kyai step is based on obedience to the religion, or use religion to base its political step? The answer of course is very debatable, and see the context. Fatwa by Kyai difference has become a classic history, and it's part of rahmatan lil alamin. But is the current political disagreements among the Kyai has become Rohmah, mainly to Jamiyah?
What is certain today amid a wave NU fatwa bertubi insistent on NU members, mainly in East Java, the congregation seems to have his own political logic, which may vary with the kyai. Golput and the high number of presidential candidates is not the victory of either circles NU in Java (which became the basis of the NU), as well as nationally is a fact which can not be denied that jam'iyah been bored and fed up with the modification of people by the elites. Are these people part of a strategy to avoid the snares kyai fatwa? Could be tokh Pak Kyai ..
So NU developed until now and go down in history has a big hand in shaping Indonesian and Keindonesiaan. As an organization that later evolved in most large, NU terms with the dynamics of history that probably never imagined by its founders. Various body of interest had emerged NU, NU between factions who wish to remain a religious social organizations and the desire to make the NU as a political organization.
Since the beginning, some scholars NU excitement of setting foot in the political world began to appear. Since Indonesia's independence was declared and people are starting to build a political base through the base of the party, politically NU Masyumi integrate themselves with a political umbrella. But not before long, NU came out of Masyumi, then stand as a separate party. That's politics, which is very prone to conflicts if the distribution of power is not evenly cakes.
NU trip as political parties continue, and in 1955 became one of the contestants election. Through elections, the Party NU was ranked third in his voice after the acquisition of PNI and Masyumi. With the support of nationally-based 7 million votes, of which 50 percent is obtained from East Java.
After nearly ten years portray themselves as political parties, the idea to restore the NU as an organization kemasyarakatn socialism never resonate in NU Congress in Solo in 1962. And continuous scrolling issue in every subsequent NU Congress, namely in 1967 in Bandung and Surabaya in 1971.
In Surabaya, NU Congress in 1971 was developing two models of thinking about the position of NU's political world. First Thought eager to return as jam'iyah NU and NU gave to the politicians to form a new container as a substitute political party NU. Second, forming a kind of political bureau in jam'yah NU. This bureau is in charge solely NUyang formal structure for political affairs. But because of how strong the politicians within the NU, the idea of pulling NU political scene soon disappear.
Later on in Semarang NU Congress in 1979 appears to lead NU movement towards a transition to step out of the political frame. Though not entirely out of the political frame, at least at this conference, the undercurrent that demands more and NU came out strong from the PPP. Attraction between the political faction and faction politics continue to fiercely non-ongoing. Those people who had become NU NU politicians do all it can to maintain the political position of NU. They argued that the changes made by the NU should not withdraw from the political realm (PPP), for NU's own early birth is actually a political stance. Unlike the 1971 election year, in this 1977 election year NU no longer be a separate party. New Order government under pressure to create a fusion of party policy, then NU together with other Islamic parties merged into one container, hereinafter known as the United Development Party (PPP).
Although already fused into the PPP, NU Congress in Semarang is still the same political stance, Congress still culminate in the attitude to maintain the political position of the NU, which is placing itself as a proponent of PPP. This position is similar to the initial position of NU's early political world who joined the Masyumi. D internal political fights PPP continues to roll that forced NU to reconsider within the PPP.
NU gold gained momentum only in 1983 at Muktamrnya in Situbondo. While driven by youth who are outside structures such as Dr. Fahmi Saifuddin, Omar Basalim, Tolcah Hasan, coupled with Gus Dur, who was there in the ranks of depoliticization NU NU push agendas. Eventually the pressure that was greeted with the sweet by the charismatic cleric to mengubar NU orientation point which was originally a political struggle into the socio-religious struggle. This position is ticking until this day, at least at the formal level still seem so, but the political atrakasi in the field often show NU still fond of playing politics. This is shown by the attitude of the NU elite attitudes today.
Raced in Medan Politics
After the fall of the New Order ruler, and the climate of widespread democratization of political life, then menjamurlah political parties in Indonesia's political system. Looking at the political life of noisy uproar, NU ulama ulama did not want to miss. On the basis for articulating the political interests jam'iyah, then among the Kyai Kyai NU birth to the National Awakening Party (PKB) on July 23, 1998. Steps to form this party as a scholar's commitment to keep NU from vehicles to power, as affirmed in Khittah NU 1926.
However, in line with evolving political dynamics of the relationship between NU and PKB, especially at the central level experience 'political tension'. KH Hasyim Muzadi peak as the Chairman stated that NU NU Tanfidyah neutral and put the same degree of relationship with all political parties. On this configuration, the Chief Executive NU, KH Masdar Farid Mas'udi illustrates that when NU out of the PPP as stipulated in Situbondo NU Congress in 1983 PPP felt digembosi. And while NU states put the same political relations with all political parties at the end of this final, PKB feel abandoned by the NU, the last at the time of his Khittah NU asserted again when the political elites involved NU bearing supports, including KH Hasyim Muzadi, who became Chairman of NU Tanfidyah run for vice in the election in 2004, concerned feel digembosi by NU.
Debate and commentary about Khittah-even then the conditions became the arena of conversation with a polemic, and political interest. People of the NU leader who threw himself in political contestation in elections in 2004 to fight over a cake of power states that NU remain neutral and not political. While NU personal personal (read; Kyai Kyai NU), which because of their social interactions self-nominate or be nominated to be a political leader, the NU has no authority whatsoever. While NU-organizationally formally remained politically neutral as set out in Qarar, namely Syuri'ah Council decision which requires the board NU NU banned from all levels to take advantage of NU's inventory or facilities are involved or if standing for election in 2004. Even more important, personally concerned are obliged to leave the ranks of management of the NU. Sentences that reason, often distatemenkan by KH Hasyim Muzadi to underlie pencawapresannya step in on election 2004.
But the fact of the field showed some inconsistencies by the board of NU itself, especially at the level of Provincial, City, County, and District. At least in the findings ngaji team culture, in Ponorogo and Sidoarjo, the board NU NU utilize facilities such as offices, and local NU call for a meeting of political meetings terkaitkan pensuksesan KH Hasyim Muzadi on the 2004 presidential election. More than that, lots and cottages Kyai NU boarding school who became a political machine.
Kyai and several huts pesantrenpun race against time to build support for political candidates, both the pivot on Wiranto, Megawati, SBY, as well as Hamzah in the first round of presidential elections last July. We will face a second round of presidential elections next 20 September, the boarding school and began to close ranks kyai. On the basis of the interests of NU, the KH Hasyim Muzadi, together with the success of the team average and among the Kyai NU pesantren. Various fatwa kyai skated to legitimize political steps the candidate it supports. Boarding Schools In Lirboyo, Kediri known couples keen to support the Mega-Hasyim consolidate cabin network with students and alumni unite to support the nominees. Even Kiai Idris Marzuki, from Lirboyo, Kediri states among students and alumni who do not support the Lirboyo Cottage Mega-Hasyim pairing in the 'fatwa' apostasy from Lirboyo.
The same thing occurred in Pasuruan, when some of Kyai facilitated by KH Mas Subadar held a meeting to support the pair Wiranto-Sholah. From that meeting, KH Abdullah Faqih from Tuban Langitan Ponpes stated that selecting a woman president is unlawful. Of course this statement is intended to become one of the Mega-Sholah Wiranto competitors.
Proliferation, Kyai Kyai-influential political plunge in support support also began to be imitated by gus-gus (read: young Kyai Kyai). Once organized and facilitated by the KH and KH Siradj Aqiel Said Nur Iskandar SQ (both successful Mega-Hasyim team), Institute of Gus Gus Malang Raya a meeting and expressed his support for Megawati-Hasyim pairing in this 2004 presidential election.
As if not to be outdone by other Kyai Kyai NU, KH Alawy Muhammad, from Sampang, Madura, who since the beginning of a 'political kyai PPP' is also raising its influence to support pair-Agum Hamsyah.
In the context of the fight Kyai racing and boarding school, KH Hasyim Muzadi who is also General Chairman (non-active) are also candidates Tanfidyah NU vice president of the PDIP peraup may be said to be the most widely supported. Of course this is not valid parallel at the level of the people (Voters). This can be seen from so many Kyai and Gus mainly structural Supervisory NU began and the area that became central to a successful team from Malang Kyai this.
Seeing this situation, KH Achmad Hadi, the caretaker of Pondok Pesantren Al Hikmah, Mlaten, Tulung Supreme initiating and organizing dozens of Kyai in Tulung Court to reject the politicization of the NU and NU's affirmation of the struggle for a commitment to faithful service. Excitement of a young kyai Tulung Agung to keep NU from the political desire of the management is reflected in his words. "NU had to stand upright without contaminated with the interests of political interests. When NU was likened to a big tent to shelter all the people, the NU should be neutral from partisan interests. Currently all positions NU dilemma, normatively wants to neutral from politics, but elite plunged the NU elite in political activities. I have little sympathy as he likes and he (the elite of the elite NU) who make decisions like Qarar, but they do not feel bound by that decision. This is not only deceivingly only. I appreciate the personal rights, but if ya have to make decisions must be consistent. If now the elite elite dodge by claiming that they did not carry the NU in the political world, then what does it mean if no one person NU NU. It is said that the organization must have a structure, seals, signage, and people person. Now, if those people are now playing politics NU, NU's what neutrality means, "says the critic who posted Gus Hadi (Hadi Ahmad KH nickname) to the behavior of the managers who berobsesi NU gained power.
NU politicization trend and boarding school recently made kyai elderly, who are also carers Roudlatul Ulum boarding school, KH Omar Khatib spoke. We met at his residence ngaji culture, Rois PCNU Jember advisory stating that today a lot of stupid people who styled cleric. "This kind of Ulama misleading people", he added. More gambling, Ra Khatib, so people familiar call Jember explained that because of orientation and political choices kyai colorful, so he did not have to hope there is a sharp dispute among the Kyai first parishioners. He is hoping that people can refer to and study at the Kyai Kyai a reliable and istiqomah in defending the people.
"Nyareh bhender Keayeh se" (Look for the Bener kyai), Ra messages Maduranya Khatib in a thick dialect. He was hoping to not take advantage of Kyai Kyai NU NU as a political vehicle. Given so much politics involved kyai bearing support in this 2004 election, then this charismatic kyai give consideration that if people bewildered by fatwas kyai politics, then people are allowed to choose not to use an alias to vote the white group.
Analysis as well as criticism of the use of NU as a boarding school and make political capital KH. Tolcah Hasan who is also as Rois Syuri'ah NU spoke. Former Minister of Religious Affairs during Gus Dur was stated "If you want to enter the political movement of his power not to NU used for the sake of gaining some power. But I wrote in my second book about Ahlussunnah in the perception of NU. NU may be too long in political life, so that the political sensitivity of the NU was too high. But in other ways when asked to talk about education, people's economy, other issues are not as strong when talking about politics. Well it was one of NU too long to deal with politics, politics has two offers faster to achieve, so there is interest in a faster and easier to achieve. "
So what makes the excitement of some kyai world of practical politics is so high? According to Kyai Kyai who are actively involved in supporting political support such as KH Idris Marzuki (FC), and KH Muchid Muzadi (Jember) states that his actions as a step to fight for the interests of the NU. Even by KH Hasyim Muzadi himself in an interview in GNTV mention the election in 2004 it was time NU has his own candidate who will fight for the interests of NU. To be the voice that NU did not amount to tens of millions of dititili (was taken) from here and there, while they do not have any contribution as well.
But some kyai who did not throw themselves in the political world like KH Achmad-Hadi (Tulung Great), KH Makrus (Ngunut), KH Tolcah Hasan (Malang), and KH Mukrid Ali (Jember), KH Wasil Sarbini (Jember) has the view that by subtsansial same. They all average kyai believes that involvement in a successful team on election 2004 presidential election is due kyai still happy to be tempted by the luxuries of the world. The shortest path to getting rich quick is to go in the political world. KH. Achmad Hadi example by expressly stating "the current entry of the boarding school into a political capacity to support a gambling action taken by the kyai. If it's within the rules is no such thing fiqiah da'ful mafasit muqodamul alajabur masoleh. If after all that action too gambling, then we better prioritize safety, and seeking benefits. Political support by supporting the current kyai if successful indeed bring a certain benefit, despite that there is a downside. Right now the price was so cheap turban, was sold wholesale price kopyah. I contend that the kyai please just playing politics, but a sacred religious values remain intact and coloring his political behavior. What I worry about is if Kyai Kyai's plunge into politics which only lead to power, then the results istikharah kyai now worthless. For now it is difficult to distinguish or special istikharah goroh the kyai ".
So attractive and so fierce argument today that sarungan dikaum. Even the argument is often dilambari with various verses and hadith to justify his attitude, respectively. We may all have great respect for the attitude of the Kyai perpegangan constantly on the legal canon law at every step of his life. But who should be the question, Are we kyai step is based on obedience to the religion, or use religion to base its political step? The answer of course is very debatable, and see the context. Fatwa by Kyai difference has become a classic history, and it's part of rahmatan lil alamin. But is the current political disagreements among the Kyai has become Rohmah, mainly to Jamiyah?
What is certain today amid a wave NU fatwa bertubi insistent on NU members, mainly in East Java, the congregation seems to have his own political logic, which may vary with the kyai. Golput and the high number of presidential candidates is not the victory of either circles NU in Java (which became the basis of the NU), as well as nationally is a fact which can not be denied that jam'iyah been bored and fed up with the modification of people by the elites. Are these people part of a strategy to avoid the snares kyai fatwa? Could be tokh Pak Kyai ..
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