Da'wah Fierce, No! Da'wah Friendly, Yes!

Da'wah Fierce, No! Da'wah Friendly, Yes!

Nur Fadlan

Deputy director of Majlis Research Masisir

Da'wah is a term we often hear both in the assessment or practice in the community. Da'wah has a very high energy and his name is still good until now. But lately a lot of so many interests in her name or their officials under the pretext of proselytizing, but basically proselytizing menciderai meaning itself. In the Islamic proselytizing is highly recommended, it is not too much if in the end terminology da'wah is carried in the interests of the party with the aim of getting as many supporters or even wrong in its application. This is a form of big mistakes and vandalism in the soul of religion.

Before further in the interpretation or proselytizing in Indonesia friendly writer would tell the leaders who always voiced friendly Islam and democracy in the State Indonesia. The figure of the late KH. Abdurrahman Wahid, known in Indonesia and even internationally. Lots of positive notes about his work fighting for the Islamic da'wah friendly and democracy in the country. There are interesting stories before entering the substance of proselytizing or environmentally friendly, about the opinion of Professor Kaplan made a speech during the inaugural Doctor Honoris Causa to KH. Abdurrahman Wahid, who came from University of Paris. History of gold given to Gus Dur while still serving as president, namely in 2001.

"Comme vous savez monsieur le President, L'Universite Paris I s'honore d'occuper une place eminente dans les trois domaines: des Sciences Juridiques et Politiques, des Sciences Economiques et de Gestion, et des Sciences Humaines. C'est a ces trois titres qu'elle vous decerne aujourd'hui le grade de Docteur Honoris Causa."

(As you know, Mr. President, University of Paris has a remarkable position in the three areas, each with knowledge of Law & Politics, Economics & management science and science Humanities. In the three areas that you are today received a Doctorate Honoris Causa).

Kaplan, Professor of Middle East Studies said in his speech a tribute to Gus Dur is very timely, because the award is considered a major award after award was given to another Doctor Honoris Causa, namely the South African President Nelson Mandela and the Secretary General United Nations Organization (UNO), Kofi Annan. So KH. Abdurrahman Wahid is the third figure is obtained from the University of Paris prestigious honor, which is often called by the name of the University of Sorbonne. Interpretation of three sessions / dimension according to Professor Kaplan is, because the services KH. Abdurrahman Wahid in building democracy and human rights law and the strengthening of political, economic and management and humanities, including proselytizing friendly confirmed for Indonesia in particular and the world at large.

As for some of the services KH. Abdurrahman Wahid in building the information free, release political prisoners and the struggle for equal rights for various tribal religions, the rights of minorities and women. However, Gus Dur, in turn, have to thank most especially the wives and children because their families who suffered in the struggle to build democracy since he led the Nahdlatul Ulama (NU) and Forum for Democracy or Fordem. In addition, Gus Dur is known to the idea of indigenization of Islam in the local context that has long been echoed by a number of Indonesian Muslim scholars. KH. Abdurrahman Wahid or Gus Dur was one of the thinkers and scholars who first suggested the idea. The idea of the importance of indigenization of Islam in the local context is very important to do. Thus the Muslim Indonesia to retain his Indonesian identity of his characteristics. But at the same time to embody the values of Islam into practice the life of an increasingly dynamic and innovative.

Being a Muslim Indonesia does not have to be a Muslim in common with the Muslim Arabs. Surprisingly few colleagues who had studied or lived in Arabic, sometimes the nature and pattern of Islamic and Arab culture more than the Arabs themselves. Because basically, distinctiveness portrait of Indonesian Islam is not impossible to provide inspiration for Islamic territory that is in another zone. Also change impression about Islam in the West often associated with hard or radical. In this case, of course, we can see the origin of the derived juice Hizbu Tahrir Middle East region. The retainer Taqqiyuddin an-Nabani trying to apply thought and patterns of proselytizing Hizbu Tahrir, but instead interpreted wrong by the Muslim community as a whole. This is very interesting of course, and the author thinks that Indonesia is indeed a country with its own characteristics that we need not adopt what they are concepts that seem grumpy when applied in our beloved country. I would highly agree if the teaching of comprehension Nabani an earthed in Palestine, not in the united state of Indonesia as a whole and with a roomy chest. There are interesting context if the pattern of proselytizing Hizbu Tahrir was applied on the soil of Palestine considering there are some interesting patterns and are very important in moving the package struggle and proselytizing. So it can be said that proselytizing with Hizbu Tahrir pattern suitable for the country's Palestine, not in the Republic of Indonesia.

About politics are similar, moreover there are some political practices which often use the name of proselytizing in practice. This is the problem of the meaning if we are not very smart in interpret. Political pattern-proselytizing or what it's called, yielding Indonesian writers do not need to imitate or adopt the ideas of the Muslim Brotherhood. Indonesia has a KH. Ahmad Dahlan, KH. Hashim Ash'ari, Buya HAMKA, Sukarno, Muh. Hatta, Wakhid Hashim and others know of course they are more socio-anthropological-culture of the nation's character so it does not really matter if the nation or the children of Indonesia adopted the ideas of the Muslim Brotherhood, yet in some fact patterns or political proselytizing Muslim Brotherhood still the level debatable. Can be seen in one of the implication of its history is the identification of Hasan al-Banna's thoughts must remain associated with the socio-political moment. In 1930 al-Banna began to express his ideas directly to the King Fu'ad and Farouk and to all the Arab government. What is the political thought he wanted us to implement in our beloved land? And at that moment, King Fu'ad and Farouk and some Arab leaders less response to the typology of thought Hasan al-Banna. As the academic we should have the power critical of some of the thinking by comparing with the typology of patterns of thought to another. For example, In the book Al-Fikr al-Siyasi, Mu'ashir Al-Ikhwan Al-Muslimin Inda; Dirrasah Tahliliyah, Maidaniyah, Muwatsaqah work of Prof. Dr. Taufiq Yusuf Al-Wa'iy describing the movements of Islamic reformers who tried to realize the shura, freedom, justice, honesty, and the realization of social and economic balance. This, this is in accordance with the philosophy of the nation, but often other children Interpreted own nation, so that we would not need to melt again when almost crystallized state philosophy. It should be compared also with the book Manhajiyyah al-Imam Hasan al-Banna wa Madaris al-Ikhwan al-Muslimin by Fathi Yakan, Hasan al-Banna argued that the Muslim Brotherhood did not deny the socio-political movement but must be with the consequences of repair people, islahul ummah. The author believes that the conception of the State of Indonesia is at the level of justice in diverse perspectives with the aim islahul Ummah, so that his thesis is that Indonesia already has a coherent system with a religious basis and characteristics of the compound, and proselytizing is the way most moderate friendly and civil in the selection method for Da'wah, not proselytizing is still at the level of radical, extreme or violent.

Indonesian Islamic culture certainly has its own uniqueness. In Indonesia, various types of interpretation or Islamic sects exist, ranging from the called moderate, liberal, to the style of classic and radical Islam, are all thriving and mutually respective campaigns for the idea. It can be regarded as wealth, not always want to win themselves and correct themselves. Can be seen in the writings of Muhammad Abu Zahra in chronicle Mazahib al-Islamiyah. This book illustrates some things that are not coherent with the pattern of proselytizing in Indonesia. In the writings of Abu Zahra illustrates the Wahhabi political pattern. Damage and violence with the sword is very prominent in the pattern of spread of Wahhabism. That's all they claim that such unilateral amar ma'ruf nahi munkar. This is clearly wrong and ignores the meaning of da'wa itself.

There are other interesting side, from the differentiation of various shades of Islam in Indonesia, some thinkers make several theses concerning Indonesia a very interesting situation. Indonesia as the most fertile in the dynamic mediation of thought. The concept or this thesis was repeatedly presented in the analysis of Geertz. In this regard, Geertz see the dynamics of this and concluded that Indonesia has a Muslim who grew from the process of persistence. So should the pattern of proselytizing in Indonesia with a typology that friendly and not others. Few lamented the pattern that is believed proselytizing Fron Pembela Islam (FPI), which often impressive pattern of abusive and destructive, possibly due to less familiar with the interpretation or just interpret some rules of religion and state with the partial. Certainly the pattern which is less tolerant and tend to be radical and extreme manhajiah is part of history that will be witnessed by Indonesian people in especially and the world at large. Thus the concept or pattern that most can endure proselytizing is the pattern according to the general public who are friendly, not proselytizing fierce.

Back on the concept of Geertz. Key words to identify the character of Indonesian Islam is 'persistence', by Geertz keyword is considered as a derivation from an agrarian culture, or agricultural past. But surely as a character or characters, it can also to be understood in the industrial era, even in the era of communication, as in the present context. Then by Geertz tries to compare the characteristics of the country in the Middle East region. A sample is in Maroxo, characteristic patterns that exist in Indonesia Islamic differ with Morocco as Geertz compare. If Indonesia is Islam that grows out of diligence, then Morocco is a Muslim who grew out of courage. Culture and geographical factors that differentiate. However, Islamic culture Middle East has no experience the diversity of socio-anthropological-cultural and diverse area in Indonesia. So it would be nice spirit of indigenization, contextualization to be applied in Indonesia, should not stop at the level voiced. Indonesian Muslim scholars should continue to explore the spirit and values of Islam that is often overlooked in its application in my beloved homeland. Of course, should still be recognized that even if there is a spirit now apply Islamic law, which stand out are still in the level of 'shell' outside, and do not give priority to the implementation of Shari'a is directly fused with the interests and welfare of the wider community, both Muslim and non-Muslims.

So the authors have confidence in the future that indigenization efforts to apply Islamic or Indonesia with friendly proselytizing that needs to be appointed as brand can truly represent the spirit and essence of the most noble teachings of religion. So that is needed now is real action Muslim community for social awareness and deepening of democracy. Social care can be defined by 'broader, one with friendly non proselytizing fiercely as he had done Wahhabi or FPI. About the deepening of democracy is an attempt to harmonize the diverse needs of the systemic state of forms different, rather than adopt the thinking of the Muslim Brotherhood which will be different in context with the needs of the archipelago. Indonesia has its own characteristics so that the choice of the best system is a compromise system as exemplified by differences in the Prophet, while in Medina. So for Indonesian Muslim proselytizing best patterns and acceptable to the general public is friendly rather than proselytizing pattern fierce. []

Abassea Cairo

March 17, 2011