Nahdlatul Ulama (NU) memasuki usia 100 tahun pada 7 Februari 2023 (berdasarkan penanggalan Hijriah). Melalui organisasi ini, para ulama Indonesia telah, dan masih, menghidupkan tradisi Islam yang menghormati keberagaman pemikiran keagamaan di tengah berkembangnya pemahaman dan penafsiran yang menolak praktik agama berdasarkan perkembangan modern.
Dalam sejarahnya, sejak diresmikan pada tahun 1926, NU telah menjalani dinamika yang pelik. Ini termasuk melalui periode-periode saat menjadi partai politik pada awal tahun 1950-an, lalu menghadapi rezim Orde Baru, hingga merangkak menjadi organisasi Islam dominan di era Reformasi.
Setelah meraih pengaruh secara politik dan keagamaan di tingkat nasional, NU kini mulai memperkuat kehadirannya di tingkat global. Salah satu upayanya adalah dengan menggelar Konferensi Tingkat Tinggi (KTT) Keagaman (Religion-20/R20), bagian dari perhelatan G20 2022 di Bali pada November lalu.
Namun, kuatnya posisi NU secara nasional dan meluasnya kiprah NU di ranah global saat ini bukan berarti organisasi ini tidak akan menghadapi tantangan ke depannya.
Setidaknya ada empat hal yang dapat disiapkan untuk menghadapi ragam tantangan memasuki abad ke-2 organisasi Islam terbesar di Indonesia ini.
- Dakwah yang luwes tanpa menjegal
Pengunaan media sosial secara intensif dalam satu dekade belakangan telah menciptakan kontestasi baru untuk merebut dominasi atas otoritas keagamaan Islam di Indonesia.
Munculnya kanal-kanal dakwah Salafi yang berfokus pada penafsiran ajaran keagamaan secara literal menurut Ibnu Taimiyyah dan Syaikh Muhammad Bin Abdul Wahhab, dan adanya gerakan kebangkitan semangat keagamaan (religious resurgence) melalui gelombang hijrah – kecenderungan mengajak menjadi seorang Muslim yang merujuk ke ajaran Islam ‘puritan’ atau sesuai dengan nilai pada masa awal Islam – mulai menggeser dominasi NU yang cenderung moderat.
Kanal-kanal dakwah Salafi dikenal dengan kajian-kajiannya yang tampak dikemas secara serius untuk kalangan Muslim di perkotaan. Sedangkan aktivitas gerakan hijrah banyak menyasar komunitas kaum muda yang awalnya aktif di klub musik atau geng motor.
Prinsip akidah (ketuhanan), fikih (hukum Islam), dan cara hidup keseharian yang diajarkan oleh pendakwah Salafi dan penggagas hijrah seringkali dianggap berlawanan dengan pakem yang diajarkan oleh NU lewat pemahaman Aswaja an-Nahdliyah. Ini merupakan ajaran Islam Sunni menurut penafsiran para ulama NU di Indonesia yang mengedepankan kontekstualisasi ajaran Islam terhadap budaya lokal dan cara hidup masyarakat setempat.
Beberapa ulama NU kerap mengritik dakwah Salafi karena dianggap menginterpretasi akidah dan fikih Islam secara kaku dan keras. Mereka juga berpandangan bahwa aktivis hijrah terlalu “sembarangan” dalam mengajarkan agama. Misalnya, ada komunitas hijrah yang hanya menekankan ajakan untuk segera menikah dan tidak pacaran, padahal perkara menikah pun membutuhkan beragam hal yang harus dipersiapkan dengan matang.
Bagi NU, kelompok-kelompok tersebut dapat berdampak buruk terhadap hubungan sesama Muslim dan, dalam jangka panjang, dikhawatirkan akan memperburuk kualitas demokrasi Indonesia.
Atas alasan tersebut, Lembaga Dakwah Pengurus Besar NU (PBNU) sempat meminta agar pemerintah dapat tegas melarang segala bentuk kegiatan dakwah yang diadakan oleh jamaah Salafi dan aktivis hijrah yang dianggap bertentangan dengan Pancasila.
Namun, pembubaran dan pelarangan seperti itu justru akan membuat wacana keagamaan menjadi kaku dan tidak dinamis. Pada era keterbukaan media ini, NU seharusnya tidak mengambil langkah kontraproduktif yang justru akan membuat NU kehilangan simpati dari masyarakat Muslim yang saat ini sudah memiliki banyak opsi dalam memilih konten dakwah.
Untuk melawan narasi agama yang radikal dan ekstrem, NU perlu lebih kreatif dalam mengemas ulang konten dakwah sesuai kebutuhan audiens.
NU memang sudah mulai melakukan langkah tersebut. Sebagai contoh, kanal resmi NU, NUOnline, menggaet pasangan dai atau pendakwah muda, Rifqil Muslim Suyuthi dan Imaz Fathimatuz Zahra, untuk membuat konten bersama yang menyasar generasi muda. Ada pula tokoh NU, Ulil Absar Abdalla yang mengadakan pengajian filsafat dan tasawuf (aliran sufisme) bernama Ngaji Ihya, serta Komunitas Santri Gayeng dengan program Kajian Tafsir yang dibawakan oleh ulama senior NU Bahauddin Nursalim dan Taj Yasin. Selain itu, ada inisiatif-inisiatif lain pula yang telah berhasil meraih perhatian masyarakat secara signifikan.
Dalam tahun-tahun kedepan, NU perlu mengintensifkan adanya dialog intraagama dengan melibatkan kelompok-kelompok Islam lainnya yang barangkali memiliki paham dan interpretasi berbeda. Harapannya, ini dapat menyinergikan dan menguatkan narasi keislaman yang senafas dengan semangat kebangsaan Indonesia.
- Amaliah dan amal usaha yang sejalan
NU dikenal sebagai organisasi yang rutin mengadakan “amaliah” atau serangkaian ritual pembacaan doa, salawat dan maulid (perayaan kelahiran Nabi Muhammad) – biasanya diadakan paling tidak seminggu sekali.
Namun, NU masih belum cukup strategis dalam menguatkan kapasitas material dan ekonomi para penggerak organisasinya, baik untuk individu maupun institusi pendidikan NU yang tersebar di seluruh Indonesia. Padahal, potensi ekonomi NU dibutuhkan untuk keberlangsungan dan kemandirian NU secara organisasi.
Dalam mengoptimalkan potensi ekonominya, NU dapat belajar dari Muhammadiyah. Melalui konsep amal usaha, Muhammadiyah telah berhasil membangun sistem administrasi dan bisnis yang rapi dan membuat organisasi Islam kedua di Indonesia itu mampu menguatkan kemandirian ekonominya.
NU memang telah memiliki ragam amal usaha, seperti rumah sakit dan universitas. Beberapa upaya juga telah dilaksanakan NU untuk menguatkan potensi ekonomi yang bersifat link-and-match (penyesuaian kompetensi lulusan sekolah kejuruan dengan kebutuhan dunia kerja) di daerah, seperti rencana pembangunan Sekolah Menengah Kejuruan (SMK) Masa Depan di Kawasan Industri Terpadu Batang, Jawa Tengah.
Hanya saja, untuk mengoptimalkan perkembangan amal usaha kedepannya, NU perlu melakukan standardisasi tata laksana administrasi serta membuat pangkalan data yang dapat memetakan potensi ekonomi NU di setiap daerah.
- Potensi diaspora untuk wacana globalisasi NU
Diaspora NU merupakan salah satu potensi besar yang akan menjadi penentu dalam menguatkan organisasi NU selama seratus tahun ke depan.
Terminologi diaspora NU lahir dari adanya cabang kepengurusan NU yang hadir di negara-negara di kawasan Asia, Afrika, Eropa dan Amerika Serikat (AS) sejak awal tahun 2000-an. Banyak kader NU telah menyelesaikan studi di berbagai negara, kemudian menetap dan melanjutkan karirnya di negara-negara tersebut. Ini termasuk akademisi Nadirsyah Hosen yang kini bekerja di Monash University di Australia, praktisi teknologi informasi Ainun Najib yang kini tinggal di Singapura, dan pakar teknik industri Hendro Wicaksono di Jerman.
Diaspora NU di tiap negara memiliki pola keahlian dan corak yang berbeda-beda. Contoh yang menarik adalah cabang NU Korea Selatan yang digerakkan oleh mahasiswa pascasarjana dan pekerja padat karya yang terdidik di perusahaan-perusahaan Korea Selatan. Sementara diaspora NU yang berada di negara-negara Barat kebanyakan terdiri dari profesional dan akademisi.
Diaspora NU ini tentunya dapat berperan dalam upaya globalisasi wacana Islam yang bernuansa Indonesia melalui masjid-masjid dan musala NU di berbagai negara.
- Cermat dalam menanggapi wacana Islam alternatif
Di media sosial, kerap muncul perdebatan panas tentang isu-isu sosial kemasyarakatan, seperti tentang peran gender dan ragam identitas gender, yang selalu memancing kubu konservatif dan liberal.
Belum lama ini, pernyataan Ketua Umum PBNU Yahya Cholil Staquf seputar larangan paham feminisme di badan otonomi NU, seperti Fatayat dan PMII Korps Putri, telah menimbulkan kontroversi di internal dan eksternal NU.
Banyak tokoh publik, aktivis, dan akademisi Islam mempertanyakan sikap Yahya dan mengkritik pernyataan tersebut.
Makin kencangnya perdebatan terkait dengan wacana gender maupun tumbuhnya gerakan-gerakan lain yang bernuansa ideologis di dalam tubuh NU juga harus disikapi secara cermat.
Husein Muhamad, salah satu ulama senior NU, pernah menyampaikan 7 nalar moderat yang perlu diingat dalam menghadapi dinamika wacana yang berkembang di era mendatang: (1) pemberian ruang pada pihak yang berbeda pendapat; (2) penghargaan pada pilihan keyakinan dan pandangan hidup; (3) tidak memaksakan kebenaran individu dan memutlakkan kesalahan orang; (4) penolakan akan makna tunggal atas teks keagamaan; (5) penolakan terhadap kekerasan atas nama apapun; (6) terbuka terhadap kritik yang konstruktif; (7) mencari pandangan yang adil dan maslahat bagi kehidupan bersama.
Nilai-nilai itulah yang harus tetap dipegang teguh oleh NU dalam mengarungi perjalanannya memasuki abad ke-2.
Tulisan sudah dimuat di The Conversation Indonesia pada tanggal 7 Februari 2023
Hadza Min Fadhli Robby
Dosen Jurusan Hubungan Internasional UII. Pengamat politik Turki dan India. Bidang riset pada studi gagasan politik Islam dan studi agama dalam Hubungan Internasional.
171 replies on “Satu Abad NU: Empat Hal yang Perlu Disiapkan Ormas Islam Terbesar di Indonesia ini untuk Memasuki Usia Abad Ke-2”
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