Titled : NU and Neoliberalism, Challenge and Hope ahead of One Century
Writer : Nur Khalik Ridwan
Editor : F. Mustafid
Publisher : LKiS, Yogyakarta
Edition : I, Februari 2008
Thick : xx+204 halaman
Reviewer : Noviana Herliyanti
Nahdlatul ulama (NU) is a religious social organization established on 31st January 1926 (16 Rajab 1344) by a number of ulemas (clerics) in Surabaya, East Java. This organization has given both contribution and big changes to the nation especially to Muslims thoughout the country. The initiators of its birth are KH Hasyim Asy’ari, KH Wahab Chasbullah, KH Bisri Syansuri, KH Ridwan Abdullah, KH Nawawi, KH Doromuntaha (son in law of KH Cholil Bangkalan). Its prominent founder is Hadratush Sheikh KH Hasyim Asy’ari.<>
Ahead of its birth in 1926, ulemas of NU set up what called as Komite Hijaz that has admitted or not colored Muslim world especially Islamic boarding schools (pesantren) circles. NU was established to preserve, develop and practice Islamic teachings of Ahlussunnah wal Jamaah (Aswaja) by adopting four schools of thought (madzhab), namely Imam Syafi’ie, Imam Hanafi, Imam Maliki, and Imam Hanbali.
Till now NU has passed several phases. First, NU was established till it became a political party. Second, NU was out from Majlis Syura Muslim Indonesia (Masyumi) and become a political party till separated itself from the Development United Party (PPP). Third, NU has become a religious social movement by calling to back to the 1926 NU Khittah.
This book explains some issues in NU circles, from issues on social, politics to economy. It also elabotates any challenges and obstacles of NU followers (Nahdliyin) ahead of the first century of NU. NU has now been 82 years old. NU’s age would be one century on coming 31st January 2026.
Ahead of its one century in 2026 ahead, there would of cource be many things that should be preapared by the Indonesia’s biggest Muslim organization. NU has now had many tasks that should soon be settled so the name of NU would not be a mere formality. Rather, it would be really a religious social organization whose roles to educate and guide the ummah and pesantrens’ circles. Unfortunately, NU has now likely put aside the teachings as mandated in the 1926 Khittah. NU has always been involved in practical politics. So it is reasonable if NU has most of the time been criticized by all circles including its followers. NU has been accused of being not pay more attention to the ummah. Instead it would be used as such a ‘game’ by its elites for their own interests.
In addition, there have been critics from young clrcles disappointed with the unreadiness of NU in responding to social conditions. As a result, they tend to establish non-government organizations. The coming of the NGOs may be considered as part of huge wave of civilians existing in 1980s and also the result of brilliant moves of KH Abdurrahman “Gus Dur” Wahid.
The emerging critics were also related to the importance of NU in understanding national and global complex issues. The young circles have most of the time asked the quality of NU’s religious social movements that may considerably be centered in formal level alone. While, in practical level in social movements, NU’s quality has been far from what as expected by NU followers (p. 32).
In its 27th congress in Situbondo, East Java in 1984, NU entered its new world. Since its establishment to its involvement as a political party, NU finally returned to its nature as its establishment in 1926. The momentum was then called as back to the Khittah. NU has not involved itself in political party. Rather, it has returned to its first format, namely as the protector for the ummah by organizing preaching, education and pesantren as well. This is one of prophetic tasks that must be struggled for by NU at future. Its struggles should focus more on increasing the quality of education, preaching and especially economy for NU followers (Nahdliyin).
There are two big challenges facing NU ahead of its one century. First is globalization and neoliberalism. The two are the continuation of capitalism ideology having so far been adopted most developing countries and practiced by advanced ones.
The second is the existence of Muslim groups whose no similar viewpoints with NU such as Ihkwanul Muslimin, Hizbut Tahrir, and Jama’ah Islamiyah. They have likely tended to change practices and traditions of NU circles.
What is interesting to note is that this book should be read by pesantren circles and generally NU followers to be such a reffenrence. In addition its author is able to elaborate social conditions of NU followers from politics, social, and economy as well.
The reviewer is student of the Faculty of Tarbiyah, Sunan Ampel High Institute of Islamic Studies (IAIN), Surabaya, East Java
Writer : Nur Khalik Ridwan
Editor : F. Mustafid
Publisher : LKiS, Yogyakarta
Edition : I, Februari 2008
Thick : xx+204 halaman
Reviewer : Noviana Herliyanti
Nahdlatul ulama (NU) is a religious social organization established on 31st January 1926 (16 Rajab 1344) by a number of ulemas (clerics) in Surabaya, East Java. This organization has given both contribution and big changes to the nation especially to Muslims thoughout the country. The initiators of its birth are KH Hasyim Asy’ari, KH Wahab Chasbullah, KH Bisri Syansuri, KH Ridwan Abdullah, KH Nawawi, KH Doromuntaha (son in law of KH Cholil Bangkalan). Its prominent founder is Hadratush Sheikh KH Hasyim Asy’ari.<>
Ahead of its birth in 1926, ulemas of NU set up what called as Komite Hijaz that has admitted or not colored Muslim world especially Islamic boarding schools (pesantren) circles. NU was established to preserve, develop and practice Islamic teachings of Ahlussunnah wal Jamaah (Aswaja) by adopting four schools of thought (madzhab), namely Imam Syafi’ie, Imam Hanafi, Imam Maliki, and Imam Hanbali.
Till now NU has passed several phases. First, NU was established till it became a political party. Second, NU was out from Majlis Syura Muslim Indonesia (Masyumi) and become a political party till separated itself from the Development United Party (PPP). Third, NU has become a religious social movement by calling to back to the 1926 NU Khittah.
This book explains some issues in NU circles, from issues on social, politics to economy. It also elabotates any challenges and obstacles of NU followers (Nahdliyin) ahead of the first century of NU. NU has now been 82 years old. NU’s age would be one century on coming 31st January 2026.
Ahead of its one century in 2026 ahead, there would of cource be many things that should be preapared by the Indonesia’s biggest Muslim organization. NU has now had many tasks that should soon be settled so the name of NU would not be a mere formality. Rather, it would be really a religious social organization whose roles to educate and guide the ummah and pesantrens’ circles. Unfortunately, NU has now likely put aside the teachings as mandated in the 1926 Khittah. NU has always been involved in practical politics. So it is reasonable if NU has most of the time been criticized by all circles including its followers. NU has been accused of being not pay more attention to the ummah. Instead it would be used as such a ‘game’ by its elites for their own interests.
In addition, there have been critics from young clrcles disappointed with the unreadiness of NU in responding to social conditions. As a result, they tend to establish non-government organizations. The coming of the NGOs may be considered as part of huge wave of civilians existing in 1980s and also the result of brilliant moves of KH Abdurrahman “Gus Dur” Wahid.
The emerging critics were also related to the importance of NU in understanding national and global complex issues. The young circles have most of the time asked the quality of NU’s religious social movements that may considerably be centered in formal level alone. While, in practical level in social movements, NU’s quality has been far from what as expected by NU followers (p. 32).
In its 27th congress in Situbondo, East Java in 1984, NU entered its new world. Since its establishment to its involvement as a political party, NU finally returned to its nature as its establishment in 1926. The momentum was then called as back to the Khittah. NU has not involved itself in political party. Rather, it has returned to its first format, namely as the protector for the ummah by organizing preaching, education and pesantren as well. This is one of prophetic tasks that must be struggled for by NU at future. Its struggles should focus more on increasing the quality of education, preaching and especially economy for NU followers (Nahdliyin).
There are two big challenges facing NU ahead of its one century. First is globalization and neoliberalism. The two are the continuation of capitalism ideology having so far been adopted most developing countries and practiced by advanced ones.
The second is the existence of Muslim groups whose no similar viewpoints with NU such as Ihkwanul Muslimin, Hizbut Tahrir, and Jama’ah Islamiyah. They have likely tended to change practices and traditions of NU circles.
What is interesting to note is that this book should be read by pesantren circles and generally NU followers to be such a reffenrence. In addition its author is able to elaborate social conditions of NU followers from politics, social, and economy as well.
The reviewer is student of the Faculty of Tarbiyah, Sunan Ampel High Institute of Islamic Studies (IAIN), Surabaya, East Java
