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Muhammadiyah Untuk KH. A. Hasyim Muzadi

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Muhammadiyah Untuk KH. A. Hasyim Muzadi M. DIN SYAMSUDDIN 0 ABDUL MU'TI 0 SUDARNOTO ABDUL HAKIM Q EDI AMIN SYAIFUL BAKHRI 0 MA'MUN MUROD AL-BARBASY -0 Mh ZAELANI TAMMAKA IU RUSLIANA «) BIYANTO 0 WACHID RIDWAN 0 MUKHAER PAKKANNA BENNI SETIAWAN IMAM PRIHADIYOKO -0 FAOZAN AMAR RITA PRANAWATI MIQDAD HUSEIN 0 AZRUL TANJUNG SUTIA BUDI 0 ABD ROHIM GHAZALI 'lak:Zialt Muhammadi untuk KH. A. Hasyim Muz Dipersembahkan untuk ALM. KH. A. HASYIM MUZADI ak~i h Muhammadiyah untuk KH. A. Hasyim Muzadi M. DIN SYAMSUDDIN £~ ABDUL MU'TI !:t SUDARNOTO ABDUL HAKIM Q EOI AMIN SYAIFUL BAKHRI!.~ MA'MUN MUROD AL·BARBASY (X Mh ZAELANI TAMMAKA IU RUSLIANA ::~ BIYANTO e· WACHID RIDWAN (; MUKHAER PAKKANNA BENNI SETIAWAN" IMAM PRIHADIYOKO ';i FAOZAN AMAR t; RITA PRANAWATI MIQDAD HUSEIN ~ AZRUL TANJUNG t.', SUTIA BUDI CABO ROHIM GHAZALI AHMAD DAHLAN School of Economics ptnerbft media boca W\...........stie3d..ac.id q4k~l41a Muhammadiyah tfH~Mk - KH. A. Hasyim Muzadi Copyright © 2017 Penerbit Media Baca All rights reserved Hak cipta dilindungi undang-undang. Dilarang mereproduksi atau memperbanyak seluruh maupun sebagian dari buku ini dalam bentuk atau cara apa pun tanpa izin tertulis dari penerbit. Penyunting: Abd. Rohim Ghazali Penyelaras Aksara: Dinan Hasbudin Desainer buku: [email protected] ISBN: 978-602-60378_4_8 Cetakan I: April 2017 \ i I Diterbitkan oleh: 1ft) pene,blt media boca JI. Ir. H. Juanda No 101PT. CiputMediabacat T. Mandiri . a Imur, Tangerang Selatan 15412 [email protected] Bekerja sarna dengan: AHMAD DAHLAN School ofEconomics WWw.stiead.ac.id JI. Ciputat Raya No. 77 Cireundeu, Ciputat Timur. Jakarta Selatan, DKI Jakarta 15419 JI. KH. Ahmad Dahlan, Cireundeu, Ciputat Timur, WWw.stiead.ac.id Jakarta Selatan, DKI Jakarta 15419 [email protected] lSI BUKU Pertanggungjawaban Editor-ix 1. KH. Hasyim Muzadi, Pendamba Kerukunan Muhammadiyah-NU*-l • M. DIN SYAMSUDDIN 2. Mimpi-Mimpi KH Hasyim Muzadi-19 • ABDUL MU'TI 3. KH. Hasyim Muzadi: Menembus Batas-25 • SUDARNOTO ABDUL HAKIM 4. Hasyim Muzadi dan Bediuzzaman Said Nursi dalam Membangun Islam Rahmatan LiI'alamin-33 • EDI AMIN 5. Filosof yang Mencerahkan--45 • SYAIFUL BAKHRI 6. KH. Hasyim Muzadi Yang Saya Kenal--49 • MA'MUN MUROD AL-BARBASY 7. Hasyim Muzadi di Antara Dua Gus-67 • Mh ZAELANI TAMMAKA 8. Penarik Lokomotif Intelektual Muslim Tradisional-75 • IU RUSLIANA 9. Pemberantasan Korupsi Warisan Kiai Hasyim­ Buya Syafii-85 • BIYANTO vii lSI BUKU 10. Kiai yang Teguh Melawan Stigma Umat Islam Teroris-95 • WACHID RIDWAN 11. Toleransi Agama (Ekonomi) Kiai Hasyim-ll1 • MUKHAER PAKKANNA 12. Perekat Muhammadiyah-NU_123 • BENNI SETIAWAN 13. Jangan Membendung Air-129 • IMAM PRIHADIYOKO 14. Kiai Hasyim dan Baitul Muslimin-137 • FAOZAN AMAR 15. Pesan Kiai Hasyim untuk Perempuan-145 • RITA PRANAWATI 16. Sepasang Sandal KH. Hasyim Muzadi-153 • MIQDAD HUSEIN 17. Tak Mau Jadi Penunggu Gardu-161 • AZRUL TANJUNG 18. Humor Kiai Hasyim Muzadi-169 • ABDUL MU'TI 19. Kiai Hasyim: Menyejukkan, Menenteramkan, Menggembirakan_l77 • SUTIA BUDI 20. KH. Hasyim Muzadi dalam Kenangan (aktivis) MUhammadiyah -197 • ABO ROHIM GHAZAu Indeks-203 Tentang Para Penulis-21l viii 3 KH. HASYIM MUZADI: MENEMBUS BATAS SUDARNOTO ABDUL HAKIM Kiai Hasyim memang formal adalah NU tapi substansi sikap dan pandangannya terutama terkait dengan pentingnya pemanfaatan alat-alat modern dalam memahami kehidupan bersesuaian dengan Muhammadiyah. TIDAK seperti kebanyakan tokoh atau ulama kunci Nahdlatul Ulama (NU) lainnya, KH Hasyim Muzadi (KHM) tidak berakar dari pondok pesantren tradisional salafiyah. Juga tidak bersentuhan dengan Haramain atau pusat-pusat studi Islam di negara-negara Muslim lainnya di mana banyak orang Indonesia bermukim dalam waktu yang panjang untuk tataqquh tid din. Itu memang fenomena sebelum abad ke 19 yang kemudian melahirkan banyak ulama besar nusantara 25 SUDARNOTO ABDUL HAKIM seperti KH Hasyim Asy'ari yang kemudian menjadi the founding father NU dan KH Ahmad Dahlan the founding father Muhammadiyah dan masih banyak lagi. Akar intelektual Islam KHM adalah Pesantren MOdern Gontor dan lAIN. Selebihnya, persentuhannya dengan NU sehingga berhasil menjadi orang nomor satu di jam'iyyah NU dimulai sejak dari lingkungan keluarga dan aktivitasnya di Pergerakan Mahasiswa Islam Indonesia (PMn). Jadi, KHM sebetulnya sepanjang bacaan penulis tidak termasuk darah biru NU; dia pinggiran. Akan tetapi justru ini yang menarik karena KHM berhasil menembus batas-batas kelaziman. Dalam tradisi pesantren lama, seperti yang misalnya diurai oleh Martin van Bruinessen, silsilah atau sanad intelektual dan tradisi keagamaan itu sangatlah penting. Ini misalnya terkait dengan Kitab-kitab kuning rujukan yang harus dikuasai dan diwariskan terus menerus dalam bidang kalam, fikih, dan tasawuf. Logika sanad ini sangatlah penting dalam tradisi yang dikembangkan di pondok-pondok pesantren tradisional yang berkembang di nusantara dan dipimpin oleh para kiai NU SUpaya mU'tabarah. Ini nampak juga dalam tradisi tarekat. Maksudnya, pondok pesantren itu, seperti yang dilukiskan oleh Martin, terkait kuat dengan kitab kuning, tarekat, dan ini kuat mewarnai KH. HASYIM MUZAOI: MENEMBUS BAlAS tradisi intelektual dan keislaman di lingkungan NU. Seorang yang mendirikan pondok pesantren sebetulnya setelah memperoleh izin dan kebolehan (ijazah) dari Sang Kiai mentornya karena pesantren yang didirikan haruslah merupakan jaringan dari sanad atau silsilah intelektual, tradisi keislaman dan tarekat yang mu'tabarah. KHM tidak berasal dari pusaran itu. Pondok Pesantren Gontor adalah pesantren modern dalam pengertian mengadopsi logika modern dalam mengelola dan mengembangkan pendidikan Islam. Kurikulum yang sangat berbeda dibandingkan dengan pesantren-pesantren tradisional lain pada umumnya, kecenderungan sikap kritisisme yang dibangun, dan budaya egalitarianisme yang relatif menonjol misalnya di Gontor menjadi ciri yang sangat khas yang membedakan dengan pondok pesantren tradisional lainnya dan ini sangat berpengaruh terhadap KHM. Ditambah dengan pengalaman dan pengembaraan intelektual Islamnya selama di IAIN, membawa KHM ke sebuah lingkungan Islam yang sangat khas di mana nuansa Islam dan modernitas terintegrasi. Baik pesantren Modern Gontor maupun lAIN, dua-duanya merupakan produk sejarah modern di mana banyak elemen baru dalam pengertian antara 27 SUDARNOTO ABDUL HAKIM lain akomodasi cara pandang dan teknik-teknik Barat dalam mengelola kehidupan termasuk pendidikan. Modernisasi pendidikan Islam di Indonesia memang terjadi seiring dengan berbagai perubahan dalam berbagai sektor kehidupan. Di era seperti inilah KHM muncul. Bisa dipahami jika dalam salah satu tulisannya KHM pernah membuat catatan penting tentang pesantren terutama yang ada dan berkembang di lingkungan NU. Intinya, menurut KHM pondok pesantren NU harus bersedia membuka diri dan menerima perubahan supaya Islam bisa jauh lebih fungsional bagi kehidupan dan memiliki kemampuan untuk menyelesaikan problem serta membangun kehidupan ke depan, sebagaimana yang ditawarkan oleh kelompok modernis atau progresif (Muhammadiyah maksudnya). Itu artinya, sikap kritisisme dan egaliter, misalnya, harus dibangun sebagai basis tradisi intelektual dan keagamaan di Iingkungan pondok pesantren. Ini sama saja artinya bahwa KHM menganjurkan untuk dilakukan perubahan, ijtihad atau modernisasi mendasar pondok pesantren, ide yang sebetulnya juga menjadi perhatian penting pemerintah Orde Baru. Feodalisme harus digantikan dengan suasana yang lebih terbuka, cair dan demokratis. Cara pandang/ 28 KH HASYIM MUZADI: MENEMBUS BAlAS metodologi dan aspek-aspek epistemologi dalam sistem keilmuan atau tradisi intelektual pondok pesantrenjuga harus dikembangkan. Karena itu, prinsip-prinsip integrasi keilmuan antara apa yang disebut dengan Ilmu-ilmu Keislaman dengan Ifmu-ilmu Umum positivistik harus menjadi langkah penting. Pesantren at Hikmah yang dibangun dan dipimpin oleh KHM, misalnya, adalah proyek penting dari obsesi modernisasi di bidang pendidikan ini. Cara berpikir seperti inilah yang besar kemungkinan membuat KHM dekat dengan Muhammadiyah. KHM memang formal adalah NU tapi substansi sikap dan pandangannya terutama terkait dengan pentingnya pemanfaatan alat-alat modern dalam memahami kehidupan bersesuaian dengan Muhammadiyah. Tak heran kalau suatu saat sambil berkelakar dia menyatakan siap dipilih jadi ketua umum Muhammadiyah. Ini juga bagian suksesnya menembus batas. Batas atau sekat yang dalam banyak hal sering menimbulkan spirit kelompokisme atau fanatisisme yang sudah dipastikan tidak akan memberikan manfaat apa-apa terutama untuk kepentingan yangjauh lebih besar yaitu kebangsaan atau Keindonesiaan. Justru ukhwah harus dibangun dan diperkokoh di antara kekuatan-kekuatan atau elemen bangsa untuk merawat, menjaga dan 29 SUDARNOTO ABDUL HAKIM membangun bangsa. Tidak ada alasan untuk membangun dan bertahan dalam fanatisme kelompok apalagi berbenturan antara satu kelompok dengan kelompok lainnya atas nama apa pun; perbedaan agama, keyakinan, ideologi, partai, bangsa tidaklah menjadi alasan untuk tidak bisa bertemu, kerja sama, dan saling sharing. Integrasi nasional harus dibangun dan diperkuat untuk kemanusiaan dan kebangsaan. Harus ada titik temu diantara berbagai perbedaan yang ada yaitu menggali kesamaan-kesamaan dalam pengertiannya yang luas ketimbang menyempitkan diri. Bahkan tidak saja paham kebangsaan yang diberi perhatian oleh KHM. Meyakini misi kerahmatan Islam, maka KHM juga sangatlah serius memikirkan dan berkontribusi di berbagai forum internasional untuk mengembangkan dan menebarkan pemahaman bahwa Islam adalah agama yang akan memberikan rahmat bagi alam semesta
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