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Komunikasi Subkultur Religius NU, Muhammadiyah, Persis, Dan Syarikat Islam Di Kalangan Pengajar Unisba

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Komunikasi Subkultur Religius NU, Muhammadiyah, Persis, Dan Syarikat Islam Di Kalangan Pengajar Unisba SeptiawanMediaTor, Santana VolK dkk, 10 (2), Komunikasi Desember Subkultur 2017, 165-176 Religius NU, Muhammadiyah... Komunikasi Subkultur Religius NU, Muhammadiyah, Persis, dan Syarikat Islam di Kalangan Pengajar Unisba 1Septiawan Santana K, 2Nurrahmawati Fakultas Ilmu Komunikasi, Universitas Islam Bandung, Jl. Tamansari No.1 Bandung-Indonesia. E-mail: [email protected], [email protected] Abstrak. Indonesia memiliki keragaman kelompok keagamaan Islam, membawa beragam karakteristik budaya komunikasi kelompok keislaman. Dalam komunikasi antarbudaya, hal ini merepresentasikan karakteristik subkultur komunikasi religius dari masing-masing kelompok organisasi keislaman, seperti Nahdlatul Ulama (NU), Muhammadiyah, Persatuan Islam (Persis), dan Syarikat Islam (SI). Demikan pula dengan Universitas Islam Bandung (Unisba), yang ber- statuta sebagai lembaga pendidikan tinggi Islam yang tidak berasas keorganisasian keislaman tertentu. Para pengajarnya, di antaranya, memiliki keragaman subkultur komunikasi religius keislaman. Penelitian ini mengkaji bagaimanakah subkultur kelompok keislaman melakukan komunikasi antarbudaya di Unisba. Dengan menggunakan observasi dan wawancara sebagai teknik pengumpulan data, penelitian ini mengangkat pemaknaan makrosubjektif (seperti makna norma dan nilai dari misalnya, dalam kajian ini makna budaya keislaman tertentu), dan mikosubjektif (seperti makna ahlak mulia, makna kedewasaan, dan sebagainya). Dari sanalah, penelitian ini merumuskan temuan kategori-kategori dari komunikasi “subkultur” religius dari NU, SI, Persis dan Muhammadiyah, di dalam ruang komunikasi antarbudaya di Unisba. Hasil penelitian ini menunjukkan bahwa setiap individu subkultur kelompok keislaman meluruh ke dalam interaksi ahlakul kharimah keunisbaan, yang bervisi dan misi pengembangan keislaman dalam dunia akademik. Kata kunci: komunikasi antarbudaya, komunikasi religius, subkultur komunikasi religius Abstract. Indonesia has a diversity of Islamic religious groups, bringing diverse cultural characteristics of Islamic group communication. In intercultural communication, this represents the characteristics of the subculture of religious communication from each group of Islamic organizations, such as Nahdlatul Ulama (NU), Muhamadiyah, Persatuan Islam (Persis), and Syarikat Islam (SI). In addition, the Islamic University of Bandung (Unisba), which the statute as an Islamic higher education institution, is not based on certain Islamic organizations. Unisba lecturers, among them, have a diversity of Islamic organizations subculture. This research uses descriptive method, in Communication Research Method, from the domain of Qualitative Research using “social reality as qualitative data”. This study examines how the subculture of Islamic groups engages in intercultural communication at Unisba. By using observations, and interviews, as a technique of data retrieval, this study raises meaning macro-subjective (such as the meaning of norms and values of for example, in this study the meaning of certain Islamic culture), and micro- subjective (such as the meaning of noble ahlak, meaning maturity, and so on). This study formulated the findings of categories from the religious “subculture” communication of NU, SI, Persis and Muhamadiyah, in the intercultural communication room at Unisba. The result of this research shows that every individual subculture of Islamic group decays into the interaction of Unisba’s ahlakul kharimah, which has a vision and a mission of Islamic development in the academic world. Keywords: intercultural communication, religious communication, religious 165 MediaTor, Vol 10 (2), Desember 2017, 165-176 PENDAHULUAN itu, di Unisba menunjukkan visi dan Universitas Islam Bandung misinya berdasar “aliran”-keorganisasian (Unisba), menurut Sejarah Yayasan Islamnya. Universitas Islam Bandung; Realitas, Tantangan dan Eksistensi (Safrudin dkk, Nahdlatul ‘Ulama 2008). merupakan salah satu Perguruan Nahdlatul ‘Ulama (NU) Tinggi Islam Swasta (PTIS) yang adalah sebuah organisasi Islam didirikan pada 15 Nopember Tahun 1958, di Indonesia. Organisasi ini berdiri berlokasi di Kota Bandung, Jawa Barat. 31 Januari 1926 dan bergerak di Visi Unisba, menurut Laporan Rektornya bidang keagamaan, pendidikan, sosial, (Wiradipradja, 2002); “Menjadi dan ekonomi. Tujuan: Keagamaan dan perguruan tinggi Islam terkemuka dan sosial (Islam). Jumlah anggota: 90 juta maju, berlandaskan nilai-nilai Islam, (2015). Rais Aam Syuriah: Dr.(HC).KH. pelopor pembaharuan pemikiran dan Ma’ruf Amin. Ketua Umum Tanfidziyah: pelaksanaan kehidupan beragama, dan Dr. K.H. Said Aqil Siradj, MA. Awalnya, pembina insan berakhlak karimah yang ialah Nahdlatul Wathan (Kebangkitan bermanfaat bagi diri sendiri, umat, Tanah Air) yang dibentuk pada 1916. masyarakat, bangsa dan negara”. Misi Dilanjutkan, pada 1918, dengan Unisba adalah “Menyelengarakan didirkannya Taswirul Afkar atau pendidikan, penelitian dan pengabdian dikenal juga dengan “Nahdlatul Fikri” kepada masyarakat, membina kehidupan (kebangkitan pemikiran), sebagai kampus yang dinamis ilmiah, dan wahana pendidikan sosial politik kaum mengembangkan lingkungan fisik dan dan keagamaan kaum santri. Dari sosial berlandaskan nilai-nilai Islam”. situ, berkembang Nahdlatut Tujjar, Unisba, menurut Wiwitan dan (pergerakan kaum saudagar), sebuah Yulianita (Jurnal MediaTor Juni 2017, sarikat untuk memperbaiki perekonomian 1-10), “merupakan Perguruan Tinggi rakyat. Keberadaan Nahdlatul Tujjar itu, Islam Swasta yang tergabung dalam membawa Taswirul Afkar berkembang BKS-PTIS dan tidak dipengaruhi oleh menjadi lembaga pendidikan, dengan organisasi massa (ormas) Islam mana cabang di beberapa kota. pun.” Posisi ini merupakan branding yang Berbagai komite dan organisasi dipegang Unisba, yakni menekankan tersebut menjadi embrio untuk membentuk perguruan tinggi Islam swasta yang tak organisasi para ulama pesantren yang lebih berkiblat kepada organisasi massa mana besar. Untuk itu, pada 31 Januari 1926 pun. (16 Rajab 1344 H), di Kota Surabaya, Dalam pada itulah, Unisba menjadi Nahdlatul Ulama (Kebangkitan Ulama) sebuah wadah bagi kader-kader Islam didirikan, dipimpin oleh K.H. Hasjim dari berbagai organisasi massa Islam di Asy’ari (Rais Akbar). Elan pemikiran Indonesia. Berbagai kader yang bergerak, yang melatarbelakanginya, ialah tradisi atau memilih aktivitas di jalur pendidikan keilmuan ulama yang menjadi dasa tinggi. Unisba menjadi sebuah magnet. bagi pergerakan pembaruan pemikiran Magnet itu menarik berbagai kelompok keagamaan. Para kiai pesantren atau aliran – yang dalam hal ini, ialah mendesak berdirinyanya jam’iyah Nahdlatul Ulama (NU), Muhammadiyah, Nahdlatul Ulama dibentuk. K.H. Hasjim Persatuan Islam (Persis), dan Syarikat Asy’ari menetapkan kitab Qanun Islam (SI) – untuk ber ahlakul kharimah Asasi (prinsip dasar), dan kitab I’tiqad antarsesama kelompok, dalam satu tujuan: Ahlussunnah Wal Jamaah, menjadi khittah mengembangakan Islam melalui dunia NU, sebagai referensi pikiran dan tindakan akademik. Ketika berkomunikasi “trans sosial, keagamaan dan politik di kalangan budaya”, berbagai kelompok keislaman NU. Hal itu diejawantahkan ke dalam 166 Septiawan Santana K dkk, Komunikasi Subkultur Religius NU, Muhammadiyah... anggaran dasar, sebagai berikut: Bahwa di mana pemerintah Hindia Belanda “Nahdlatul Ulama sebagai Jam’iyah mewaspadainya. Diniyah islamiah berasas Islam menurut Meski pada awalnya menolak, akan paham Ahli Sunnah wal-Jamaah.” Ia tetapi pada kemudiannya, pemerintah menganut salah satu dari empat mashab Belanda mengakui SI sebagai organisasi (Hanafi, Maliki, Syafii, dan Hambali). yang berbadan hukum, yakni, pada Pengurus besarnya mengambil tempat ibu 10 September 1912. “Kemajuan SI kota Negara Republik Indonesia. yang pesat saat itu membuat penasehat Pola pikir NU mengambil pemerintah kolonial, Snouck Hurgronye, jalan tengah rasionalis dengan menulis dalam majalah Indologen skripturalis. Rujukan tokoh teologi Blad, meminta pemerintah mewaspadai pemikirannya antara lain ialah Abu kebangkitan gerakan Islam ini dan jangan al-Hasan al-Asy’ari dan Abu Mansur sampai lengah,” Demikian dicatat Alwi Al Maturidi. Secara fikih, cenderung Shahab (2008; blogspot). “Setelah HOS bermazhab Imam Syafi’i, dengan tetap Tjokroaminoto duduk dalam pimpinan memberi tempat pada Imam Hanafi, Syarikat Islam (SI), kemajuan SI makin Imam Maliki,dan Imam Hanbali. Pada hebat dengan semangat berkobar-kobar 1984, NU menggariskan “kembali ke sehingga SI dipandang sebagai ‘Ratu khitah”: meraut kembali warna ajaran Adil’. ahlussunah wal jamaan, dan berbagai Setelah berbadan hukum pun ukuwah pergerakkan lainnya, dalam SI terus bergerak memperjuangkan konteks kemasyarakatan dan kebangsaan. kemerdekaan. Gerakan SI menimbulkan gejolak tersendiri di kalangan bangsa Syarikat Islam (SI) Belanda di Hindia saat itu. Pada sisi inilah, Tiga tahun sebelum Budi Utomo SI bisa dinilai sebagai organisasi Islam muncul, Syarikat Dagang Islam SDI di Indonesia yang terpanjang dan tertua didirikan, yakni 16 Oktober 1905, di umurnya. Warna keislamannya membawa kota Solo. Organisasi perserikatan perjuangan nasionalisme tumbuh sejak ini dicetuskan oleh seorang pemuda jaman Hindia Belanda. “Di bawah Lawean, Solo, asal Klaten, bernama Haji pimpinan trio politikus yang terkenal — Samanhudi. Ia, yang kini dikenal sebagai Tjokroaminoto, Agus Salim, dan Abdul salah satu tokoh pergerakkan Indonesia, Muis — SI menjadi organisasi massa mendirikan organisasi ini untuk tujuan, pertama yang bukan hanya menuntut di antaranya, membangun kekuatan tapi memperjuangkan kemerdekaan
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