(The Romance of PMII and Gus Dur)
The figure of KH Abdurahman Wahid, fondly known as Gus Dur, remains familiar in our minds—a champion of democracy and religious tolerance, the 4th President of Indonesia, and the Chairman of PBNU from 1984 to 1999, among many other notable achievements.
As a kiai, Gus Dur’s Islamic intellectual heritage has profoundly contributed to the development of Islam. Yet, remarkably, the advancement of Gus Dur’s thoughts has often sparked controversy among other kiais. In fact, in a book authored by Muhammad Najih Maimoen (Gus Najih, the son of Mbah Moen Rembang), Gus Dur was nominated as the first liberal figure among the Nahdlatul Ulama (NU) community.
Despite criticisms and accusations of “deviation,” Gus Dur remained resolute and unwavering. Ironically, these allegations often came from those with a superficial understanding of their own faith. On one occasion, Gus Dur remarked, “What do you all know? This is just the tip of the iceberg. Even Hadaratusyaikh (KH Hasyim Asy’ari) kept fighting despite being partially paralyzed.”
For the members of the Indonesian Islamic Student Movement (PMII), Gus Dur is akin to a prophet. Such sentiments echo in Malik Haramain’s work in the book ‘PMII di Simpang Jalan?’ It’s not an exaggeration to liken Gus Dur to such a revered figure. He instilled a spirit of critical thinking within PMII.
In the 1980s, Gus Dur began actively writing about NU from various perspectives: cultural, social, and political. His writings eventually became the cornerstone of the critical tradition within PMII.
During that time, PMII members started gaining confidence, no longer adhering strictly to NU’s traditional culture. Understandably, PMII, culturally tied to NU, seemed influenced by NU’s traditional way of thinking. They even dared to question fundamental issues within NU.
This phenomenon irked the elderly kiais, who deemed PMII’s actions as departing from the traditional Islamic norms of NU. Yet, because Gus Dur held the position of Chairman of PBNU at the time, PMII members felt sheltered from the condemnations of the senior NU ulama.
The intense engagement with Gus Dur’s thoughts and various ideas promoting a liberal interpretation of Islam further accentuated both the liberalism and radicalism within PMII. In the early 1990s, figures such as Ulil Abhsar Abdalla, Mun’iem DZ, and Ahmad Baso emerged. The reading references for PMII members during that period were indeed ‘terrifying,’ ranging from leftist Islamic thoughts following Hassan Hanafi’s ideas, the Islamic critique in the style of Mohammed Arkoun, the liberation theology of Ashgar Ali Enginer, Nasr Hamid Abu Zaid’s critique of Quranic sciences, to post-traditionalism by Muhammad Abied Al-Jabiri.
Where does Gus Dur’s thinking stand within PMII today? Or more precisely, where do the thoughts of PMII members align with Gus Dur’s?
Merely knowing a fraction of Gus Dur’s biography might not suffice for PMII members to truly delve into the depths of his thoughts. Let’s set aside the issues surrounding Islamic thought within PMII for a moment. A figure as colossal as Gus Dur seems somewhat distant from the minds of PMII members today. However, Gus Dur’s immense contributions to the critical tradition of PMII remain substantial and impactful. This serves as a poignant reminder for current PMII members.
The discussion isn’t centered on the current interests, talents, or tendencies of PMII members. The decline in critical and argumentative prowess today serves as a significant area for evaluation within PMII. It’s not just about being stagnant in Aswaja (Ahlus Sunnah Wal Jama’ah) teachings alone. PMII members should revisit the ideological roots, namely Gus Dur’s thoughts. Ultimately, this approach will fortify their perspective on the Aswaja ideology.
In conclusion, let’s reintroduce the tradition of critical thinking embodied by figures like Gus Dur within the current landscape of PMII. This piece is dedicated to Gus Dur’s birthday and serves as self-reflection for present-day PMII members.