At the end of January 2024, Nahdlatul Ulama (NU) celebrates its founding anniversary. NU is a religious and social organization (jam’iyyah) officially established by the kiai and ulama of Islamic boarding schools (pesantren) on January 31, 1926 (16 Rajab 1344 H). As of 2024, NU enters its second century, marking its 101st year according to the Hijri calendar.
It is almost unimaginable for any organization to persist for a century without experiencing turbulence. Such is the story of NU, which has navigated and responded to the complex and shifting national and international landscapes throughout its history.
The roots of NU are deeply intertwined with international dynamics. Two significant events stand out as formative: the collapse of the Ottoman Empire and the political challenges posed by King Ibn Saud.
Upon hearing the news of the fall of the Ottoman Caliphate, ulama from various Islamic groups initiated a congress to unite the Muslim ummah under the spirit of Pan-Islamism and revive the caliphate’s existence. While noble in its intent, the congress had the opposite effect in practice, further dividing the Muslim community. The traditionalist Muslims, often represented by KH Wahab Hasbullah, found themselves marginalized by the modernist groups (Muhammadiyah, Sarekat Islam, Al-Irsyad, etc.).
Simultaneously, another issue arose in the Hijaz (modern-day Saudi Arabia), where Ibn Saud’s political rise led to strict policies that alarmed the global Muslim community. Ibn Saud was seen as rigid and intolerant of pluralistic interpretations of Islam, seeking to demolish historical Islamic sites, including the tombs of the Prophet’s family, companions, and other significant figures.
In response, KH Wahab Hasbullah formed a small committee known as the “Hijaz Committee” to negotiate with Ibn Saud, requesting that he cease these destructive actions. It is said that no one dared challenge Ibn Saud’s decisions, except for Indonesian Muslims through the Hijaz Committee. Their efforts were successful, leading to a letter from the Wahhabi government guaranteeing freedom for Muslims to worship according to their respective schools of thought, thus preserving these historical sites and practices.
This marked a pivotal moment for traditionalist Muslims, who began to gain recognition for their role in safeguarding Islamic civilization. Many ulama proposed that the Hijaz Committee be formalized into a permanent institution to represent the aspirations and ideology of traditionalist Muslims. After receiving approval from Syaikhona Kholil, the committee evolved into what we know today as Nahdlatul Ulama.
From its inception, NU has contributed significantly to the nation, particularly in the struggle for independence from colonial rule. NU’s scholars (ulama) employed a unique strategy, issuing fatwas for jihad not only in a structural sense but also culturally. They instilled a sense of nationalism and cultural pride in the people, ensuring they were not influenced by colonial values.
However, by the 1940s, NU’s spirit began to waver, largely due to its involvement in national politics, a departure from its founding constitution of 1926. NU began to engage in practical politics, transforming from a purely Islamic organization into a political party.
Initially, NU joined other Islamic organizations in forming the Masyumi party. However, internal conflicts over the distribution of power led NU to break away and establish itself as an independent political party. NU’s efforts culminated in its strong performance in the 1955 elections, securing a significant number of seats in parliament.
Despite its political successes, NU’s focus on politics led to neglect of its social and educational missions. This shift toward political intrigue caused internal conflicts and diverted the organization from its core mission of serving the community and fostering religious education.
Recognizing these challenges, internal criticism led to a call for NU to return to its founding principles, the “Khittah 1926.” In 1984, during the 27th Congress in Situbondo, NU formally ended its involvement in practical politics, refocusing on its social, educational, and religious missions. This return to Khittah 1926 has guided NU’s activities since, laying the foundation for its renewal as a social-religious organization.
The decision to return to Khittah 1926 was not just a shift in political stance but also a reaffirmation of NU’s commitment to education, social welfare, and economic development. NU positioned itself as a “Jam’iyah Diniyah-Ijtima’iyah,” a religious and social organization independent of political affiliations. This transition from “practical politics” to “practical social work” marked a return to NU’s original prestige as a religious leader within society.
Today, NU faces significant challenges in realizing its vision, particularly in politics, education, and socio-economic development. Under the leadership of KH Yahya Cholil Staquf (Gus Yahya), NU must reflect on and develop tactical programs to address these areas.
Politics: NU’s political orientation is clear, focusing on national and populist politics, referred to by Kiai Sahal Mahfudh as “Siyasah ’Aliyah Samiyah” (high-level politics). The challenge lies in navigating practical politics, which has remained a persistent issue across various leadership periods. Allegations of PBNU’s involvement in supporting specific political candidates, as seen in recent controversies, highlight the difficulty in maintaining political neutrality.
Education: Education remains a major challenge for NU. In comparison to other organizations, NU lags behind, particularly in higher education, where Muhammadiyah has established a strong presence. Improving educational quality will require tapping into NU’s potential and strengths, fostering collaborations, and enhancing educational infrastructure through its educational institutions.
Socio-Economics: Perhaps the most complex challenge is in socio-economics. Many members of NU’s community have yet to achieve significant economic prosperity. While some initiatives have been introduced, such as the Koin NU program, more strategic efforts are needed to achieve economic independence and improve the welfare of NU’s members.
In terms of religious affairs, NU has been successful in instilling its values of tawasuth (moderation), tasamuh (tolerance), tawazun (balance), and i’tidal (justice). Looking forward, NU’s challenge in the religious sector may be to promote its inclusive and adaptive teachings globally.
In conclusion, as NU embarks on its second century, it cannot afford to be passive. This is the moment to orchestrate its mission and demonstrate its contribution to building a dynamic, progressive society. The challenges it faces are not obstacles but opportunities for continued growth and impact. NU must remain dynamic, contributive, and progressive in its mission.