KH Hussein Omar: Cultural Da'wa Islamic Da'wah Part Of Strategy

Development and dynamics of an age so rapidly, demand continues to formulate Islamic da'wa proper shape. This is so that your messages last message of the religion can be accepted by society in the middle of globality and complexity of modern problems now. In addition, also to prove that Islam is the doctrine of righteous eating wa likulli age (Islam according to each period and place). Clearly the noble doctrine that never faded swallowed period requires a new orientation and reformulation in accordance with the demands of the times.

Answering this phenomenon thus seems, some circles of our society in recent years to formulate various models of propagation of Islam in harmony with the breath of modern progress. One of them was initiated by Muhammadiyah mass organization that carries the "Cultural Propagation" Islam, an Islamic mission delivery model that is more open, tolerant, to accommodate local cultures and customs. How far the development of Cultural Propagation and its relevance in the modern era now?Secretary General of the Indonesian Islamic Propagation Council (DDII), KH Omar Hussein judge, cultural propaganda is just part of a broader strategy of Islamic da'wah.

"The way it's fine, let alone in the midst of today's rapid development. But the cultural propaganda that does not mean we are allowed to compromise the local values ​​are considered to be contrary to local teachings of the Qur'an and the Hadith. Halsemacam we still reject it," said Hussein. That is why, said the man who was born December 14, 1940, that mission remains culturally relevant. In fact, the commission chairman is appointed missionary MUI Centre, the cultural propagation model was actually implemented since the time of Prophet Muhammad and his companions.

"The practice is certainly a formulation adapted to the society at that time. So the cultural approach should mampumenjadi contemporary Islamic da'wah solution, do not actually become part of the problem of preaching itself," Hussein who is also chairman of one of these KISDI hope. To Republika, Member of the Board of Trustees of Al-Azhar Jakarta YPI is a long conversation around the prospects and challenges of cultural proselytizing of Muslims in the future. Excerpts:

In your opinion, what is called the Cultural Propagation?

I do not want us to be very dichotomous approach related to the approaches and ways of propagation of Islam today. If later some debate among cultural propaganda, to me, that cultural propaganda is one dimension of the preaching itself. If we refer to the texts of the Qur'an and the Hadith, the call it always refers to the understanding, among others, invite others to goodness (yad'uuna ilal Alkhair), as confirmed in Surat Ali Imran, 104. Well, this is then referred to as the dimensions of preaching. Thus, preaching is more a reflection of cultural understanding, approach, and our methodology of the field propagation. That is why, the way in which more accommodating local cultures, as well as more integrated with the local environmental conditions. Only, we do not get stuck on the terminology and the debate that is misleading because the term cultural propaganda.

There is no particular limitation is said to cultural propaganda?

Basically it was the same category with other mission-propagation model, ie, during the mission was in line with the texts of the two sources of Islam, the Koran, and Hadith. Indeed, cultural propaganda, as asserted earlier, more accommodating of locality (local culture), but it's not necessarily any sort of compromise between the Truth and falsehood. It's just that I need to emphasize here, that the cultural propaganda and then as if this is considered the only proper way. Why? Faced with political approaches. Indeed, the political approach at certain moments is required.That is, if the field we are dealing with politically charged in relation to the interests of the wider Muslim community, as in the case of the National Education Law some time ago, yes we are dealing with a political approach.

If we are dealing with a cultural approach was not wearing it, we will lose. Another example, in the matter of Religious Judicature Act, in the late 80's. Many cases like that, from the Natsir first (although not imagine at that time, whether cultural propaganda or not, until now). Therefore, I want to reiterate here, that the cultural approach and a time and place, so any time there is also a political approach.Therefore, the agencies also have responsibilities propagation when the propagation is entering the political approach. Well here, I consider it important any approach, including the cultural approach.

If so, can be used as a medium of cultural propaganda tajdid dong?

Sure you can. These updates are not many do. If now the circle is much more developed cultural propaganda or something, I think has great potential as a medium renewal of religious life, and that was desired by Islam. That the reform was a must, I think that's very appropriate cultural propaganda used as a means towards it.

So far, how do da'wah approach NU and Muhammadiyah?

Yes, if I see it, the call of NU's developed more give in the pressures of tradition, more tradition-oriented and appreciate. In fact, arguably, the cultural approach NU had long since been developed. Because in reality, locality approach, namely the appreciation of traditional values ​​in the larger society, then NU can be accepted quickly, especially in rural areas. While in Muhammadiyah, there is the spirit of renewal that stand out, though tajdid (updates) from the outset that the Muhammadiyah promoted continue to experience ups and downs frequency. But I think both (NU and Muhammadiyah) are both cultural preaching.

What are the weaknesses and strengths of both organizations developed preaching Islam?

The ideal is that both should be merged. NU's excess as before, bending and liquid.Although according to some critics flexible so it is not clear, but readily accepted by many people. However, his weakness is to move people systematically become rather difficult. And the tendency of people not so dependent on the system, but the person or persona. It is then called up the cult of extreme individuals. While the weakness of the organization Muhammadiyah is because the policy should be set together, then it becomes easy. If voting is easy, but as happens in the Assembly's Annual Session is also difficult to reach agreement. And, in what would become slow, become bureaucratic. Even Muhammadiyah activists themselves are less able to appear himself. Because he always refers to the group's decisions. But, in fact could make the Muhammadiyah organization as a tool to mobilize communities.

DDII see for yourself how this cultural propaganda approach?

We at DDII not see or do not wish to enter the territory of debating these terms. For us, both culturally and other propaganda, it is part of the propaganda policies.Importantly, the pressure that is bil wisdom (da'wah delivered with knowledge), mauizatil hasanah (positive examples), and wa jadilhum billati hiya ahsan (debate with common sense and good too). The third way that suggested the Koran it's clear and unequivocal, accommodate all Islamic values. So, no problem, any way, which is important not violate Islamic teachings.

How is its relevance in the midst of plurality and the times are so fast?

I think preaching will remain culturally relevant, anytime. Now it just repacking approaches. My opinion, propaganda with the cultural approach will be more successful again to attract elites who reach the level of reliability in matters that are material, economic, political, but they are somewhat distant from living according to Islamic theology. Such people, if approached in a more formalistic approach emphasizing the formal dogmas halal-haram kind of approach, it would be difficult to achieve. It may actually be going away. So the best way to group like that is the cultural approach.

Only, in the urban areas, even among some rural areas also, our society is experiencing two equally strong tendency to be solved by the missionary movement.First, the positive trend, namely the phenomenon of transcendence, where the city wants to look more religious. So people flock bondonglah pilgrimage, umrah, want to be closer to the guidance of religious guidance, rampant religious studies, and so forth. Second, massive and negative tendencies, such as the phenomenon of amoral attitudes, rampant pornography and porno-action, and the like. Essentially, two things contradict each other, and this will continue to fight. Therefore, the model will remain culturally relevant preaching because his methodology is much more conditional and accommodate the locality.

Then, if the preaching of the Prophet Muhammad delivered nor his companions could be called a cultural approach?

Well. Prophet, or the friends that was preaching adapted to local conditions.Sayyidina Umar bin Khattab, for example once said, "Khatibu an-unlucky 'ala Qadri uqulihim" (convey the teachings of Islam according to their ability levels). So, I think the way the Prophet Muhammad and his companions could have what we call cultural. We'll see how to approach the Prophet tribes that exist at that time.Therefore, we can imitate, certainly with a different state of society today. And exactly what the Prophet SAW and his companions were a reflection of the three forms as mentioned in the Qur'an, namely Mauidah hasanah, jaadil hum billati hiya ahsan, and bil wisdom.

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