Wawasan Gerakan Islah dan Kosmopolitan Muslim: Wasilah Untuk Merealisasikan Aspirasi Nahdah
Pengenalan
Angkatan Belia Islam Malaysia (ABIM) telah menganjurkan Muktamar Sanawi Kali Ke-50 pada 19 Februari 2022 (Sabtu). Program ini telah dirasmikan oleh Datuk Seri Anwar Ibrahim (Presiden ABIM yang Kedua dan Ahli Parlimen Port Dickson). Sempena dengan muktamar ini, ABIM telah mengetengahkan ucapan dasarnya bertemakan “Wawasan Gerakan Islah dan Kosmopolitan Muslim: Wasilah Untuk Merealisasikan Aspirasi Nahdah”. Ucapan dasar ini telah menggariskan tujuh ketetapan utama seperti berikut:
1. Separuh Abad Penubuhan ABIM Dalam Pembinaan Negara
Kemunculan ABIM yang memimpin kebangkitan serta kesedaran Islam yang fenomenal dalam sejarah pembinaan negara. ABIM telah mencetuskan pengislahan dan pembaharuan dengan membina sarwa pandang bahawa Islam adalah sebagai cara hidup yang membina peradaban manusia dalam konteks yang lebih luas.
Transformasi besar-besaran ini telah disimpulkan oleh Prof Mohammad Hashim Kamali yang menyimpulkan keadaan ini adalah cerminan kepada kombinasi acuan islah bersama tajdid pemikiran yang berlaku dalam masyarakat:
“In the context of Malaysia, the Muslim Youth Movement of Malaysia (ABIM) that emerged in 1971 drew much of its motivation from a combination of both tajdid and islah, that called for spiritual and moral transformation of individuals and visualised a more equitable and just society.”
2. Memimpin Perubahan Dalam Masyarakat
ABIM merupakan sebahagian daripada kesinambungan gerakan pembaharuan yang muncul dalam turun naik sejarah peradaban Islam, yang peranannya harus disoroti dimensi Ilmu Sosial Profetik yang dikemukakan oleh Kuntowijoyo seperti berikut:
“Dalam kaitan itulah saya pernah mengemukakan bahwa yang kita butuhkan sekarang adalah ilmu-ilmu sosial profetik, yaitu yang tidak hanya menjelaskan dan mengubah fenomena sosial, tapi juga memberi petunjuk ke arah mana transformasi itu dilakukan, untuk apa, dan oleh siapa? Oleh kerana itulah, ilmu sosial profetik tidak sekadar mengubah demi perubahan, tapi mengubah berdasarkan cita-cita etik dan profetik tertentu. Dalam pengertian ini maka ilmu sosial profetik secara sengaja memuat kandungan nilai dari cita-cita perubahan yang diidamkan masyarakatnya”
Maka, menerusi dimensi ini, sejarah gerakan Islāḥ lalu bukan semata-mata sebagai bahan penceritaan kosong mahupun bahan hiburan penglipur lara. Akan tetapi harus dimanfaatkan sebagai instrumen untuk membina semula ataupun reconstruct pemikiran warga penggerak gerakan ABIM dan umat seluruhnya.
Justeru, kesedaran ini akan mengangkat dan membawa kefahaman bahawa ABIM tidak bangun mengemudi gerakan pembaharuan dan perubahan dari vakum yang kosong. Hakikatnya, gerakan pembaharuan yang kita bawa telah mengalami pelbagai proses interaksi dan saling berhubung serta menjambatani di antara satu sama lain.
Walaupun wujud simpang siur tertentu dalam gerakan Islāḥ lampau, namun perkara ini bukan penghalang untuk kita berinteraksi dengan sejarahnya disebabkan oleh peristiwa yang sarat dengan pelbagai hikmah dan pengajaran.
Malah, keberadaan ABIM pada hari ini yang konsisten membawa gagasan pembaharuan adalah bersifat penerusan dan ‘acceleration’ kepada perjalanan Islāḥ dalam masyarakat.
3. Nahdah dan Pembinaan Islam Yang Universal
Melangkah kehadapan, ABIM berhasrat lanjutkan usaha untuk merealisasikan cita-cita nahdah Islam dan pembinaan peradaban Islam adalah bersifat sejagat serta tidak terkongkong serta tidak eksklusif pada kelompok masyarakat Muslim semata-mata. Prof Emeritus Osman Bakar telah menamakan identiti peradaban Islam sebagai ‘ummatan wasatan’ atau “the middle nation” yang sifatnya universal seperti berikut:
“The idea of middleness itself is universal in nature… in its literal meaning the word wasatan refers to the middle or intermediate geographical location of the Islamic world. But it also conveys a meaning that is applicable to human beliefs, thoughts, and behavioural conducts; in other words, to human culture and civilization. When the idea of middleness is applied to these human things, then it brings the connotation of societal balance, equilibrium, and justice.”
4. Kosmopolitan Islam dalam aktualisasi Islah dan Tajdid
Paradigma kosmopolitan Islam menegaskan bahawa Islah dan Tajdid berlaku seiring dengan usaha memupuk budaya inklusif dan membentuk acuan keterbukaan dengan merancakkan interaksi merentasi batas wilayah, budaya, ras, agama, dan latar keturunan. Peranan gerakan Islah di rantau ini (alam Melayu) berencahkan kosmopolitanisme telah dinyatakan oleh Prof Azyumardi Azra seperti berikut:
“Islam kepulauan nusantara berkembang dan menemukan momentum konsolidasi ortodoksi sejak abad ke-17 dan abad-abad selanjutnya, ketika ulama-ulama Jawi kembali dari Haramayn setelah belajar beberapa dasawarsa. Mereka belajar di Makkah, Madinah dan sejak awal abad ke-20 juga di Kairo (Kaherah) dari ulama dan intelektual kosmopolitan, yang datang dari berbagai pelosok dunia Muslim. Hasilnya murid dan ulama Jawi setiap generasi pada setiap abad, juga memiliki cara pandang, pemahaman dan praksis keislaman yang juga kosmopolitan”.
5. Interaksi Untuk Membina Negara
Untuk menjayakan agenda Islah, ABIM mengambil tanggungjawab untuk membina watak penggeraknya dengan ciri-ciri kosmopolitan. Antaranya dilakukan dengan membuka jendela interaksi dan libat urus – engagement dengan pelbagai pihak untuk berkongsi aspirasi pembaharuan dan perubahan dapat dimanfaatkan oleh masyarakat. Menerusi jaringan serta libat urus ini, para pemegang taruh masing-masing berlapang dada untuk menerima pandangan serta kritikan dan saling menghormati peranan yang digerakkan oleh rakan-rakan strategik yang lain.
6. Anjakan Amalan Politik Baharu Berorientasikan Rakyat
Kemelut politik yang menjejaskan sosio-ekonomi rakyat menyedarkan kita bahawa satu anjakan baharu yang berorientasikan rakyat perlu direalisasikan. Masyarakat perlu diberi dan ruang serta waktunya yang tersendiri dalam bentuk politik (deliberative ataupun participatory democracy) di samping dihormati serta peranannya untuk merangka dan merealisasikan formula penyelesaian kepada persoalan semasa di akar umbi.
7. Gagasan Bangsa Malaysia Sebagai Solusi
ABIM sejak awal penubuhan telah menegaskan gagasan serta aspirasi Bangsa Malaysia sebagai solusi penyatuan dan acuan pembinaan negara secara bersama. Gagasan ini berasaskan kepada tiga orientasi kesetiaan meliputi tiga perkara berikut:
* Untuk video penuh, klik di sini:
https://www.facebook.com/abimalaysia/videos/1025857404676848
MUHAMMAD FAISAL ABDUL AZIZ, Presiden ABIM.
A Vision for Muslim Cosmopolitan Reform Movement: Building Bonds to Rise Together
Introduction
The Muslim Youth Movement of Malaysia (ABIM) organized the 50th Muktamar Sanawi (Annual General Assembly) on 19 February 2022 (Saturday). The event was officiated by Datuk Seri Anwar Ibrahim (Second President of ABIM and Member of Parliament for Port Dickson). In conjunction with this muktamar, ABIM presented its keynote speech themed “A Vision for Muslim Cosmopolitan Reform Movement: Building Bonds to Rise Together”. This policy speech outlined seven key points:
1. ABIM: Half a Century of Nation Building
ABIM has been at the forefront of the rise of Islamic consciousness in nation building. ABIM’s approach to reform and renewal is based on the view that Islam is a way of life built on constructive civilisational principles in a broader context.
This massive transformation has been described by Prof Mohammad Hashim Kamali as the combination of Islamic revival and reform in society:
“In the context of Malaysia, the Muslim Youth Movement of Malaysia (ABIM) that emerged in 1971 drew much of its motivation from a combination of both tajdid and islah, that called for spiritual and moral transformation of individuals and visualized a more equitable and just society.”
2. Leading Change in Society
ABIM is part of the continuum of ongoing reform and change through the ups and downs of Islamic civilisation. Kuntowijoyo’s Prophetic Social Science says that:
“In that regard, I once said that what we need now are the prophetic social sciences, which not only explains and changes social phenomena, but also give clues in which direction the transformation is done, for what, and by whom? Prophetic social science thus does not simply change for the sake of change, but changes based on certain ethical and prophetic ideals. In this sense, prophetic social science deliberately ascertains its values from the ideals of change that society desires.”
In this sense, the history of reform is not an empty story, or mere entertainment. It is instead an instrument that informs the thought process of all of ABIM and the ummah as a whole.
This awareness will lift us up and show that ABIM is not rising from a vacuum to drive a movement for renewal and reform. In fact, our movement has gone through and is informed by a great deal of interaction and bridge-building.
Although we have been through many trials and tribulations in this journey of reform, this is no obstacle for us to interact with a history that is full of wisdom and teachings.
ABIM’s presence today is one that is consistent with the movement for change, and a continuation as well as an acceleration on the journey of societal reform.
3. Rising Together and the Construction of Universal Islam
ABIM intends to continue efforts to realize the ideals of Islamic revivalism. The principles of Islamic civilization are universal and not restricted or exclusive to the Muslim community alone. Professor Emeritus Osman Bakar describes the identity of Islamic civilization as ‘ummatan wasatan’ or ‘the middle nation’ which is universal in nature:
“The idea of middleness itself is universal in nature… in its literal meaning the word wasatan refers to the middle or intermediate geographical location of the Islamic world. But it also conveys a meaning that is applicable to human beliefs, thoughts, and behavioral conducts; in other words, to human culture and civilization. When the idea of middleness is applied to these human things, then it brings the connotation of societal balance, equilibrium, and justice.”
4. Cosmopolitan Islam in the actualization of Islah and Tajdid.
The cosmopolitan paradigm of Islam asserts that Islah (reform) and Tajdid (renewal) occur in tandem with efforts to foster an inclusive culture and form a mold of openness by fostering interaction across territorial, cultural, racial, religious, and ethnic boundaries. The role of the Islah movement in this region (the Malay world) is based on cosmopolitanism, described by Professor Azyumardi Azra as follows:
“Islam in the archipelago flourished and gained momentum in terms of consolidating orthodoxy from the 17th century onwards, when Jawi scholars returned from Haramyn after decades of study. They studied in Makkah and Medina, and since the beginning of the 20th century, also in Cairo where they learned from from cosmopolitan scholars and intellectuals who came from various parts of the Muslim world. As a result, Jawi students and scholars of every generation in every century also have a view, understanding, and practice of Islam that is also cosmopolitan.”
5. Interaction in Nation-Building
To advance the agenda of reform, ABIM infused its driving character with cosmopolitan features. This is done by pursuing meaningful interaction and engagement with various parties on the subjects of shared aspirations for reform and how change can benefit society. This networking and engagement creates a space for all stakeholders to exchange views and criticism open heartedly regarding the strategic role we each play.
6. Shift in New Rakyat-Oriented Political Practices.
The political turmoil affecting our society and economy has made us realise the need to become more rakyat centric. Society needs to be given its own space and time to build a more deliberative or participatory democracy as well as to be empowered to formulate their own solution to issues at the grassroots level.
7. The Idea of Bangsa Malaysia as a Solution
ABIM since its inception has emphasized the ideas and aspirations of Bangsa Malaysia as a unifying model for building our nation together. This idea is based on three paradigms of loyalty:
a. Loyalty to the responsibility of empowering the community collectively;
b. Loyalty to defend the dignity and self-esteem of all citizens; and
c. Loyalty to a way of life that guarantees the sustainability of future generations.
* Click here to watch the full video: https://www.facebook.com/abimalaysia/videos/1025857404676848
MUHAMMAD FAISAL ABDUL AZIZ, ABIM President.
#ABIMdiHatiku #GerakanIlmuDanBakti #SeparuhAbadABIM
