Humanist Proselytizing in Disruptive Era
Khazanah
This article is summary of my paper presented in the International Conference of Dakwah and Communications (ICONDAC) by Faculty of Da\'wah and Communication of State Islamic University (UIN) Sunan Ampel at Surabaya. This paper presented on August 18, 2022 in amphi theatre of UIN Sunan Ampel Surabaya. I\'m with Asc. Professor Huey Rong Chen, PhD, from Culture University of Taiwan. This is summary of my paper of conference “Humanist Proselytizing in Disruptive Era”.
We are currently in an uncertain condition called the disruptive era. It is happening not only in social and political life but also in religious life. In political life, the political behavior of society and elites undergoes rapid changes in response to political phenomena. We are showing the Russia and Ukraine war and the uncertain fate of Palestine, Afghanistan, Iraq, and Syria. For example, the issue of presidential choice, relations between political parties, and relations between religious figures.
The information technology and social media development as derivatives characterize religious life in a disruptive era. Social media influences religious life. \"The Death of Expertise\" is one of the effects of the disruptive era. One of the characteristics of the disruptive era is the absence of expertise because social media have taken over many fields, especially google search, which can be a place to ask questions of any kind, social, political, educational, and religious issues. Google search has become the place to ask anything. Google has become one of the instruments of the death of expertise
Proselytizing as an effort to increase understanding and practice of religion is also one of the areas affected by the disruptive era. Initially, it is an instrument of change towards behavior goodness and reducing even nullifying behavior ugliness or Amar Ma\'ruf Nahi Munkar could change direction. It is a contestation to dominate each other and fight for authority as the leader of religious interpretation. It means there is a monopoly on religious interpretation.
Proselytizing is an activity to invite people to the path of truth, namely Islam. All efforts made both verbally and in writing contain an invitation for humans to do good in the way of Allah SWT. These efforts use media and methods based on the principles of spreading Islam. Proselytizing can use modern or traditional media. In general, humanist proselytizing is an effort to spread the religion of Islam that pivots or is based on understanding, attitudes, and actions that aim to elevate human dignity. So humanistic proselytizing is an attempt to spread the concept of religion based on the human dimension.
Proselytizing must undoubtedly base on Islamic ethics on how to develop an understanding and practice of religion in its pattern that is relevant to the truth. Precisely the truth comes from the interpretation of Islamic teachings under their respective beliefs. In this context, there is no monopoly of truth on the interpretation of the religious teachings in question. This is because the interpretation of religious teachings comes from human thought, which allows for pluses and minuses to occur.
As a preacher, the Qur'an actually explains how social ethics communicate must be done. Islam explains very clearly that communicating both orally and verbally must use six principles. First, Qoulan Sadidan: speaking with firmness and truth. Second, Qaulan Balighan: using words that are effective, easy to understand, clear, and on target. Third, Qaulan Layyinan: gentle words. Words that touch the dimensions of feelings and hearts. Fourth, Qaulan Kariman: noble words filled with mutual respect, full of courtesy and politeness, and respect for human dignity. Fifth, Qaulan Ma\'rufan or words that are appropriate and good. Words that are in accordance with the rules of language with the value of goodness. Sixth, Qaulan Maysuran: words that are easy to understand, easy to understand, and in accordance with the principles and ethics of communication.
As part of the Islamic community, there is joy in strengthening religious practice in Indonesia. There are many outward appearances in many moments. For example, the increasing tendency to memorize the Qur'an, the number of women who wear headscarves, and the application of sharia economics in people\'s lives. However, the Islamic movement that carries the themes of Salafism is also getting stronger. One of its characteristics is not tolerating differences. There seems to be a grand design to make Indonesia the target of the intolerant movement. On You Tube, it is easy to find content or uploads that reveal attacks against other groups. Based on BNPT records, information related to attacks on religious adherents has a 68 percent. Among the content are attacks on religious understanding and religious practice, for example, about the religious traditions of Indonesian society that have been ingrained.
Baca Juga : Non-Muslim dan Sertifikasi Halal
The facts show the efforts of the Wahhabi group to carry out "attack after attack," especially against the heart of religious understanding or practice that some Muslims in Indonesia have carried out. This massive movement received powerful support as part of an effort to export Salafi-style religious ideas to the rest of the world. Indonesia, the country with the largest Muslim population in the world, is undoubtedly tempted to be the target of this movement. We know about the statement of jihad and khilafah and also hijrah.
These statements used to be Islamic paradigm to change about basis of state and also the kind of state, from the Pancasila as base of state to Islam as a base of State, or form NKRI to Khilafah or from Pancasila to Islamist. Our founding fathers of this country declared about Pancasila and NKRI as the a basic of state and the system of state. Indonesia is not based on Islam and form of a republic. Therefore, in the state system, it cannot be formally declared Islam is the basis of the state. However, it also cannot be declared to completely abandon religion in the state administration system. Indonesia is also not a secular country that separates religion and the state because religion is not a private matter but a public affair. Indonesia adheres to a public religion and not a private religion
Why does proselytizing need to be related to humanism? Proselytizing is an effort to invite into the path of goodness or a path pleasing to Allah SWT. That leads to the right path, the straight path that invites goodness in this world and in the hereafter. Therefore, proselytizing is relevant to all good for humanity. Something that is not good for humanity is not a way of proselytizing.
Humanist Proselytizing Strategy: Populism of Religious Moderation.
The Indonesian society are lucky to have Pancasila as a common platform used as the basis of the state. Pancasila was established, enforced, and developed to achieve society’s welfare. The state regulates relations between religious communities to create harmony, and safety in the nation and state. Under the concept of the relationship between religion and the state in the One Godhead, the state does not interfere in the internal affairs of religion, for example regulating religious teachings. Those who regulate religious affairs are the ulama/religious leaders. They are the ones who can interpret religious teachings.
There are two stages to presenting GMB as a social movement, namely as an elitist and populist movement. The elite is a group of individuals with ideas and thoughts to make changes. The elites have some authority to take actions that are considered important in the planned social change efforts. The elite has social, political, power, and economic capital. The elite can accelerate social change through these modalities to achieve harmony, and safety. The elite can accumulate the intended modality to promote religious moderation. GMB will succeed if elites and populists can collaborate and synergize with each other. GMB should not stop at the elite through structured efforts in the form of discussions, seminars, and training. Those trained or have several moderate religious ideas and actions must transform them into society.
There are five indicators formulated by BNPT as radicalist preacher of Islam. First, teaching anti-Pancasila and pro-transnational caliphate ideology. Second, teaching takfiri ideology that disbelieves in other parties with different understandings or religions. Third, showing an anti-leadership or legitimate government attitude and building public distrust of the government and the state through slanderous propaganda, fighting sheep, hate speech, and spreading hoaxes. Fourth, have an exclusive attitude towards the environment, change, and intolerance to differences and diversity (plurality). Fifth, usually have anti-cultural views and local anti-religious wisdom.
Strengthening extension workers (councelor) is also crucial in conducting religious counseling based on humanist proselytizing. The preachers must be agent of religious moderation for Indonesian peace. Proselytizing by using the perspective of community empowerment. The preacher should understand how the map of community strength can be approached from an empowerment perspective. The basic principle that everyone has the potential to be developed should be a guide for community empowerment in the humanist proselytizing movement. Community facilitators need to understand local wisdom that should be used as a basis for community empowerment. society empowerment facilitators must understand the principles of empowerment. It needs assessment to understand what they need, their social setting that will be developed, and then choose which alternative will be used as the main in the community empowerment program.
Wallahu a’lam bi al shawab.