Notes on NDP HMI
The Basic Values of the HMI Struggle that Nurcholis Madjid initiated in 1969 are the text of the doctrine of struggle or the ideological narrative of the association cadres, which are still in use today. However -considering in my initial writing about the inclusiveness of the times- the extent to which the ideological formulation is still relevant in the contemporary context.
NDP which in its initial sense, Cak Nur called it, “The formulation of the main teachings about Islamic religious teachings, namely the basic values, as stated in the al-Kitab and as-sunnah,” indirectly departs from the interpretation of Cak nur’s basic thoughts about Indonesian-Islamicism as a response and effort to reform at that time. We must also be aware of and understand the social construction of a historical narrative that occurred before the formulation of the struggle was initiated.
In today’s reality, it seems that we have complex variables that are more complex and ‘modern’ than at that time, considering that human truth is still relative. Other variables that we must pay attention to are the cohesion of ideas across the ages and the futuristic narrative of the past in which the present is the future at that time.
In short, we need to revisit the critical narrative of the text and the context of the NDP itself. Even Cak Nur had emphasized this in the Introduction to the Executive Board of HMI when he was the General Chair of PB HMI in 1971. (Solichin, 2015) Cak Nur said:
“Disclosure of values itself is indeed not impossible to change, but must be maintained, especially values like Tawhid. However, as it is possible to change the pressure and its implications, there is room for development. Naturally, there is also room and opportunity for a document such as an NDP. Not only was the name changed from NDP to NIK (then NDP was re-pen). Furthermore, it is the legitimate duty/thought of the HMI brothers. Therefore, I invite you if, for example, there is someone who wants to work on this.”
In this critical narrative, we should first review the substance of Cak Nur’s ideas in the eight chapters of the NDP HMI. That is important for us to realize to fully see the essence of NDP and then find a narrative of renewal or development in it.
Humanities, Not Philosophy
Dialectics regarding the understanding of HMI’s NDP often — not to say constantly — departs from a philosophical perspective. In this case, the NDP then becomes a very philosophical narrative with an understanding of philosophy as the initial medium in its approach. Until then, it became an “intellectual wisdom” in the delivery of NDP material to be introduced to the philosophy of science or logic.
Actually, not wrong. However, for the writer, Cak Nur’s own efforts to compose the NDP depart from the humanities narrative, not philosophy. We can see from the first word that Cak Nur opened the main paragraph in Chapter I regarding the Basics of Belief that “humans need a form of belief” is the starting point for him to depart from the perspective of humanism itself.
Where the nature of the humanities is the study of how to make or raise people to be more cultured, in the study of humanities or the science of humanity itself, there are various sub-sections of the discussion of science which include theology, philosophy, history, philology, linguistics, literature, art, psychology, archaeology, anthropology, cultural studies.
This means that in this case, philosophy is a branch of the humanities itself from many other branches that are present in this discipline. The position of philosophy, in this case, then is not the ‘causa’ or the initial cause of the existing scientific disciplines. Considering that this group of philosophers often classifies the scope of philosophy (love-wisdom) in ontological (metaphysical), epistemological (logic and science) aspects, and axiological (ethics and aesthetics) aspects, which are often used as a “philosophy of science” tool. (Sumantri, 1999). Moreover, according to these philosophers, other sciences come from these three branches of philosophy.
Humanization is a more straightforward narrative to return to the starting point of the humanities study broadly in delivering a critical study of understanding Cak Nur’s NDP. Not deep in one aspect of the study of the humanities, in this case, is the emphasis on philosophy. Indeed, for the author himself, this is an awareness effort to restore the basic and primary identity in studying NDP, not focusing on something that is actually “secondary” or just one branch of humanities studies. So that humanization is an effort or process of returning to the basis of the study of the humanities, not something secondary by emphasizing the “philosophy” aspect alone.
Humanities here emphasize the individual aspects of humans themselves in their personality, which is filled with good dignity values. In the HMI Cadre Guidelines, for example, the emphasis on providing HMI NDP material in three affective, cognitive, psychomotor points in Basic Training, refers to an attitude that is more confident in Islam, tends to truth, loyalty, optimism/never give up; know HMI’s NDP; perform prayers and other worship, likes to recite, study, and share. In fact, after giving HMI NDP materials, HMI cadres are often found neglecting their prayers as religious education and their duties as servants. Excessive and libertarian philosophical dialectics could cause this in the delivery of HMI’s NDP.
Whereas Cak Nur himself, in this case, once said in the foreword of PB HMI in 1971, that:
“The systematics in lecturing the NDP to the trainees (trainees or training participants) depends on the participants’ level of knowledge and the method of the approach chosen by the lecturers themselves. Therefore, every lecturer or instructor of exercises is asked to be creative to make their own systematics according to their needs. Moreover, considering that the formulation of the NDP is made in such a way that as far as possible, it is merely a “normative” guide, it is also hoped that the skills of instructors or lecturers will be able to present real examples in everyday life, both positive ones (that is, following value in question) or negative (i.e., contradictory). In this way, the appreciation of these norms will be more profound.
Thus, it becomes clear that in the final paragraph, presenters/lecturers can present real examples in human life, not being fixated on the realm of ideas alone. So that appreciation of reality will find its values. Humanities, in this case, will talk about human values and the extent to which they can interpret real-life reality with proper and good values and become a complete human beings.
HMI NDP Update Discussion
The Basic Values of the HMI Struggle formulated by Cak Nur with the assistance of Endang Saifuddin Ansari and Sakib Mahmud were ratified as the doctrine of the HMI struggle at the IX Congress in Malang, then changed its name to NIK (Cadre Identity Value) at the ninth congress. XVI in Padang in 1986 was due to an adjustment to Law no. 5 of 1985 concerning the Single Principle. Moreover, this has implications for changing the HMI principle from “Islam” to “Pancasila.” The different themes in the NIK from the initial NDP itself can be found in Chapter 6 of the NIK, namely Social, Political, Legal, and Economic Justice; and in Chapter 7, namely “Humanity and Civilization.”
However, in this case, what I emphasize is not about the name change. However, the development of the substance of the NDP into a NIK and then the NIK was criticized by Andito and Dudi Iskandar with the narrative of “NIK Reconstruction,” which was formulated by both of them in 1999 during the XXII Congress in Jambi. The Reconstruction of Cadre Identity Values (NIK) emphasizes a critical-logical review of the systematics or flow of Cak Nur’s thinking, which, according to them, is ambiguous.
Andito and Dudi then presented their intellectual-work endeavor by formulating the “General Framework for Reconstruction of the NIK HMI.” His reasoning regarding the urgency of reconstruction is the awareness that there is no single concept that can be considered final and sacred (secularization borrows Cak Nur’s term). In further information, Andito and Dudi tried to renew the organization’s doctrine that had survived for 30 years by looking at some of the shortcomings that were present in the NIK, among which the explanations were:
1. Wholeness of the theme
First, the theme of the universe is not explored comprehensively. The universe is united in NIK I (Basics of Faith). So it is not complete and autonomous. At the same time, the universe is an autonomous existence outside of God and humans. Especially at this time, the community’s theme of the environment is increasingly being voiced. That means that the universe’s presence is man’s best partner towards God. Second, the eschatological themes and prayer, one package with God, are not discussed in-depth as a philosophical discussion. Third, the theme of culture and civilization has not been fully discussed, which concerns all values, both material and immaterial, for the welfare of humankind universally.
2. The integrity of the discussion paradigm
First, there is a paradigm shift in use, such as mixing philosophical and sociological approaches. This happened in Chapter I (Fundamentals of Belief), eventually blurring the theme of the discussion. Second, the unsystematic discussion on one grand theme. The plot tends to jump up and down and be forced. See Chapter I (Fundamentals of Trust) and NIK V (Individuals and Society). In addition, there is a discussion that is not clear in terms of the themes presented as stated in Chapter VII (Social Justice and Economic Justice). Meanwhile, Chapter VII (Humanity and Science) seems to be a separate chapter because the relationship is unclear.
In such an analysis, Andito and Dudi also formulated the composition of their version of the NIK to be:
1. Fundamentals of Faith
2. Basic Understanding of Humanity
3. Humanity and the Principles of the Dynamics of the Universe
4. Universal Necessity (Taqdir) and Freedom of Business (Ikhtiar)
5. God Almighty and Humanity
6. Individuals and Society
7. Social, Political, Legal, and Economic Justice
8. Humanity and Civilization
9. Conclusion and Closing
In his opinion, Andito and Dudi Iskandar, in the critical narrative, are their intellectual endeavors to make the NIK relevant so that it is more systematic in the integrity of the theme and paradigm of the discussion. The author thinks the reconstruction of NIK in its formulation and concept deserves our appreciation. This means that both have a deep intellectual concern with concrete evidence of their formulation in reviewing, reviewing, and then looking for efforts to improve the NIK itself.
In the book Compilation of the NDP HMI by Danial Iskandar Yusuf, it is stated that there are efforts to reconstruct or renew the NDP HMI carried out by the HMI Makassar Branch. In the prologue of the book, Danial said:
“The passionate spirit of NDP reconstruction from the branches was then facilitated through a workshop in Mataram which brought together drafts of NDP reconstruction brought by several Badko and invited branches. Through various forum dynamics, the workshop finally led to a comparison of the draft bid for the Makassar Branch of HMI with Cak Nur’s NDP, so that through the FGD in the workshop, a team of eight participants was formed to oversee the draft offer of the Makassar Branch of HMI. After the workshop in Mataram, the process of finalizing the text was carried out by team 8 in Selong and at the East Makassar Branch of HMI. This draft was later ratified at the XXV Congress in Makassar in 2006 as the HMI NDP, commonly referred to as the new NDP.
However, shortly after being ratified, the new NDP received much criticism, both towards the text and the process of formulation and ratification at the Makassar congress. In a seminar/workshop held by PB HMI in April 2009, it was revealed that the new NDP was not the result of the reconstruction of Team 8, but the narrative result of Arianto Achmad, an NDP teacher in the East Makassar Branch, which went through a specific process so that it could be used as a final draft so that it was ratified at the Makassar congress. Through a forced forum mechanism: voting.
In addition, criticism of the content of the new NDP text was also conveyed by many parties, including Azhari Akmal Tarigan, Amrullah Yasin (former Team 8), and Kun Nurachdijat, who pointed out that the new NDP ‘smells’ of Shia sect, with quality that is ‘no better than the NDP. Besides that many branches, Cak Nur did not want to use the new NDP and tended to choose Cak Nur’s NDP, which incidentally was an unconstitutional act. These various realities — the defects of the New NDP — gave birth to the decision of the PB HMI for the period 2008–2010 and was later strengthened through the XXVII congress in Depok 2010 to restore Cak Nur’s NDP as a valid NDP HMI”.
Compiling Concise Notes on HMI’s NDP
On the other hand, I tried to examine Cak Nur’s concepts which have not been clearly or biased explained in the NDP HMI. However, I did not use the text approach and reconstruction on Cak Nur’s NDP as Andito, Dudi Iskandar, or Arianto Achmad did.
According to the author, what we should try here is to summarize concise, concise, and simple notes in three main points regarding the NDP of HMI so that these notes can be used as an introductory medium or as notes on the development of the original narrative of Cak Nur’s NDP HMI. He wrote where Cak Nur invites all of us to try to renew the NDP. In the book Islam HMI School by Azhari Akmal Tarigan, Cak Nur said:
“Values , of course, do not change. If there is, for example, the value of monotheism, of course, it does not change. However, the disclosure and emphasis on the implications of the NDP may even be changed. Because throughout history, monotheism has the same form, namely understanding of the One Godhead. However, the implications are changing. We can see the mission pressure on the Apostles, and it is changing. For example, Isa al-Masih came to change the Torah (so that I may make lawful for you some of what is forbidden to you). The Prophet Jesus came to justify some forbidden in the Old Testament. So, the implications of Tawhid can change according to the times. Because it is also a matter of interpretation.”
Thus the notes that I mean, namely: First, notes on the problem of divinity. Second, notes on humanitarian issues. Third, notes on social problems. In order to make it easier as an approach to capture the essential points contained in the NDP HMI as the philosophical and ideological values of HMI cadres in fighting for the mission of HMI, the authors try to describe as follows: