The Nature of Our National Spirit

 

The Nature of Our National Spirit

When in 1933, KH. M. Hasjim Asy'ari Tebuireng (Jombang) ordered his son KH. Wahid Hasjim, who had just returned from the Holy Land of Mecca to prepare for the 9th NU Congress in Banjarmasin (South Borneo), the question of nationality then arose. He answered that we need constant discussion between the teachings of Islam and the notion of nationalism/nationalism. Then it became clear that in this country the teachings of Islam cannot be separated from the national factor.

If this is forgotten, then the 'Islamic struggle' in this country will only be followed by a small number of the nation's children. The majority of the nation's children are not used to fighting regardless of nationalism/nationalism, because it has been done in this country for a long time. The Syailendra dynasty of Buddhists on the island of Sumatra has felt this problem since the 6th century AD. Buddhist explorer from mainland China, named Fa-Hien in the 6th century AD found that the Srivijaya dynasty in the south of Sumatra kept the spirit of nationalism in their lives.

When the Srivijayans invaded the island of Java through today's Pekalongan, then through the Hindu kingdom of Kalingga in present-day Wonosobo, establishing the Borobudur Temple in the Muntilan area (present-day Magelang), two centuries later, they had to accept the reality of the construction of the Prambanan Temple (Rara Jonggrang). Hindu-Buddhist style. When later Hindus and Buddhists separately showed reactions to the 'mixed religion', the people of Prambanan in the 10th century AD moved on a large scale to the Kediri area.

The Hindu-Buddhist religion, also called the Bhairawa religion, then continued its journey and became the official religion of the Daha Kingdom in the Kediri area. Then, they moved to Singasari, before eventually becoming a living religion in the Majapahit Kingdom. In that new place, the 'mixed religion' had to accept the presence of the Islamic movement in Terik Village (the translation of the word Tarikat on the banks of the Brantas river) which was under the protection of the Chinese navy who was Muslim at that time.

So plurality in the form of open dialogue has long been practiced by the Indonesian people. We haven't even talked about the Buddhist kingdom in Pakuan (often also called Tarumanegara) near Bogor. Now there are also 'original religion' people like Sunda Wiwitan among the Bedouin and so on in West Java.

When later Mahapatih Gajah Mada of Majapahit 'arranged' the killing of Putri Dyah Pitaloka in Bubat (north of East Java near present-day Gresik), the motive was none other than fear of the emergence of a military political alliance between the Hindu kingdoms in Majapahit under King Hayam Wuruk (Brawijaya IV). who are Hindu-Buddhist and Prabu Siliwangi from Pajajaran, who is Hindu. If that happened, Gajah Mada was afraid that the military-political alliance would alienate the santri community in Majapahit.

When Hayam Wuruk got angry, Mahapatih Gajah Mada fled through the South Banten area and took a boat from Balaraja to Krui in present-day West Lampung. When he later realized that the marriage plan did not contain the possibility of a Majapahit-Pajajaran alliance, he sent a message to Hayam Wuruk that his motive for doing so was because he was afraid of an alliance. Hayam Wuruk sent a message that he wanted Gajah Mada to come personally to the Kraton in Majapahit, to convey this. Arriving in Majapahit (in the area near Jombang now) for months, before he could face Hayam Wuruk, he died of illness.

From the above description, both Gajah Mada and Hayam Wuruk wanted to avoid political and military alliances between Majapahit and others. This is because since a century before that, Majapahit's war loan had swelled, becoming a very heavy burden for Majapahit. In addition, if the military-political alliance takes place, it will fail what Mpu Tantular has dreamed of since two centuries earlier, namely the famous Bhinneka Tunggal Ika adage (different, but still one). This adage was later named Pancasila by Bung Karno in 1945.

Within the dialogue framework of Islam and nationality, the exponents, such as HOS Tjokroaminoto, KH. M. Hasjim Asy'ari, Bung Karno and Djojosugito moved and took part. This struggle led to the 9th NU Congress in Banjarmasin in 1935, which decided that NU would not establish an Islamic state. If we forget about this now and we follow the 'line of struggle' Hizbut Tahrir Indonesia (HTI), PKS (Prosperous Justice Party) or the Islamic Defenders Front (FPI) who want to establish an Islamic state, then we will violate the decision of the congress.