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Sahur Bersama Tokoh "Aat Surya Safaat"

Sahur Bersama Pof. Dr. KH. Nasaruddin Umar, MA ( Imam Masjid Istiqlal ) bagian 2

Sahur Bersama Prof. Dr. KH. Nasaruddin Umar, MA ( Imam Masjid Istiqlal )

Sahur bersama Prof. Dr. Ir. Kadarsah Suryadi, DEA ( Rektor ITB )

Sahur bersama Prof. Dr. Ir. Kadarsah Suryadi, DEA ( Rektor ITB ) bagian 2

Sahur bersama Dr. KH. Anwar Abbas, M.M, M.Ag ( Sekjen MUI ) bagian 1

Sahur bersama Dr. KH. Anwar Abbas, M.M, M.Ag ( Sekjen MUI ) bagian 2

Sahur bersama Dra. Ustadzah Herlini Amran bagian 2

Sahur bersama Dra. Ustadzah Herlini Amran bagian 1

Sahur bersama H. Helmi Hasan, SE bagian 2 ( Walikota bengkulu )

Sahur bersama H. Helmi Hasan, SE ( Walikota bengkulu )

Sahur bersama Ustadzah Hj. Lulung Ummu Mumtaza bagian 1

Sahur Bersama Dahnil Anzar Simanjuntak ( Ketua Pemuda Muhammadiyah )

Name: Sahur Bersama Dahnil Anzar Simanjuntak ( Ketua Pemuda Muhammadiyah )
Uploaded: 2018-05-24T20:00:00Z
Description: Program Acara Sahur Bersama Tokoh pada Ramadhan 2018

Rasil TVDipublikasikan: 24 Mei 2018838 views

Program Acara Sahur Bersama Tokoh pada Ramadhan 2018

Transkrip diambil dari YouTube. Klik timestamp biru untuk melompat ke posisi tersebut di pemutar.

In the name of Allah, the Most Gracious
, the Most Merciful. Peace be upon you,
and Allah's mercy and blessings. Praise
be to Allah, Lord of the worlds. May
peace and blessings be upon Muhammad
and his companions. O Allah, guide us
to the right path. Broadcasting from 36
Masjid Silaturahim Street, Cibubur,
Bekasi, Radio Silaturahim is the visual
radio for Islam. Brothers and sisters
blessed by Allah SWT, how are you doing
during this suhoor time? May you always
be in good health and have all your
affairs facilitated by Allah SWT. I am
very pleased that I, Angga Aminuddin,
can greet you once again wherever you
are. Accompanying your suhoor time.
Wherever you are right now, you can
listen to our broadcast in Batang and
its surroundings via Radio Salah FM.
For those of you in the Sukabumi area
and surroundings, via Radio Latansa FM.
In the Banyuwangi area via Suara
Habibullah, and those in the Semarang
area via our station in Semarang. And
alhamdulillah, this year we are also
broadcasting in the Jogja area via
Radio Silaturahim Jogja, and for those
in the Gorontalo area via Radio Poliama
. In this edition of 'Suhoor with
Figures,' we are featuring a youth
leader. Usually, the figures we invite
are a bit older, right? Now, we have
invited a youth leader from the Central
Board of Muhammadiyah Youth, the
chairman himself, Bang Dahnil Anzar
Simanjuntak. Peace be upon you, and
Allah's mercy and blessings.
Peace be upon you, and Allah's mercy
and blessings.
So, it's been since 2014, right?
Yes, I...Since 2014, I have been a
chairman on the central board.
Yes, yes. There is a general chairman,
and there are chairmen.
Hm. So the term is 5 years, right?
The term is 4 years.
Muhammadiyah Youth is 4 years. My term
is from 2014 until the end of 2018.
Why isn't it the same as the President,
5 years?
Well, Muhammadiyah Youth is a cadre
organization, you see. If Muhammadiyah
is 5 years, then Muhammadiyah Youth is
4 years, and further down, the IRM/IPM
is only 2 years. Why? Because as a
cadre organization, it must constantly
undergo a process. Then, in Da'wah,
there is the 'Marhalah' or stages of
Da'wah. So, this is the arrangement. So
...
the term for Muhammadiyah Youth is
indeed 4 years.
Right. What are your activities like,
Bang Dahnil? You seem really busy.
As usual, my routine is teaching. Yes,
I am a lecturer at a state university,
Sultan Ageng Tirtayasa, every day in
the Faculty of Economics and Business.
Yes. Then, for the rest, I am with
Muhammadiyah Youth,
and also, yes, business, for what...for
...
to maintain...usually, I use business
to protect the dignity of the movement,
and my own dignity as well.
So that, economically, I am also
self-sufficient. A lecturer. I think, I
am a lecturer at a state university. So
, but clearly, what is it called? You
know yourself, the salary of a civil
servant is as it is. Besides that, I
also have several businesses,
especially in property and plantations.
And the busy Bang Dahnil is also active
in writing, and I have his latest book
in my hand titled "Rent-Seeking
Political Logic."
This is my eighth book.
Your latest, the eighth book, right?
Yes. This rent-seeking political logic
is a trilogy of three books. The first
is titled "Development Acrobat."
Yes. Then the second one is "Rent
Dynasty." Then this third one is "
Rent-Seeking Political Logic." So, the
theme revolves around the behaviors
of Indonesian politics, where the
political framework is rent-seeking,
hunting for personal gain. Yes. It's
like becoming a business field
for our politicians to accumulate
wealth, not to provide service to
the public.
Highlighting deviations, right? The
deviations that occur in this country.
If we look at the book, there is an
endorsement from Novel Baswedan. There
is also Busro Muqaddas. For those
active on social media, especially
Twitter,
they must be very familiar with Dahnil
Anzar Simanjuntak when typing the name
Novel Baswedan. Even until now, his
Twitter account is still at a number—
yes, still at the number 300, I’m
counting the days.
So that is a symbol to remind the
public. On my Twitter, I change it
every day; for example, like this, let
me show you, today is 309, 339 days, so
indeed
the perpetrator of the attack hasn't
been caught.
Not being caught, that is my way of
reminding the public that there is an
event
that has not been revealed at all for
almost a year.
So, I intentionally keep counting the
days so at least the public remembers,
"Oh, why is this person counting the
days?" This is a calculation showing,
oh yes, this hasn't been resolved. Many
major cases, high-profile cases, are
not resolved at all.
Now, even though I'm teased, "why
bother counting the days," for me, as a
...As a symbol of a movement, it is
important. Now, why do I give special
attention to Novel? Well,
for me, the attack on Novel is not just
an attack on Novel personally, but an
attack on the anti-corruption agenda.
Plus, personally, Novel and I have a
good relationship, he is my close
friend. Novel,
just observe that Novel was attacked at
dawn.
One habit of Novel that has never
changed. Novel is a KPK investigator
accustomed to changing his activity
patterns to avoid
attacks or terror. He usually doesn't
go to the office using the same route.
Tomorrow it can be different, his
vehicle can also change, he can take an
ojek, drive a car, sometimes take a
taxi, all sorts of things he changes.
But there is one thing that has never
changed about Novel, and it's
impossible for him to change, what is
it? Praying at the mosque. Praying at
the mosque, and that was read by
Exactly, that's why at dawn, Novel
surely goes to the mosque.
Well, that provides us with the same
spirit, that praying Subuh at the
mosque is very important for us.
To be honest, maybe many of us can't
possibly do all five
prayers at the mosque. But for me
personally, what is Subuh? It's a
symbol of friendship and everything
else,
aside from being an obligation.
Correct. So, the symbolism of meaning
from that is also important. Now, for
me,
um, what’s the novel's name? He has
very high personal piety. And that is
what became his strength in eradicating
corruption. I have the conviction that
a person with strong monotheism will
never be afraid of anything. And a
person with strong monotheism will
never lose in any battle. Because for
us, even if the opponent is huge,
mighty, and powerful, a person of faith
never feels defeated. Musa, back then,
if thought about rationally, couldn't
possibly defeat Pharaoh.
But what made Musa keep fighting? His
monotheism. His monotheism to Allah
Subhanahu wa Ta'ala. That is why I even
wrote a poem to...express the
importance of monotheism. We in
Muhammadiyah often call it pure
monotheism.
A person with pure faith, a young
person with pure faith, is not afraid
of anything. They only fear one thing:
Allah Subhanahu wa Ta'ala. That's it.
Right. If the voice of Novel Baswedan
has accompanied Johan Afad on Rasil's
broadcast, well, now he has a friend,
right? We were just talking about Bang
Novel. Who exactly is this Bang Dahnil
Anzar Simanjuntang? Well, at this Sahur
time, we will introduce him to you.
Maybe you can share some stories.
Stories that can be told by Bang Dahnil
that can inspire, because we know from
the media, oh, this is what this person
is like. Many. Yes, many ask me, "Mas
Dahnil, why aren't you afraid?" A lot,
for example, in the Siyono case, we at
Muhammadiyah Youth were confrontational
in defending and seeking justice for
the family. I was accused of being
pro-terrorist and many other things.
But for me, we actually did that to
fight the stigmatization against
Muslims. Yes.
Muslims are accused of being terrorists
and everything else. On the other hand,
what I and the Muhammadiyah Youth did
to seek justice was actually an effort
to deradicalize.
Why does terrorism in Indonesia arise
so much, Mas? Because of resentment.
If they don't get justice, they will
harbor extraordinary resentment. So, we
try to bury resentment by seeking
justice. Many friends advised me, even
my parents said, "Dahnil, you have to
stop, be careful, because no one is
protecting you, you're facing the
police, politicians, and the powerful."
That is, that is not easy, you know. I
always say, I once had a second chance,
you know. So I feel I have no fear
whatsoever regarding that. What is the
second chance I mean? Sir, two years
ago, I had an experience where I was
diagnosed with a retinal stroke.
Two years ago.
Two years ago I got a retinal stroke
from
With a retinal stroke, can you still
see?
No? I couldn't see. My right eye
suddenly couldn't see anything at all.
Then, I went to the Jakarta Eye Center
here in Menteng.
Over there in Menteng. Then the doctor
said it would be hard to be normal
again. Then the doctor said, "Try
taking him to Singapore." Finally, I
was taken to Singapore.
In Singapore, it was the same thing. It
would be hard to be normal. It was even
the same as the diagnosis from the
doctor at Jakarta Eye Center; it could
spread to the left eye.
My left eye could also go blind and not
be able to see at all. So then my
family, my father, my mother, my wife
and children were all stressed about
that. I was still young
and then declared that I could go blind
.
Yes.
So that was two years ago. Then
in Singapore for a week, because there
was no certainty, it was finally
decided that I wouldn't go back to my
house in Tangerang first. It was
decided that my parents would take me
back to their hometown in Binjai.
Binjai.
Binjai. I was left there with my
parents while doing what? Taking
medicine as usual, yes. Trying all
sorts of things, medically pursuing
every treatment effort. Now, there was
one habit I practiced. Since my
activities were limited, I found it
hard to walk because I couldn't see,
and the left one was a bit blurry. But
I tried to keep going to the mosque
routinely. Then
in every prayer, I just prayed for one
thing. What
I prayed for was, "O Allah, if I still
have a chance and You grant Your
miracle, then please give me a chance.
If I can return to normal, I want to
work for Your religion." That was all I
said. Almost every prayer, Mas,
Mas Angga. So I recited that prayer
every fardhu prayer and Tahajud prayer
because I was so stressed and
frustrated. So that was the prayer I
always offered, and at night, I was
afraid to sleep. Why was I afraid?
Because when I opened my eyes, I might
not be able to see anymore. There was
even one incident at night
when I woke up in the middle of the
night. Everything was dark. I screamed
as loud as I could in that house, in my
parents 'house. I thought I couldn't
see anymore.
I screamed as hard as I could. It was a
shock. Then suddenly, someone came in
from outside and turned on the lights.
It turned out the power was out, sir.
So it was nothing; the lights had just
gone out.
But because I was scared, I thought I
had gone blind. So
I felt that way for almost 3 months. So
I kept on praying.
In the second month, my right eye
slowly started to see again, little by
little. How long until it was normal?
3 months. So my eye went back to normal
because of prayer.
Now, that is why I said, "It was like I
had a second primordial covenant."
It’s like I made a promise to God,
and then it was as if that promise was
being called in, sir. Yes.
Called in from me. Suddenly there was a
woman named Suratmi who complained to
Muhammadiyah.
Suratmi filed a complaint. At that time
, I wasn't fully recovered yet. But I
had already returned to Jakarta.
When she complained, I didn't think
twice. I just wondered if this was the
debt being collected. The debt sent
directly by God. In the end, my parents
and everyone tried to stop me, telling
me to be careful. I said, "No, there is
no one who can stop me now." Like that.
I was given a second chance, so I had
to do it.
The same thing happened when Novel was
attacked.
I was contacted by Novel's wife. Then
Mr. Buso and I went to see Novel at the
hospital. Is that why Novel was taken
to Singapore? Because that was the
experience I shared when Novel asked me
to speak to his family, sir. A story.
What story? The story I just told.
Novel wanted to tell his family not to
be afraid.
That God is there. There is a God who
will surely help us. If we do good, God
will definitely help us. That is what I
always admire about Novel, his faith,
and I try to learn from that. Many
people have learned that the most
powerful force is when we believe and
fully surrender; we will definitely be
accompanied and helped.
So, what upbringing did you receive
from your family to have your current
character and personality? My father
was a businessman; since I was little,
he would do anything. My mother was a
village woman from Aceh, my father was
Batak, and my mother was Acehnese.
We used to live in Aceh, as my father
was once stationed there. Then from
Aceh, my father had to move to North
Sumatra because his business was burned
down. At that time, there was a period
called the GPK, the Security Disturber
Movement. Yeah.
That's what Mr. Harto called it.
Uh-huh. So, our business was burned
down, and in the middle of the night,
my family and I—I was in 6th grade of
elementary school—were taken away.
In 6th grade, I was taken to North
Sumatra. My mother's family lived there
because...My father's business place,
his sawmill, was burned down by rebels
and the like. We then went to North
Sumatra, specifically to Sibolga, my
father's hometown, where I started
junior high school.
So, starting from scratch. Then, it
happened again in Sibolga; my father's
business went bankrupt.
Then my father had to, uh, start over
again. Finally, my father decided to
move to Jakarta.
Now, in Jakarta, what did my father
trade? He traded fish. Yes.
Now, when we moved, when I moved to
Jakarta, I had to enter high school at
that time,
Sir. I couldn't go to school
at that time.
At that time, because we had no money
at all. Finally, I was taken by my
uncle to register at Muhammadiyah High
School
in Cileduk.
In Cileduk. I didn't pay anything at
all.
Entering Cileduk, the registration was
free. Then for 3 years I studied there
for free and received a scholarship.
Yes.
So at that time, I wanted to enter SMA
Negeri 1 Cileduk, but it was expensive
and I didn't have the money. Finally, I
decided, "Well, my grades are good.
I've always been number one, so to
speak, in school.""So, finally at this
school." That's why for me,
Muhammadiyah is not just an
organization, or a place for me to do
activities, or my vehicle for dakwah.
But for me, Muhammadiyah has a very
deep emotional connection. When I had
no hope, Muhammadiyah was like giving
me hope. Muhammadiyah schools gave hope
to this poor child. Now, my father was
a fighter, truly an extraordinary
economic fighter. Usually, my father
sold fish at dawn; at midnight I would
join him there. I worked as a parking
attendant in Cileduk. So we did
everything. Even my mother, if she
wanted to have dinner, had to wait for
me to get home. Why? Because from 2 PM
to 6 PM, I was parking cars in Cileduk.
Parking in front of the hospital. I
guarded the parking lot there. So after
what? After parking, I would go home,
bring money, and then mother would buy
food for my younger siblings. I am the
oldest child, yes. So
for me, education, what is it? The life
education experienced from my parents;
they rarely taught verbally because
they gave more examples. My father set
an example of surviving and then being
useful
in life. My father always had this
message, my parents did,
that life only has two choices.
What are those choices? You must be
remembered in history. The choices to
be remembered in history are only two:
be very good or very evil.
So, Pharaoh is in the Quran because he
was very evil. Abu Lahab is in the
Quran because he was very evil. Or, be
very good; there are only two choices
in life. Don't be the one in the middle
. If you live in the middle, then you
die, then you are buried and not
remembered at all. So make something
truly great that makes you remembered
in history and
but for sure don't be mediocre.
That's right, the choice my parents
wanted to convey to me was just this.
This choice is to be that great thing,
never settle for half-measures.
Something like that. Yes.
Then, looking at Muhammadiyah's social
movement from its early days, Danil.
The early days
K. H. Ahmad Dahlan.
Yes.
Then the periods influenced by the
politics of the Old Order, New Order,
reform era, and now the millennial era.
Yes.
What is the difference?
The challenges are getting bigger,
right? Then what about the
responsibility? I see the main
character, the main character of the
Muhammadiyah movement championed by
Kiai Dahlan is, in sociological terms,
altruistic.
Or in Sufi terms, it's futuwwah. It's
the level, the spiritual station. So,
working for the interests
of many people or public interests in
social terms. Yes.
So, those who choose to join
Muhammadiyah, be active in the
organization, and use Muhammadiyah as
their vehicle for da'wah, their choice
is to work for the benefit of the
people, for the public interest. The
level of altruism or the station of
futuwwah. So, what does that mean? Kiai
Dahlan started this movement with the
spirit of how Islam could be present in
society as a solution.
Back in the 19th century, specifically
1912, what was depicted by Kiai Dahlan
was not being presented as a solution
as an enlightenment, as an instrument
of progress that advances civilization.
Instead, religion was used as a tool
for exploitation. So, religion was used
by certain elites as a means of
exploitation for their own interests.
Especially elites who had better
religious understanding and so on. So,
Kiai Dahlan appeared to present Islam
in Java at that time as a solution. How
Islam could encourage the people out of
poverty, how Islam could encourage the
people out of ignorance and so on. Thus
, Kiai Dahlan's choice of da'wah was a
cultural da'wah. By cultural, I mean
that while HOS Cokroaminoto or other
figures chose the political path, Kiai
Dahlan chose the cultural path through
what? Through education, through health
,
and poverty eradication. This is what
Kiai Dahlan did. It doesn't mean Kiai
Dahlan didn't care about politics.
That's wrong. In fact, Kiai Dahlan
remained active in the SI and Budi
Utomo. But Kiai Dahlan saw something
missing in long-term cultural work.
Because people who choose to work in
culture must be patient because this is
long-term work.
Education is long-term work. Health is
the same. Unlike politics. But the
message Kiai Dahlan wanted to convey is
that political instruments will remain
exploitative if we do not first improve
education, health, and economic welfare
. His chosen path of da'wah means
defending the marginalized. That is why
the most influential chapters in
Muhammadiyah, frequently taught by Kiai
Dahlan, are Surah Al-Maun and Surah
Al-Asr, which we now know as the
theology of Al-Maun and the theology of
Al-Asr. Al-Maun symbolizes social
concern. How religion can be beneficial
and liberate the community from poverty
. To Kiai Dahlan, religion is action.
Yes.
Religion is good deeds. The same
applies to the interpretation of Surah
Al-Asr. What was the term? Buya Hamka,
in his Tafsir Al-Azhar, mentions that
there are at least four main messages
in Al-Asr. First, the message of faith,
concerning the importance of time. The
message of time, which includes the
dimension of faith. Second is the
message of good deeds, "wa tawasau
bil-haq" and...Urging the truth and
urging patience. Those are the messages
conveyed in Al-Asr. For Muhammadiyah,
that already encompasses the
instruments and ideals of progress.
What does the desire to progress look
like? Look at time, and use it as best
as possible. For what? To perform good
deeds. What are good deeds? Acquiring
knowledge is a good deed. So, to
progress, we must keep knowledge alive.
We must keep effects alive. What comes
after that? We move to the spirit of
urging the truth. That is "wa tawasau
bil-haq." So, convey the truth, enjoin
good, and forbid evil. Right.
That spirit must be continuously
nurtured. After conveying the truth,
one must be patient and tolerant. Not
everyone can accept the truth. Not
everyone will agree with us. That is
when we must be tolerant and have a
spirit of dialectics. Well,
to me, Muhammadiyah operates in this
space, the space of culture. In history
, Muhammadiyah has interacted with
politics, like in the Masyumi era,
where Muhammadiyah was a driving force,
and later, for instance, young people
in Muhammadiyah formed PMB. Now, they
are spread everywhere. I think that is
an inseparable part. Indeed, cultural
work will inevitably intersect with
political interests. But in my view,
what must not be done is using
Muhammadiyah as a political vehicle.
That is what is dangerous.
It was interesting when discussing Kiai
Dahlan's concepts and the theologies of
Al-Maun and Al-Asr.
Besides Tawhid Rububiyah and Tawhid
Uluhiyah, the concept of social Tawhid
emerged.
Yes. Indeed.
This is related to society.
Yes. Yes.
However, when discussing Tawhid, the
facts often clash when Islam is
understood by Indonesian society based
on a figure.
Yes.
According to this cleric, Islam is like
this, fiqh is like that.
But another cleric says, no, Islam is
like this, the fiqh is like that.
Now,
this becomes a problem when we want to
work together to build a good Islamic
social society. but we are faced with
fiqh issues and different perspectives.
So, how does Muhammadiyah handle that?
That is why I see Kiai Dahlan as a very
visionary figure.
Imagine, back in 1912, a cleric was
already thinking about having a women's
organization.
Islamic.
Never mind Indonesia, even Muhammad
Abduh, as a figure of Islamic reform,
didn't think of having a women's
organization.
in the Islamic world. Yet Kiai Dahlan
in Indonesia thought about it, Aisyiyah
, believing that the education of
civilization starts with women. I want
to say, what I see is that our people
listen to religious understanding from
various figures because there is an
absence. Absence of what? Absence of
education. There is an absence of
common sense. So, in the end, religion
is practiced dogmatically.
Dogmatic. Then there is blind imitation
, as they say. That is what happens.
Why do they experience that? Because of
education. That is why Kiai Dahlan's
choice, if I like to use my term, Kiai
Dahlan's path of da'wah is the path of
scientific reason.
What is scientific reason? Kiai Dahlan
wanted to present a generation of Islam
that preserves its common sense.
Yes.
He became an Islamic generation with
autonomous thinking. Yes.
Autonomous thinking is the presence of
common sense. So he can filter what he
learns from tradition. If a person has
a learning tradition, they won't follow
blindly. They certainly won't have a
single reference. Why? Because they
will always want to know and develop
their knowledge. So, the path we must
choose in understanding religion, the
trend, is the path of education. So
enlighten the Muslims; when they are
intelligent, they will be accustomed to
differences.
For example, recently there was a ban
on niqabs at a university. It was the
university that banned it, you know. In
Islam.
Even in Islam.
And for me, that is ridiculous. Why
ridiculous? First, from the
university's side, it has uprooted the
nature of a university. A university is
a place of universality.
Meaning all schools of thought, all
ideologies are valid there. They must
compete ideologically, through ideas
and concepts; the process of dialectics
happens there. Openly. If suddenly
someone is repressive and says, "Eh,
this ideology is not allowed, this one
too." Then they have already uprooted
the nature of universality from the
university. I am shocked that an
academic or professor would have a
repressive action at a university. It
means they have destroyed the character
of the university. That is second,
Islam.
Look, Islam is very diverse. The Qur'an
is absolute.
The Qur'an is absolute. Interpretations
of the Qur'an can develop in many ways.
I certainly do not agree with the niqab
.
We in Muhammadiyah always give advice.
There is no such thing as wearing a
niqab. So, if someone wears a veil,
they aren't Muhammadiyah. Because for
us, a woman's aurat—that which is not
meant to be covered—is the face and
the palms. Now, if there are those who
interpret it differently, we must
respect that.
If we disagree with that, what are our
options? The option is dialectics,
dialogue. And dialogue—the tradition
of dialogue—can only be born from
people who nurture their scientific
reasoning,
those who are educated. Now, that is
why the tradition
of the Muslim community, as taught by
Kiai Dahlan through education. Now, Mas
Angga, what is missing in our country
is this tradition of dialogue. First,
people don't want to learn. Look at
young people today—this is also a
critique for the youth. Look at what
young people read; it's Twitter.
Twitter only allows a few characters,
and they already feel smart.
And they never read books.
Yeah.
Just look. Because they never read
books, there's no reading tradition, no
writing tradition. Then their only
activity is playing on Twitter.
What happens in the end? Constant
misleading, constant misunderstanding,
persistent errors. That’s why, if you
follow my Twitter, Mas Angga, you’ll
see I love using the term "reason."
Reason.
I am constantly reminding people
everywhere to bring reason with them.
How can reason be nurtured? Read, write
, discuss. Yeah.
So, after reading, you discuss, then
you write. But today, the tradition of
reading is actually declining.
That's right.
Look, in the past, people would bring
books in the car to read.
Read.
On the road now? No, Mas. Everything is
just this.
Even though the stages of studying
something begin with reading first.
That's right. Everything starts from
the reading tradition. If you don't
even read, how can you study or use
your reasoning?
In Islam, the first verse of the first
chapter is "Iqra"(Read). Now, this
tradition, in my opinion, is
experiencing a decadence in Indonesia
and in Indonesian Islam, and that is
what causes the lack of a dialogue
tradition. So, what happens in the end?
Just like what you said, Mas Angga, "
My group is definitely the right one,""
My group is the most correct." Whereas
every group surely has a message of
truth,
and it becomes very vulnerable when
influenced by views that are not in
line with them.
They are fed issues, right? And
eventually, the country becomes
anarchic.
Anarchic.
Anarchy arises.
That is why I always remind young
people that they must have a tradition
of dialectics and dialogue, and the
foundation of dialogue is healthy
reasoning. Including this, during a
political year. Political years are
filled with hoaxes everywhere, so what
must be brought back is common sense.
Right, Bang Nadil, we have to take a
break for a moment, it seems. If you
want to keep going, keep watching, and
stay with us. We will be right back.
The eighth one, right? Bang Dahni was
born in Pematang Jaya, Langkat. Now,
April 10th.
Truly still young, Ivan Afad.
Born in '82.
Right. He is a lecturer and also an
entrepreneur, right? He's also a writer
and has been active in the Muhammadiyah
organization for quite a long time.
Yes. Since I was a child, yes.
Since I was little, yes.
Since I was little, I had this
experience; it also relates to dialogue
. So, I have this childhood experience;
in my village, where I lived as a child
—in Kuala Simpang, East Aceh back
then, now Aceh Tamiang.
So, my house was here, there was a big
mosque here, and a small prayer hall, a
' langgar ', here. A' langgar 'is a
small prayer room. Usually, when we
were kids, like 4th or 5th graders, we
would go to the mosque for Maghrib
prayer, especially in groups. Kids
praying at the mosque would usually be
rowdy,
noisy, joking around, you know. Yes,
joking around, whispering—it would
surely be disruptive. One day, the
mosque caretaker got angry, the elders
there got angry; we were scolded and
treated poorly. Basically, it was
hurtful. For kids, you know. It still
happens now.
So, we were scolded and yelled at as
kids. Then, most of my friends didn't
dare to go to that mosque anymore.
They stopped going to that mosque. But
then, one day, there was a man we
called Atuk. We called him Atuk. His
house was over there.
Atuk means grandfather.
Yes, Atuk is grandfather. Every day, he
would walk past my house to go to the
mosque, to this prayer hall.
Even though his house? His house was
closer to this other prayer hall. And
this was a Muhammadiyah prayer hall.
Atuk would always pass by and see me
because I went to this mosque. One day,
I wasn't going to the mosque. Atuk
passed by and asked, "Why aren't you
going to the mosque?""Come with me," he
said. Eventually, I followed Atuk. I
was only in the 4th grade of elementary
school. So, Atuk invited me to this
prayer hall. At the prayer hall, what
did Atuk do? Atuk asked me to do the
call to prayer, the Adhan. "Can you do
the Adhan?" I was so happy; kids love
getting on the microphone, right? I was
so excited to be trusted to give the
Adhan, so I did it there. After that,
for every prayer, I would go there with
Atuk. He would always have me do the
Adhan. What happened was, I felt my
Muhammadiyah training began right there
. What am I trying to say? Atuk was
very kind.
Atuk was very kind to children and gave
opportunities to a child who had been
chased away and yelled at at the other
mosque.
He was treated with such harshness. So,
what am I saying? Even those considered
"nobodies," if given the chance and
nurtured, can become "somebodies." What
am I trying to say? The education
provided by my grandfather was
extraordinary. He gave trust, he gave
opportunity. That trust and opportunity
made this little boy confident. That
young person became confident. Well,
for me, in Indonesia, the Muslim
community should be encouraged that way
. Give them opportunities, give them
trust. They will develop themselves
into even greater people. And this is a
story from that grandfather. And once
again, at that time I was in 4th grade
and I
felt, wow, that was amazing.
An extraordinary experience.
An extraordinary experience. I still
remember it to this day.
How many children do you have, Bang
Danil?
I have four children. One wife.
One wife, right. Is your wife also from
Sumatra?
My wife is Javanese. Central Java. Yes.
I am, what do you call it? My
father-in-law is an NU cleric from Cepu
.
My father-in-law is an NU cleric from
Cepu. My mother-in-law is also in the
NU women's wing.
Then back when I was proposing, as a
young man. Yes. Now, this story is
funny, Mas Sil. So back when I proposed
, the one most insistent on accepting
it was actually my mother-in-law, not
my wife. My wife was a former head of
Kohati HMI, you see. I was in IMM at
the time. I got married very young. I
was still 22 years old.
22, yes.
Yeah. Back then, there was this
doctrine of marrying young, right.
Married at 22, Bang Danil.
When I married, my wife was 21.
Now, when I proposed to my wife, the
one who wanted to accept immediately
was my mother-in-law. My wife was
hesitant. Why? "Mom, marrying this
Muhammadiyah guy will be troublesome,"
she said. Why troublesome? said the
young mother. Yes. Imagine, he
celebrates Eid earlier. I laughed,
celebrating Eid earlier. Then, if Mas
Danil doesn't go to the mosque for Fajr
, he prays at home and he would lead me
, he doesn't use Qunut. So I wouldn't
use Qunut, she said. Our NU traditions
could disappear. What did my wife say,
or rather, what did my mother-in-law
say? My mother-in-law simply said, "
Good, differences are good. In fact,
they can make you learn from each other
." My mother-in-law said. But my
mother-in-law said, this is the most
important part. This is serious, Mas.
Mas Arsil, or eh Mas what, Mas Angga.
If you don't believe me, I'll give you
my mother-in-law's phone number.
So my mother-in-law said, "There are
two things more important that you must
understand. Muhammadiyah guys have two
advantages
that the average NU cleric doesn't have
." What are they, Mother? First,
Muhammadiyah men rarely practice
polygamy, my mother-in-law said.
So you are safe. My mother-in-law said,
"This is serious, first of all,
Muhammadiyah people rarely practice
polygamy. You are safe, said my
mother-in-law." Then what is the second
thing? Second, Muhammadiyah people
rarely smoke. So they are frugal,
careful, and modest. So I have those
two things. Ultimately, because they
rarely practice polygamy, it doesn't
mean it doesn't happen, right, Mas? So,
Muhammadiyah people really do rarely
practice polygamy. On average, even
dreaming of polygamy, Muhammadiyah
people don't dare to. Then, it seems
like there is no such culture.
Huh?
There is no culture.
Yeah. It's like a corporate culture. So
if it's a corporate culture, it's just
a habit. So it's rare, quite rare. Then
second, they don't smoke. Finally,
because of these two things, I married
my wife.
But as for my father-in-law
well, later on
that is a different story.
A different story. Oh, because it's
very interesting.
No. But I want to convey an important
message, the most important message my
mother-in-law conveyed is that dialogue
is important. So just like
our conversation this dawn. Dialogue is
important because it makes us
understand each other, truly understand
. Now, what is the key to dialogue? A
healthy reason, an open, healthy mind.
Or as we quoted earlier from
what surah? Al-Asr earlier. The fourth
point as conveyed by Buya Hamka.
Watwasso bilhaq watwasso bis-sabr.
Patience is the key to what was
mentioned as tolerance. It is important
to convey the truth. Yes. Yeah.
And conveying the truth. Then the one
who has the task of turning hearts and
accepting the truth is Allah Subhanahu
wa ta'ala. Don't let us take over God's
duty, forcing people to accept the
truth. Our duty is to convey it. After
that, what? Patience and tolerance.
Hm.
Now, speaking of reason, I will move to
the book. Ee Bang Dahnil
the logic of rent-seeking politics. The
background, why raise this? It stems
from worry, it stems from frustration
too.
Yes. So I see there is, if there is a
Chinese figure, what, what is his name?
Jaya Suprana, he introduced "
Kelirumologi"(the study of errors). For
me, what is happening in Indonesia is
indeed "Kelirumologi."
What is "Kelirumologi"? Politics is
referred to as a space, sociologically,
theoretically, it is called a space of
service.
Yes. If, for example, Mas Angga decides
to enter politics, then what Mas Angga
must understand is that when entering
politics, the logic brought by Mas
Angga is service, volunteerism. That's
why there is no such thing as a "
politician" profession. There isn't.
There isn't.
Ee being a politician is not a
profession. So it is volunteerism for
those who enter politics. So it must be
understood that it is a space of
service. People who become civil
servants must understand that it is a
space of service.
But if you want to be rich, if you want
what? To gain wealth in large amounts,
then go into business. What kind of
space is that? A space to maximize
profit. Although in Islam, there must
of course be alms, donations, zakat,
and so on. Now, in theory, there is a
term, Auguste coined the terms altruism
and egoism. Now, politics is the space
for altruism. Altruism means putting
the interests of the many above
personal interests.
Egoism is the opposite; personal
interest above all else. Now, politics
should be, when we become politicians,
state officials, presidents, regents,
mayors, governors, what must be brought
is the reasoning of altruism. Now, if
the reasoning is altruism, they surely
won't be corrupt.
Why? Because what they understand is
providing public service to the
community. This level of altruism, in
Islam, is the level of ihsan. Now, they
feel constantly watched, wanting to
work for the public, then they will be
optimal for the public. However, what
happens in Indonesia is actually the
opposite.
The reasoning when people enter
politics is egoistic reasoning. Now,
the reasoning of egoistic people is
surely that they want to prioritize
their own interests and those of their
group. Finally, what happens? They want
to maximize their personal utility,
their personal gain. Ultimately, when
entering politics, what is sought is
personal gain. Finally, what is done?
Rent-seeking.
Now, that is what I then use the term
rent-seeking political reasoning for.
Because why? Because in politics we
bring egoistic reasoning which
eventually leads to rent-seeking.
Rent-seeking is seeking profit, yes, in
an illicit way. Once it's rent-seeking,
it's seeking profit through illicit
means.
Now, because they want what? To enrich
themselves, eventually, everything is
done to accumulate wealth, eventually
corruption and so on. Now, that is what
we are facing in our politics right now
.
And ultimately, the competition is not*
fastabiquul khairat*(competing in
goodness), but rather elbowing each
other, tearing each other down.
Yes.
Undermining each other.
So the spirit
the political arena becomes terrifying.
Exactly. So the spirit of politics is
no longer*tawanu alal birri wa takwa*(
cooperating in goodness and piety), but
has changed to instead colluding,
colluding for evil. That is what is
happening. Colluding for evil, for what
? For rent-seeking.
Yes.
So we find, that's why in the past,
when we were—soon in May, it's reform
anniversary. This fasting month is the
reform. Now, the main resistance during
the reform was KKN. We rarely hear the
term KKN now; it's often just
corruption. Corruption.
The correct term is that KKN is
complete, yes, corruption. Corruption,
collusion, nepotism.
Collusion and nepotism. That is where
the collusion is.
Yes. People enter politics and end up
colluding, practicing nepotism, and
eventually political dynasties,
rent-seeking dynasties, are born. What
is the goal? Corruption again. What is
the goal? Rent-seeking. But I want to
say, Mas Angga, it's not just an elite
symptom, it’s spreading to our
society too.
Even our society, when an election is
coming up, these regional elections
soon,
when a politician comes to them, what
do they ask for? An envelope.
Yes. So they only vote if they get paid
, and that's where the rent-seeking
mindset meets the transaction, turning
our political market into a vote-buying
market.
But if it reaches the public, they
eventually become victims of it, don't
they?
That’s certain.
Yes, victims of a system that causes
this.
Because our elites don't use political
parties or politics as a means for
education.
And don't forget, Mas Angga, about
Indonesia's democracy. We are
extraordinary, the world's largest
Muslim-majority nation that can
implement democracy well.
And this has become a best practice
globally. But don't forget, the
material soul of our democracy, the
voters, on average, the years of
schooling for Indonesians is only 7.3
years. Meaning they didn't finish
middle school.
Didn't finish middle school. So those
who didn't finish middle school are the
ones who are voters. Imagine that with
that level of education, those who
didn't finish middle school are the
ones determining the quality of our
democracy. That is why I am always
convinced that Kiai Dahlan's choice of
outreach through Muhammadiyah was never
wrong. That is, through education. Yes,
by providing education and guidance to
our society as we face political years,
specifically for the Muhammadiyah
institution itself.
Yes.
Make sure to pay attention to how its
members will make their choices. Then,
generally to the Indonesian society,
Muslims, right? What is it that we need
to do? I always urge the public to use
their common sense.
When choosing, of course, you look at
their track record,
what they have accomplished so far.
That's the first thing. Then second, of
course, look at their integrity. In
terms of religion, the Prophet was once
asked by his companions, "What is
religion, O Messenger of Allah?" What
is religion, Messenger? And the
Prophet's answer was brief. "Ad-din
husnul khuluq." Religion is good
character. So, this integrity is
essentially good character. So the
essence and substance of religion is
actually good character. There is no
Islam without good character. So Islam
isn't just about Sharia, but the
integration between character and
Sharia. Therefore, integrity is the
primary requirement. So when looking at
those running for office, regional
heads or presidential candidates, what
is their character like? If they are
prone to lying, easily prone to lying,
well, I think the requirement is
already gone. Don't vote for people who
are habitual liars, especially if they
are willing to pay for votes. So never
accept money politics or handouts. Why?
Because we are certainly trading away
our future for that money. So, for me,
the third track record of integrity is
certainly the program. Now, for Muslims
as a whole, for instance, I quote Ibn
Taymiyyah who said that politics must
be in the framework of protecting
religion and managing the world.
What should politics be used for? To
protect the faith and manage world
affairs. So, managing the world
involves science and technology, as I
mentioned, having a track record, and
ensuring those people are committed to
safeguarding Islam. Now, that is
what’s important. The way I see it,
safeguarding Islam means using Islam as
a political value, rather than making
Islam a political tool. That is
important. Those are two different
things. Islam as a political value and
Islam as a political tool. We
shouldn’t see many politicians
suddenly talking about Islam just
before an election. Yes.
Politicians talking about Islam before
the presidential election.
Right.
But then, in their life history, in
every step and breath they take, there
are no Islamic values at all. So, it is
easy for us to see, and my advice to
all listeners of this radio is this:
Look at whether the leader truly
upholds and carries real Islamic values
or integrates those values into every
breath they take.
What advice would you give specifically
to the social media generation? Because
for the social media generation, what
they see is what appears most on social
media, right? Well, it goes back to
that. Be diligent in reading. Reading
is the key to getting to know
someone. As I mentioned earlier, we can
see a person's track record through
social media.
Yes.
Through social media, we can also track
things like their consistency.
Their consistency in speaking. On
social media, let’s say, in their
statements. What are their opinions
based on social media trends, where do
they stand on Islam, and do they have a
commitment to upholding Islamic values?
Or not? Or are they just using Islam as
a political tool? Those are the two
things that must be watched. So, the
main requirement for using social media
, for me, is to use common sense.
Common sense.
Use your common sense. Check a person's
track record, don't share easily, and
don't believe everything quickly.
Because in the end, what does social
media produce? It produces empty
image-building,
political dramaturgy.
That’s what’s been happening lately
, right? Political dramas. So, avoid
judging politicians based on their
physical appearance, for example.
Yes.
Right? Their image-building. But look
at a politician based on their track
record, their integrity, their thoughts
, and their ideas. Not what shoes they
wear, what clothes they wear, what
vehicle they use, or if they sleep on
the floor; the most important thing is
the consistency of their thinking,
their integrity, and so on.
Hm. And when talking about social media
production, these terms keep popping up
, right?
Yes.
Uh, even these hoax producers have
apparently become part of the
production
of the industrial business
of Islamophobia.
Oh, I see. Now, the concept of
producing Islamophobic products is
apparently also used on social media as
well as hoax products.
It seems like this concept of evil is a
collaboration, and once again, Muslims
are being attacked,
the social order is once again being
attacked. Now, for a public figure, a
leader, an official, a scholar, or a
preacher. Now, I’m getting to that
point. Since it keeps happening to the
community.
Yeah. How do we anticipate it? So that
the community doesn't become a victim
again.
I always remember the message from HOS
Tjokroaminoto very well.
Yes.
This is important for the Islamic
generation.
Tjokroaminoto had three messages.
Islamic activists or, let's say,
Muslims must have three main
characteristics, he said.
First, the highest and purest
monotheism.
Uh-huh. The highest level of knowledge,
and the smartest of strategies. So, the
Islamic generation, our Muslim youth,
must have pure monotheism,
must have high knowledge, and must be
clever in their strategy. Yes.
Now, sometimes our youth's Islamic
spirit, the Islamic spirit of our youth
, or our congregation, let's say, is
already pure in terms of
their monotheism and their knowledge is
high, but sometimes what's neglected is
the strategy.
I want to say this: on social media,
what do I have? A sure-fire move. I
always remind all Muhammadiyah youth
cadres, never, ever use a fake account,
don't use a fake account.
Yeah.
An anonymous account.
Yes.
If you use an anonymous account, your
first requirement is immediately gone.
People who don't dare to reveal their
identity must have bad intentions.
There's no one with good intentions. Oh
, we don't want to show off. That's a
lie. Asking things like that. So if the
intention is to use a fake account,
they definitely have bad intentions.
Now, I want to say the requirement we
always state is: don't use fake
accounts, don't use anonymous accounts.
That's why I'm harsh on social media;
that's my sure-fire way to remind
everyone. I call them by the term "
social media goblins."
Why act like a social media goblin?
Because we don't know their form, we
don't know who they are. Suddenly what?
They slander, suddenly they act as they
please. Suddenly they voice opinions
without caring about the dialogue
process; they don't understand anything
. That’s why I use the term "social
media goblins," even though it’s then
called very harsh. That is my way of
reminding people. There are people who
can be reminded through dialogue, and
there are people we need to warn.
Because in this social media era, we
need gimmicks or narratives that can
alert people. When people are warned,
boom, they are immediately struck.
Therefore, I always say don't use
anonymity, then don't share recklessly,
don't retweet carelessly.
God willing, I continue to try to
maintain that.
So, these hoax producers can actually
be fought. If we don't get trapped by
their efforts, especially by spreading
those hoaxes as mentioned before
Yes, remind them with narratives that
might be painful for them. Yes.
For me, it's important to do that.
It's a form of resistance; if we leave
it be, it only
Oh yes, they will continue to act
blindly. Now, why does it seem like
there's a symptom of massive
Islamophobia on social media? Well,
that's what has brought about many
accounts that then fight back against
it.
Yes.
Actually, those are resistance accounts
. That is what I always remind my
friends, the Islamic activists.
Resistance cannot be carried out with
fake news.
Hmm.
Precisely when, for example,
Islamophobia is spread through fake
news using anonymous accounts. Then we
fight back using anonymous accounts as
well. And then using fake news too.
What happens then, Mas? What happens is
that we are the ones who get picked up.
Yes.
Is there evidence of us engaging in
fake news? Yes, there is. So actually,
it could be that these accounts are
intentionally provoking us.
Yes. Getting baited.
Baited into using their own methods,
right? We get arrested
while they already
have a strategy.
They have been doing that from the
start. That is what I always remind
activist friends on social media, don't
let your resistance end up trapping you
. That’s why I always say common
sense must be used. Strategy and
tactics must be employed. If they use
fake news, we use the truth. Something
real and transparent, you see. Don't
let the fake side end up being real. If
law enforcement doesn't act, then
something is wrong.
It means there are indeed those
producing it on purpose to provoke us.
But this isn't the case. Even some of
our friends use anonymous accounts. Yes
.
This will slowly shift. They will sink
on their own because they have
succeeded in provoking that. So, these
are the ones being legally prosecuted.
That is what friends on social media
and in the Islamic movement don't
understand. Right now, for instance,
the whole MCA thing, they’ve already
fallen into the trap. That’s
a trap. Even though I have said for a
long time, if you notice or follow my
social media, I keep reminding people.
I remind them because this intelligence
game, this game of trapping the Muslim
community, has been done with recurring
patterns. I mentioned Mr. Busro, my
mentor who keeps reminding me, like the
case of the Jihad Command in the past.
Which was then instigated and formed by
LB Moerdani himself. It keeps repeating
itself. That's why I often use the term
"farmed terrorism." There are people
who intentionally farm terrorism. They
create it themselves, and they
eradicate it themselves so the budget
keeps flowing in. Well, things like
this are rarely understood by the
community. I always remind people that
you have to be clever with your
strategy. That is exactly why being
part of a group is important, Mas Angga
.
Right.
Being in a group,
we shouldn't act alone. When we are in
a group, there are those to remind us
and access to enough information from
the larger congregation. That’s why
groups like Muhammadiyah, NU, Al
Washliyah, and Persis are important.
Take care of your respective groups and
follow what is conveyed by the leaders
of your respective organizations.
Alright, to reach our point since our
time is limited.
It’s nice to listen to our stories
while having suhoor, right? Telling
stories non-stop.
But we haven't had suhoor yet. We
haven't had our meal. Alright, as a
closing, Bang Dahnil, do you have any
Ramadan messages from Dahnil Anzar,
Chairman of the Muhammadiyah Youth?
Yes, for me, Ramadan or fasting is like
my book, fasting is joyful.
For me, fasting is a joyful form of
worship.
Living Islam should be a joyful
experience. So, fellow congregation
members, let’s make our fasting
joyful. How do we make fasting joyful?
I mean, remember, when we have suhoor,
we are joyful, right?
And then, we spend the whole day
resisting hunger and thirst.
Right? Resisting is quite a struggle,
isn't it? Then finally, when it's time
for Maghrib to break our fast, we feel
joy. But we shouldn't enjoy that joy
alone.
What are we commanded to do in fasting?
Maximize your charity. Meaning, who
does that charity make happy? It makes
the poor happy.
Even later during Eid al-Adha, or sorry
, Eid al-Fitr, we shouldn't be happy
alone. We must bring joy to the poor,
to the...what? To the mustahik, so we
must pay zakat. I want to say that
practicing Islam brings joy to humanity
. Practicing Islam brings joy to life.
So, our fasting this time must ensure
we bring joy. So, rejoice in fasting,
rejoice in life, and rejoice in
humanity.
There is a narration saying the most
pleasant time when fasting is when we
break it. That's why the Prophet said
to give more charity.
Right. Because it spreads joy
everywhere.
Alright, Bang Dahnil. Thank you very
much.
You're welcome, Mas Angga. May all your
activities always be under the
protection of Allah Subhanahu wa Ta'ala
. Hopefully, this won't be the last
time. Hopefully, another time you can
broadcast again, not just on this show.
I hope you stay healthy, Bang. Amen.
Thus, those of you who are blessed by
Allah Subhanahu wa Ta'ala. On today's
Suhoor with Figures, we presented
Dahnil Anzar Simanjuntak, Chairman of
the Muhammadiyah Youth. He is a
lecturer, a writer, and also an
entrepreneur. He is also an activist
and certainly a preacher. Because he is
also busy giving lectures and sermons.
Anyway, this is a very complete
individual.
May it be useful and inspiring for you
all. I am Angga Aminuddin, joined by
Muhammad Robi and Muhammad Imam,
signing off. May peace and guidance be
upon you. I apologize for any mistakes
in my words. Glory be to You, O Allah,
and with Your praise; I bear witness
that there is no god but You; I seek
Your forgiveness and repent to You.
Peace, mercy, and blessings of Allah be
upon you.