Humanity is another value that binds Gus Dur's writings in my Islamic book, your Islam, and our Islam. This principle is very brightly present in every defense of those who are considered oppressed. His defense was carried out indiscriminately. One of them is a defense of the Chinese community as written in “Buddhism and National Awareness” (p. 137). Gus Dur rejected the notion that the Chinese people were “descendants”. “They are Chinese as well as Papuans, Acehnese, Sundanese and so on” (p. 137).
Even if they have ties to ancestral land, it is more related to historical cultural ties. “Same with Minahasans and Minangkabau people using Western names like Frederick Woworuntu and Emil Salim, who did not make them Western” Gus Dur said (p. 137).
Wahid also defended Ulil Abshar Abdalla when attacked by religious leaders Nahdlatul Ulama. Abdurrahman wanted to defend freedom of thought which had been shown in the trajectory of Islamic history. He also defended Inul Daratista.
Interestingly, despite his very sharp criticism, Gus Dur could still object to these two figures: Rizieq Shihab and Abu Bakar Baasyir. In “Hairy Same Head, Opinion Opinion” he criticized the way the apparatus “took” Abu Bakar Baasyir, a figure suspected of being involved in terrorism, whom Gus Dur considered wrong in his procedures and did not fulfill legal requirements (p. 329). When the pros and cons of whether Abu Bakar Baasyir was involved in terrorism or merely the victim of an international conspiracy, Gus Dur took the middle ground by proposing to form an independent commission to investigate more firmly and fairly in this case (p. 326).
The same “Defense” he also showed Rizieq Shihab. Seeing the case of his arrest in 2002, Gus Dur actually “praised” the attitude of the leaders of the Islamic Defenders Front who were considered as “law-abiding” people. Because the arrest was deemed not in accordance with the procedure as stipulated in the law, Rizieq was known to protest against the authorities. When the apparatus did not listen, through his lawyer he filed a lawsuit to the court. This means, he recognizes the legal system that applies in our country, thus he recognizes the existence of the existing state, which by some circles is referred to as the Unitary State of the Republic of Indonesia. So whatever he does, is still within the framework set by the 1945 Constitution (p. 328)
This attitude is different from Abu Bakar Baasyir. The Ngruki Islamic Boarding School leadership refused to provide legal information for the purpose of making an official report (BAP), and that meant that Baasyir placed himself outside the authority of the law. He also expressed his attitude towards humans as human beings when responding to the issue of the invasion of America and its allies against Iraq.
In this book you will not find much in depth and depth from Gus Dur's thoughts. The writings in this book are a short average and are more intended for print media readers. His theoretical foundations also seem to repeat. That is how he often quoted the words of the popular friend of Umar bin Khattab: la islama illa bi jama`ah wala jama`ata illa bi al-imarah wala imarata illa bi ath-tha`ah (no Islam without groups, no group without leadership , and there is no leadership without submission). Likewise the fiqh rules of tasharruf al-imâm `ala al-ra`iyyah manûthun bi al-mashlahah (the policies and actions of a leader must be related to welfare being led). The new one is more on the sharpness of his analysis and the agility of the sometimes surprising arguments against various contemporary situations in each of his writings.
You will find deep, trending and original elaboration on cosmopolitan Islam. The writings in the book containing a collection of writings since the 80s seemed to be a frame with deep arguments and had connection with his writings and thoughts after the presidential era to the end of his life, as in my Islamic book, your Islam, and Our Islam. Explanation regarding the nomenclature raised in my Islamic book, your Islam, and Islam. We can read more comprehensively in various writings in the book Cosmopolitan Islam.
Source: Alamsyah M Djafar, (In) tolerance (Elexmedia: Jakarta, 2018) 
This Article Was Published On : ISLAMI.CO
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