The School of Ahl Al-sunnah Wa Al-jama`ah and the Attachment of Indonesian Muslims to Its Doctrines

The doctrine of Ahl al-Sunnah wa al-Jama`ah has been exploited by two major Muslim organizations in Indonesia, NU and Muhammadiyah, as the theological basis in determining their religious identity and rituals. Although these organizations claim that all Muslims should adhere to the doctrines of Ahl al-Sunnah, they have never clearly defined that term. This paper discusses in detail the meaning of the term followed by an examination of the ways in which those two Muslim organizations attach themselves to this doctrine. This paper argues that, although the NU links itself to this doctrine, it is still necessary to critically examine to what extent its members apply the doctrines of Ahl al-Sunnah in their daily life. Muhammadiyah, on the other hand, is not obsessed with the claim of being faithful to the doctrines of Ahl al-Sunnah, although its constitution mentions that they advocate theological creeds which are evidently in line with the precepts of Ahl al-Sunnah

Respons Nahdlatul Ulama Ponorogo Terhadap Gerakan Islam Fundamentalis

Penelitian ini ditujukan untuk mengungkap respons Nahdlatul Ulama Ponorogo terhadap dakwah dan ajaran dari gerakan Islam Fundamentalis. Gerakan Islam Fundamentalis dicirikan sebagai gerakangerakan Islam yang hendak kembali kepada pondasi dasar ajaran Islam dan tradisi kenabian dengan pemahaman terhadap teks yang cenderung harfiah, menonjolkan klaim kebenaran, mempertentangkan Islam dan NKRI, serta menyerang praktik-praktik keagamaan kalangan tradisionalis. Gerakan Islam fundamentalis tersebut sekarang mulai mengembangkan dakwah dan ajarannya di kantong-kantong Nahdlatul Ulama seperti di Ponorogo dan sekitarnya. Untuk menggali data, penulis melakukan wawancara dengan beberapa tokoh sentral NU Ponorogo dan studi terhadap beberapa dokumen serta literarur. Penelitian ini mendapati bahwa untuk merespons gerakan Islam fundamentalis, para kiai NU di bawah koordinasi Pengurus Cabang Nahdlatul Ulama (PCNU) Kabupaten Ponorogo, mendirikan Aswaja NU Center. Lembaga ini kemudian mengkoordinasi beberapa bentuk program dan kegiatan dalam rangka meng-counter gerakan Islam fundamentalis. Program tersebut adalah: 1) Dauroh Ahl al-Sunnah wa al-Jama\u27ah (Dakwah), 2) Kajian Islam Ahl al-Sunnah wa alJama\u27ah (Kiswah), 3) Usaha sosialisasi Islam Ahl al-Sunnah wa al-Jama\u27ah (Uswah), 4) Maktabah Ahl al-Sunnah wa al-Jama\u27ah (Makwah); dan 5) Bimbingan Islam Ahl al-Sunnah wa al-Jama\u27ah (Biswah)

Intensitas Nalar Syaikh Muhammad Al-Gazālī Dalam Kritik Hadis Studi Kritis Atas Buku As-Sunnah An-Nabawiyyah Baina Ahl Al-Fiqh Wa Ahl Al-Hadīś

Nalar merupakan salah satu instrumen dalam menilai kualitas Hadis. Tidak sedikit ulama menggunakan instrumen ini dalam menilai kualitas sebuah Hadis berdasarkan standar pemahamannya (nalar). Sahih tidaknya sebuah hadis salah satunya harus ditentukan oleh nalar. Dengan demikian, penelitian ini mengkaji peranan nalar dalam mengkritisi kualitas materi-materi yang sulit dipahami nalar (musykil) dengan mengambil sampel salah satu tokoh yaitu Syaikh Muhammad al-Gazālī yang telah membahas hadis-hadis yang sulit dipahami secara nalar (musykil) sebagai satu kajian yang linier, sehingga dapat dikemukakan hal-hal penting terkait dual hal di atas, seperti dapat mengetahui metode kritik matan tokoh yang menjadi sentral kajian, dapat mengetahui intensitas nalar tokoh tersebut terhadap kritik hadis, mengetahui respon ulama terhadap kritik nalar tokoh tersebut, serta dapat mengetahui posisi nalar dalam memahami matan yang irrasional. Sejalan dengan pokok permasalahan di atas, maka penelitian ini bertujuan untuk mengetahui metode kritik yang dikemukakan para ulama khususnya tokoh dalam kajian ini, mengetahui tingkat dominasi kritik nalar yang digunakan dibandingkan dengan metode keritik lainnya, selain itu, untuk mengetahui respon ulama terhadap kritik nalar tokoh tersebut, serta untuk mengetahui posisi nalar dalam memahami Hadis yang irrasional. Jenis penelitian ini adalah penelitian pustaka (library research). Kategorisasi sumber data dibagi kepada dua. Pertama, sumber primer yaitu karya-karya Syaikh Muhammad al-Gazālī (w. 1996 M) khusunya as-Sunnah an-Nabawiyyah baina Ahl al-Fiqh wa Ahl al-Hadīś. Hal ini dikarenakan penelitian ini mengkaji masalah intensitas kritik nalar yang digunakan Syaikh Muhammad al-Gazālī (w. 1996 M) di dalam karyanya as-Sunnah an-Nabawiyyah baina Ahl al-Fiqh wa Ahl al-Hadīś sehingga difokuskan pada buku tersebut. Sedangkan sumber skunder dalam penelitian ini berasal dari karya-karya yang menyangkut mengenai Syaikh Muhammad al-Gazālī (w. 1996 M), serta karya yang membahas masalah kritik matan. Setelah dilakukan penelitian dengan mengemukakan beberapa hadis dalam buku as-Sunnah an-Nabawiyyah yang menjadi satu-satunya buku dalam kajian ini, maka dapat disimpulkan bahwa Syaikh Muhammad al-Ghazālī, meskipun sering melakukan kritik dengan mengatasnamakan Alquran, Hadis, dan fakta sejarah, namun di antara kriteria-kriteria di atas, ia lebih menonjolkan nalarnya tanpa memberikan sedikit ruang bagi masuknya interpretasi lain atas apa yang dikaji. Selain itu para ulama pada masanya banyak yang memberikan kritik dan sanggahan atas apa yang telah diperbuatnya

Pembentukan Budaya Ahl Al-Sunnah Wa Al-Jama’ah di SD Plus Daarul Fudlola Cibinong Bogor

Tujuan penelitian ini adalah untuk menemukan gambaran yang rinci dan jelas tentang pembentukan budaya Ahl As-Sunnah Wa Al-Jama’ah di SD Plus Daarul Fudlola Cibinong Bogor, dan juga bertujuan untuk mengetahui penerapan budaya Ahl As-Sunnah Wa Al-Jama’ah yang menjadi pembiasaan serta untuk memahami kendala dan solusi pembentukan budaya Ahl As-Sunnah Wa Al-Jama’ah di SD Plus Daarul Fudlola Cibinong Bogor.Penelitian ini menggunakan pendekatan kualitatif – fenomonologis, dengan rancangan pendekatan studi kasus. Untuk menggali data dengan menggunakan observasi, wawancara dan dokumentasi. Selanjutnya hasil dari teknik tersebut dipilih sesuai fokus penelitian.Hasil dari penelitian ini dipaparkan dan diberi kesimpulan. Dari hasil penelitian ini menunjukkan bahwa pembentukan budaya Ahl As-Sunnah Wa Al-Jama’ah di SD Plus Daarul Fudlola Cibinong ada sejak berdirinya sekolah tersebut. Bahkan, ciri khas dari SD Plus Daarul Fudlola Cibinong Bogor adalah mewujudkan tujuan utamanya, yaitu membentengi nilai-nilai Ahl As-Sunnah Wa Al-Jama’ah, mengawal budaya-budaya Ahl As-Sunnah Wa Al-Jama’ah di kalangan masyarakat Nahdliyyin dan membentengi siswa dari banyaknya paham-paham atau aliran-aliran yang muncul di kalangan masyarakat saat ini.Kata-kata kunci:  Pembentukan Budaya, Ahl As-Sunnah Wa Al-Jama’ah, SD Plus Daarul Fudlol

THE SCHOOL OF AHL AL-SUNNAH WA AL-JAMA`AH AND THE ATTACHMENT OF INDONESIAN MUSLIMS TO ITS DOCTRINES

The doctrine of Ahl al-Sunnah wa al-Jama`ah has been exploited by two major Muslim organizations in Indonesia, NU and Muhammadiyah, as the theological basis in determining their religious identity and rituals. Although these organizations claim that all Muslims should adhere to the doctrines of Ahl al-Sunnah, they have never clearly defined that term. This paper discusses in detail the meaning of the term followed by an examination of the ways in which those two Muslim organizations attach themselves to this doctrine. This paper argues that, although the NU links itself to this doctrine, it is still necessary to critically examine to what extent its members apply the doctrines of Ahl al-Sunnah in their daily life. Muhammadiyah, on the other hand, is not obsessed with the claim of being faithful to the doctrines of Ahl al-Sunnah, although its constitution mentions that they advocate theological creeds which are evidently in line with the precepts of Ahl al-Sunnah

HADIS sebagai SUMBER HUKUM ISLAM (Studi Metode Komparasi-Konfrontatif Hadis-Al- Qur'an Perspektif Muhammad Al-Ghazali dan Yusuf Al-Qaradawi)

This article discusses the idea of Muhammad al-Ghazali (1917-1996M) in his book, al-Sunnah al-Nabawiyyah bayna Ahl al-Hadith wa Ahlal-Fiqh, and Yusuf al-Qardawi, Kayfa Nata‘amalu ma‘a al-Sunnahal-Nabawiyyah, about comparative and confrontative method indetermining the qualiy of the text of hadith. Regarding the positionof al Quran and Hadith, both scholars employ the same method thatis understanding hadith based on al quran. Yusuf Al Qardawi' theorywhich is in line the criticism of conventional hadith is devoted tobalance Muhammad al Ghazaly' theory which is controversial in thedecision of correct hadith. Identifying the similarity and differencesbetween the two scholars is useful in deciding which hadith deservesto be used as source of law after al quran

Different Interpretations of Abū Ḥanīfa: the Ḥanafī Jurists and the Ḥanafī Theologians

Since the spread of Islam in Transoxiana (Mā-warāʾ al-Nahr), religious understandings based on the opinions of Abū Ḥanīfa (d. 150/767) have always been dominant in the region. Therefore, it was not possible for other understandings, which may seem to be opposite to Abū Ḥanīfa’s opinions, to be influential in the region. That Najjāriyya and Karrāmiyya could not be perennial in the region may be an example of this case. Similarly, Māturīdiyya, which benefited from Abū Ḥanīfa’s treatises of creed and his rational method, could not adequately get the support of people at the time of Abū Manṣūr al-Māturīdī (d. 333/944) and Abū l-Muʿīn al-Nasafī (d. 508/1114) because the school was seen as an opposite approach to the prevailing imaginations about Abū Ḥanīfa. Moreover, the Ḥanafī jurists (Ḥanafī fuqahāʾ), who were influential in not only people but also bureaucracy, and the Ḥanafī theologians (Ḥanafī mutakallimūn), who followed al-Māturīdī’s theological method , did not come to terms on their interpretations of Abū Ḥanīfa. The Ḥanafī jurists who benefited mostly from juridical sources and manāqibworks were thinking different from the Ḥanafī theologians who relied on the treatises of Abū Ḥanīfa on such issues as the legitimacy of Kalām as a scholarly discipline, the responsibility of people of fatra(ahl al-fatra: people having no access to the message of Islam), and the creation of faith (īmān). The Ḥanafī jurists took different stance on various issues and argued that faith is not created; the informative (khabarī) attributes of God (ṣifāt Allāh) mentioned in the Qurʾān cannot be interpreted (taʾwīl); no one can be held accountable for faith only based on the intellect unless the message of the Prophet reaches to her or him; the people of fatracannot be responsible for faith. They also stated that Abū Ḥanīfa broke his relationship with the theological (kalāmī) issues in the last years of his life. Although these jurists accepted Abū Ḥanīfa’s distinction between faith and deeds and his view of the stability of one’s faith without increasing or decreasing they condemned theological discussions on these issues by going beyond the limits of the treatise of creed. While the Ḥanafī theologians known as the Ḥanafī scholars of Samarqand who adopted the religious views of Imām al-Māturīdī of Samarqand acknowledged the intellect and considered it as an independent source in religion, the Ḥanafī jurists known as the Ḥanafī scholars of Bukhārāauthorized the intellect only in understanding the transmission (naql) and its interpretation. The different opinions of the two groups can be seen clearly on the question of the religious responsibility of the people of fatra. When we look at the debates regarding Kalām and the Islamic law, we can see that the difference between these two cities (Samarqand and Bukhārā) stems from their methodological views on the epistemological values of the reason (ʿaql) and the transmission (tradition). Māturīdiyya is a school of theology established by the Ḥanafī theologians who upheld the necessity and significance of Kalām. It is possible to say that the Ḥanafī jurists did not contribute to the establishment and systematisation of this school; rather, they tried to prevent it. Our findings show that the Ḥanafī jurists who lived in Transoxiana differ from each other because of their different understandings of Abū Ḥanīfa. In the historical process extending today it is evident that the religious views of the Ḥanafī jurists and their interpretation of Abū Ḥanīfa have been prominent and effective, not that of Māturīdiyya, which is the understanding of the Ḥanafī theologians

Al-Sahabah: Kontradiksi Antara Nas-Nas Islam Dengan Riwayat Sejarah

Tesis ini membahaskan tentang kemuliaan kedudukan para sahabah Rasulullah s.a.w. yang dilihat pada timbangan al-Quran, Hasil dari mendapati al-Sunnah dan sebahagian riwayat-riwayat sejarah. perbandingan dari tiga sumber tersebut telah wujudnya pertentangan watak antara apa yang digambarkan oleh al-Quran dan al-Sunnah di satu pihak dengan sebahagian riwayat sejarah di satu pihak yang lain. AI-Quran dan al-Sunnah telah memberikan nilaian yang begitu tinggi terhadap para sahabah Nabi s.a.w. sementara sebahagian riwayat sejarah telah menggambarkan mereka dengan watak yang amat tidak bersesuaian dengan sifat-sifat yang dikurniakan oleh al-Ouran dan al-Sunnah. This thesis discusses about the dignity of the companions of the Messenger of God (p.b.h) as seen in the light of al-Qur'an, al-Sunnah and historical annals. As a result of comparative study of the three said sources, there appears to exist conflicting character as potrayed in al-Qur'an and al-Sunnah on the one hand and some of the historical narratives on of the other. AI-Qur'an and alSunnah have highly cormnended the conduct of the companions of the Prophet (p.b.h), while some of historical annals have depicted them as having such character which is most unsuitable to the conduct accorded by ai-Qur'an and alSunnah