PEMIKIRAN KALAM MUHAMMAD SALIH DARAT AS SAMARANI (1820-1903)

GHAZALI MUNIR , NIM. 88111/S3 (2007) PEMIKIRAN KALAM MUHAMMAD SALIH DARAT AS SAMARANI (1820-1903). Doctoral thesis, UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA.

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Abstract

Semarang, before the century of XIX, was important harbor in the northern of Java island. Many people came from Arab, Persia, India, China and Europe in Semarang in dealing with commercial business. In that century, Semarang was dominated by Dutch colonial. In the period of Governor General Johannes van den Bosch (1830) well known as Forced Planting System ( Cultuurstelsel) had changed and grown both in material arid non-material aspects. The material field was indicated by building the number of commercial companies of commodities and banking, such as Handel Maatschappij Kian Gwan, N.V. Algeemene Maatschappij, N.V. Bank Vereeniging Oei Tiong Gwam.The importance figure of companies owner was Oei Tiong Gwam (1866-1924) well known as "The Sugar King" in Semarang. The Development of trade demanded market as trade center, so-called "Pasar Johar" in 1860. The market itself was built in 1939 by an architect, H. Thomas Karsten. The Transportation sector for the first time was opened in 1876. The First train officially left from Tambaksari station by Governor Baron Sloet van de Beele. The Development in the material sector caused .the change of behavior. Chinese people developed their habit, gambling, by all the implication that disturbed the faith of societies, centered in Pecinan of Gang Pinggir. Non-material sector, Chinese societies built Klenteng Dewa Bumi in 1753 in Jalan Cap Kau King in front of Gang Baru. And the Christianization was also happened marked by building of many churches. In 1750's a simple church was built by a Priest J. Lipsus and 1794 it was renovated in European style well known as the church of Blenduk. In the beginning of XIX century, a Catholic church was built near it, but had not developed, then it was demolished. And the second Catholic church was built in Gedangan by Priest J. Lynen in 1876. Muhammad Salih Darat lived in Semarang in that century, admitted as the follower of Ah1 as-Sunnah wa al-Jama'ah founded by al-Asy'ari. However, in many things of kalam was different from the central figure. Different thinking in the certain aspects was caused by the different environment. There are three problems that become the object of research, that are Iman, kasab, and the impacts. The Research is library research. The Analysis data uses phenomenology, making conclusions using three steps: Interpretation, Extrapolation, and Meaning. The Approach uses social history, emphasizing social religious aspects, so the internal and external background of thinking of the figure that is being researched can be understood. Muhammad Salih emphasized deed in faith by using soft language in the form of warning, not enough just tasdiq bi al-qalb. For him kasab means work for job such as farming, trading so it has active meaning and effect. Even, he emphasized this time must be kasab (work). Faith and Islam of common people by kasab, surrender ( tawakal) uses kasab for the religious life. His emphasizing on deed in faith, and kasab accepted by his followers. However, the attitude of sincere (ikhlas) and surrender (tawakkul) more dominate the followers. Therefore, it is needed a process of understanding correctly of thinking of Muhammad Salih and kalam (word), especially about deed in faith and kasab. After revealing the thinking of Muhammad Salih Darat on kalam, it can be understood that he was the master of kalam that had many impacts in his time. Most of alumnis of Islamic boarding under his teaching become pioneers of Islamic boarding in their regions. The thinking of kalam and the appreciation of his writings give contribution to academic of Islamic thinking, especially in kalam. It also have social implication, that is helping to understand, comprehend and implement in accordance with intellectual degree.

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