SEJARAH TRANSMISI PEMBARUAN FIKIH DARI TIMUR TENGAH KE NUSANTARA ABAD XIX - XX (Studi Pengaruh al-Manar di Indonesia dan Respons Ulama Tradisionalis)

A. Turmudi, NIM.: 12300016019 (2019) SEJARAH TRANSMISI PEMBARUAN FIKIH DARI TIMUR TENGAH KE NUSANTARA ABAD XIX - XX (Studi Pengaruh al-Manar di Indonesia dan Respons Ulama Tradisionalis). Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Fiqh renewal‟s thought occuring in Nusantara in 19th to 20th centuries provoked negative reactions from local muslims who had followed traditional fiqh. The thoughts which were the following phase of calling for getting back to the Qur‟an and the Sunna gave moslims freedom to do ijtihad, avoid taklid and unfollow madzhab. It was initiated by three Egyptian reformists: Jamaluddin al-Afghani, Muhammad Abduh, and Rasyid Rida. The study formulated the followings: first, why fiqh renewal introduced by Muhammad Abduh, an Egyptian reformist, in the al-Manār Journal in the 19th century was accepted by some moslims in Nusantara, and what were the roles of al-Manār readers? Second, why did traditionalists responded negatively and what forms of their reactions? As a history study, past reconstruction of the object of study followed historical method that starts with heuristic (collecting data) from existing written documents. Intelectual history method was also employed. Usng anthropological approach, in particular difusionism paradigm, this study used the logic of anthropology to analyse and to explain the process of fiqh renewal transmision since fiqh is part of culture that can be spread. The results show that ideas of fiqh reformation and renewal were accepted for two factors: ethical political influence of the Dutch colony and Malay‟s spread in Nusantara. Al-Manār readers played an important role in the movements. Activists and reformists merged themselves into organizations like Muhammadiyah, Persatuan Islam (persis), and al-Irsyad. The movements brought up heroes like Kiyai Haji Ahmad Dahlan, Syaikh Ahmad Surkati, Haji Mas Mansur, A. Hasan, Haji Abd Karim Amrullah, Haji Abdullah Ahmad, Syaikh Thahir Jalaludin al-Azhari, and Syaikh Muhammad Jamil Jambek. Different from the readers of al-Manār, traditionalists denied the ideas of reformation of Islam and renewal of fiqh. The occurance lay under four points. First, the reformists, who were young, were unskillful and lack of experience to the eye of traditionalists. Second, traditionalists thought that Abduh, who praised freedom of thought, was very close to Mu’tazilah. In addition, ideas from Abduh, al-Afghani, and Ridha were inspired by Muhammad ibn Abd al-Wahhab and al-Wahhab was inspired by Ibn Taimiyah and Ibn Qayyim al-Jauziyah. This genealogy is intelectual heir to Salafi-Wahabi theology. Third, reformists‟ arrogant accusation to those whor stayed in different position bid‟ah and syirik pushed traditionalists to severely opposed. Fourth, the power of traditionalists was reduced by the emergence of new ideas. The above points urged oposing movements to stop the ideas to spread. The movements themselves cristalized into some religious organizations like Nahdlatul Ulama (NU), founded by Hadlaratussyaikh K.H. Hasyim Asya‟ari, Persatuan Tarbiyah Islamiyah (Perti) by Syaikh Sulaimanal-Rasuli, Candung, Bukittinggi, West Sumatra, al-Jami‟atu al-Wasliyah by Syaikh Hasan Maksum, North Sumatra, Nahdlatul Wathan (NW) by Tuan Guru Syaikh Haji Abdul Majid, Lombok, NTB, Mathlaul Anwar in West Java, Daarud Da‟wah wa al-Irsyaad by traditionalist ulama Sulawesi, and al-Khairat by traditionalists from Sulawesi and Maluku.

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