THE CONCEPT OF TAMADHHUB (FOLLOWING ) ACCORDING TO SA'ID RAMADHAN AL-BUTHI

Muhammad Andrie Bagia' e-mail: m.andriebagia@gmail .com

Abstrak Pada umumnya, pandangan para mengenai ibadah menggunakan fiqh di kalangan umat ter bagi menjadi dua. Sebagian ulama menganggap umat Islam awam harus bertakl id kepada Madhhab . Sebagian ulama me larang ha l itu dan mewajibkan setiap muslim untuk be rijtihad sendiri . Salah seorang ulama kontem- porer , Sa 'Id Ramaan al-Buml mempunyai penjelasan lengkap akan masalah tersebut. Argumentasinya banyak ter tulis da lam buku-buku dan program telev isinya yang menjadi rujukan umat Islam dunia. Menurut al-Bumi, tamadhhub se su atu yang dibo lehkan secara ' ulama . Ini karena tidak setiap muslim memiliki kemamp uan untuk berijtihad terhadap permasalahan yang ia hadapi . Maka masalah in i bisa dipercaya kan kepada Imam ber kualifikasi yang memi liki otoritas un tuk mencari hukum yang benar dari permasalah tersebu t. M aka tidak ada kewajiban bag i Musl im awam terseb ut kecuali mengikut i pe ndapa t s ang Imam. Bagaima napun, mas ih ban yak golongan ya ng t er lalu fanatik dan me larang prak rik ber mad hh ab, meng angg apnya seba gai bid ' a h yang se sat. Padahal in i buka n waktu nya un tuk saling menyal ahka n, tapi s ekarang a dalah w aktu ny a uma t Isla m untuk b er satu dan b erjal an b ers ama, mel s eti ap m asalah sebenarnya yang d atan g dar i luar, dan s ang at berbah aya jika d iab aik an. Harapa nny a, setia p Musli m sa dar akan masalah ini dan

• Maha siswa Inst itut Studi Islam Daruss alam

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The Concept of Tamadhhub Muhamm ad An drie Ba gia

mulai me rapatkan barisan untuk bersatu dan saling One of contempora ry Mus lim scho lar that has deepl y res earched menguatkan satu sarna lain. this ca se was S aid Ra man al-Bum i of Su riah" . He sta ted the neces sary of Ioll owing school f or Mus li ms. He opp ose d the prac tic e of le aving school Kata Kunci: , ittiba', , fiqh, mazab, imam {t /llt i-madh habism}and wrote 2 books for this c ase. These books ar e: "A~ Im nadhh abiyah Akhmaru Bid'atin T uhaddidu as-Syari-' ah aUslamiyah"5which (i lV e th e re butt al for who denied th e necess ary of following school . The lntrodution second bo ok is "A s-salafiyah, Marzalah Zamaniyah Mubarakah laMad hh ab The history of Islamic movement stated that Muslim scholars in hl il miy"6, a book that explains the true meaning of and discusse s a the second century have a merit in developing fiqh or Islamic group w ho refused the practice of fol lowing Madhh ab. Al -Biiml not only jurisprudence. They mobilized their effort for searching the core of fiqh wro te a bo ok a bout this matter , he also d iscuss ed with one of l eade rs of from the nacc;al- Qur'in and ~rth (this effort was known as ijtiluid). I his gro up to find the root of this pro bl em . He trie d to b eco me s o Then there were groups who followed these scholars till emerged the obje ctive in ord er to be not trapped in f anati ca l u nderst anding . The term of madhhabor school of Islamic jurisprudence in next period. And 'wa r of th ought' between al -Bumi and th is gro up became the fam ou s there are 4 famous schools of Islamic jurisprudence still known till this dis cuss ion of this topic in the contemporary era .? era; Hanafl, Milikl, Shifi'i, and Hanball. 1 After several centuries, the human effort for digging up Islamic The meaning of madhhabiy ah Jurisprudence became weak . Muslims tended to follow one school and On his book , al-Butl u sed madhhabiyahor mad hh ab ism for sh owing suggested the door of ijtihcldhad been closed.? The blind fanatic the practice of a perso n wh o follow madh hab . Al -Biit i used madhhabiyah movement emerged. A group who followed certain of school (of Islamic as the synonym of tama dhh ub . It d oes not mat ter be cause sometimes one Jurisprudence) claimed their school had the true view and other schools scholar used differen t ter mi nology th an o th er s cho lars {becaus e th e were false. 3 According to this condition, there was a group tried hard to leave from school and called their followers to merely hold on the main core 4 His comple te name is Muh}a mma d S a' id ib n Mulla Ramaan ibn 'Umar al-Biiti zi, of Islam, al -Qur'an and ~rth. Because of these points, there are several AI-But! was born in Buma n (T urke y) in 1929. A l-Bu tl was d ead because s uicide bomb att ack when he gived the Tafslr le sson in I rn an Mosque, Damascu s, Syr ia on Th ursday, questions want to be asked such as; Is madhhabunnecessary again in this March 21 2013 . Th is attack wa s happened after tw o years co nfli ct between Assad era? Is there the advantage of following certain school? and more sim ilar regi me and his opposition . Al-Biiti passed away in 84 years o il al -Bii tl becam e a lect ure questions. in Sh ari'ah faculty in Damascus U ni vers ity s ince 1961 . The last he worked as Pro fe ssor ofIslamic Fiqh in Damasc us Uni vers it y. He preaches very of ten and is h ig hly res pected by many of the leadi ng s ch olar s in the Mus li ms wor ki He has sign ifica nc e i nfl uenc e from his pos ition as a centr al fig ur e in the M uslims scholarly es tablishm en t, writing 1 The wire expalanation can be seen in Tarfkh Tashrl' (History of Islamic Law) close t o 50 books that ha ve garner ed con siderable c rit ica l ac cl aim . His books di scussed belongs to Manna '" Qamman, 2001, Published by Maktabah Wahbah, . p. 11-37 aboutf iqh and i ts ust il, Phil osop hy, Ed ucatio n, Lite rat ur e, a nd science of al -Qur'an, S ee and 93-174 . A book that explores the development of Islamic law (include fiqh or Islamic Indah Wula ndari, e t aL Al -Bu thi Gugur Sa at M engaj ar . Rep ublika (Indone si an jurisprudence) p hase by phase. newspaper ). Saturday , Mar ch 232013 . p. 1 , and S ee also John Esposito, et aL The Th e 500 2 The statement of closing of ijtihdd passed on fourth century of Hijr iah. See Most Influent ial Muslims, Fi rs t Ed it ion. (W ashi ngt on D.C .: Ge or geto wn Univers ity: The Ahmad , Pengantar dan Sejarah Hukum Islam, Seventh edition . (Jakarta: P .T. Roya l Isl am ic S tra tegi c Studi es Cent re , 2009). p . 66 . Bulan Bintang, 1995) , p. 208 . and Imam Maksum, Pintu /jtihad Te rtutup? (Indonesian) 5 It mea ns 'Ant i-Mad hh abism , the da nger ous heres y thr eats Isla mic law' . [urnal of , Vo lume 11, Nopember 2009. p . 119 . The wirer explanat ion about the 6 It m ean s 'Sa lafi , the ble ss ed p eriod, not a school of Is lami c law '. real meaning of the door of ijtihad had been closed can be seen in M . Hamd ani Yusuf, 7 See th e explanat ion of Azis Anwar Fa chrudin , th e transla to r of al-Biim i's book Perbandingan Mazhab, New edition. (Semarang: PT Cipta [ati Aksara , 1994), p . 80-84 to Ind on es ia. Sa 'id Rama an al-Biiti, Me nampar P ropa gan da " Kembali K epa da Ou r'an ": Fi rst Ed ition. (Jogja karta : Pustaka Pesan tren , 2013 ), p . 11 -14 3 "-i 'uP ., .. ili; ,<, •.•.•.'1),r!1 i'j,s-"?J eJl)~ :.~UlI ) ,WI .w 'd .L- .. I.,,-l1),;1

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Th e Concep t of Tamadhhub Muhammad Andrie Bagia differ ent of place an d ti me ) for showing the same de finiti on," Al -Buti Wh en the Muslim is obligat ed t o le ave mad hhab? sa id: It is not absolute for every Mus li m to foll ow rnadhh ab. Th ere are 9 ~ rlAl ~.io ~~: JI ~J ~ f rY Ji if WI ~ 0\ ~ ~iil" two co nditio ns for the follo wers o f rnad hhab to leave the opin ion of the ir imam and not to fo llow i t. Al-Bu ti stated : " . .r= -T Jl ..l.>-I) cr" J~ .. }\$- -" ~ ..1 .>-1) r) 1 ~I -""" a. First condit ion: When a person ach ieves th e u nder sta nding of the Thi s defin iti ons ca n be mean t as the p ra ct ice of p erson or who doe sn't rea ch problem (of s everal proble ms) with r ational u nderst anding and has ijtihad degree th at folL ows mad hhab of im am mu jtahid eith er by k ee ping enough argumen tations and the abili ty fo r summa rizing the law o f on e opini on co nsist ently or changing to one an oth er (d epending on th e condition the problems. Th is per son must fo ll ow his own op inion (ij ti luld) ra ther happ ened th en) . Th is definition ha s th e simil ar me aning with common meaning than follow his imam's opinion ." as toLd in ch ap ter t wo. ALth ough a~ Buil gave a ddit ionaL condition by t eLLing b. Second condit ion : If he sees an Prophetic h} adit h that is on the this p ra ct ice is done consi stently dep end ing on one im am or not. contrary with the opini on of imam rna dhhab who he follow and he is An oth er book tha t used t he te rm o f Madhhabiyah is belongin g to sure w it h the va lidity of tha t 1)adith and i ts eviden ce of t he law. So he l2 Mani' ibn Hammad al -ju hn i, who wrot e i n a~M ausu ""ah a~Muya ss arah, mu st f oll ow the vali d 1)adTth than rnadhhab opini on. Th is i s be cause he de fin ed Madh hab iya h as: all Im ams of four scho ols had comma nd ed the ir friends and pupi ls to mak e a move to valid 1)adTth if it i s dif ference from their opini ons . 10 rlAl ~.io ,~,:, Jyi J5' cj .:.~ :J I ~ J ~ <,.>lJI ~I ~ .Ji f Ther efor e the moving to valid 1)adTth is the core of madhhab of four ~ ~~ .Ji .J) ..Io! .r= -T Jl ~,i. rY J~ .. }\$- )i ..1 .>-1) ~I -""" ~ . 13 .~.. ,i .... ,... \;5" if Clarification of Shafi'! statement: If the H{adith is true so that is my There is no di ff erent de finitio n between a l-Burui 's and Mani "s madhhab (Marini' just added 'without asking the argumentation from al -Al-Qur' an There was agreement reached from ev ery famous Imam of schol ar or ' ). It can be concluded that rnad hha biyah according to t hem has that thei r opinion must fo llow t he val id 1) adith. As Imam Shafi'i said his als o same meaning with tarnadhhub which me ans to follow individua l famous statement, who h as ability to ijtihid either by holdin g on him forever or sometimes chan ge to oth er opinion. ~.L ~ ~J ., ll ~ bl "If th e H{adlth is true so that is my madhhab .'?'

B The ex ample o f it also can be found in Bi diiy atul Mujtahid of I bn R us hdi wh o has own te rminology for show ing s ome terms suc h as he used al -Had lt h Thab it fo r Had itii ~a~i~ , that is derived from Bukha ri-Mu slim w hil e major ity of s cholars used mut tafaq 'alaih. Many differe nt terms were us ed by Ibn Rushd i wh il e not commonl y used by majori ty o f sc holar s. See the ex planat ion o f translator in Introduction of Ibn Rushdi, 11 , '' Ie..><> op cit ~.J:!ll Bidd yatul Mu jtahid, (Tra ns late d into I ndo nesian by Imam Ghazal i Sa'id etal) T hi rd 12 We kno w it by Hadfth ~ a~i1 ]. The re are se ver al le vels ofthe va lidity of . Edi tion . (Jakarta: Pustaka Amani , 2007), v ol I, p . lviii -Ix The that can be use d to be evi den ce of law came fr om the first and second le vel 9 :d.;)Y) .~l:: ll ~I .;" ""') 1... '11 ~rJI ~J.i, ~~ ).. >-i ~.i.')I.lI (Joy,ll 0L ,a.,. ) ~ of the highe st They are Hadlth ~ahTl] an d Hadith Ha san.

IV • o" ,(r . . 0 ( ibid ~~ I

14 This is the fam ous w ordi ng th at wa s cla imed comi ng from Shaf t) . However 10 :",, \.;)\) .6.:l l:: l1 ~I ".r"WI ylr\tl J ':'4.:.\t1 ~ • .r JI ~y}1 ,~I ~ \..'- J. ~L o there were s everal w ording ve rsions o f Sh afi'I' s statement abo ut the t opi c ab ov e, t he neares t st atemen t in wh ich sim ilar w it h it is na rrated from Ab u Wan d Musa ibn Abl al- '0,\ .c.f ,J}J ,I MI , (. , t, 1\ 't'jy Jl j'pi j ~~ Jarud wh o said: Shaft ) sa id : ~W I.j .. wI )~

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I!lil !1I!I!1!1TI1II 1H1Il1

The Concept of Tam adhhub Muh ammad A nd rie Bagi a

On th e o th er w ay, not e very Muslim has authority to not e 1; tadfth The co re o f 1;t adfth is more ess ential th an it s ex pl icit me aning (zahir th at s ee ms h aving a contr adict ion with the ijtiluld of his imam and then h}adi t), an d on ly mujtahid has the compe tence to se e its core. it mu st be f ollowed . Th er e is requirement (a s s tated above) for every Al-Buti added Ibn Tai miyah's s tat em en t th at there are ten re sea rcher to be underst ood car efully to result th e right conclus ion o f req uirements for leaving Ima m madhhab to zhahir 1;tadith. Be side s th at, it law. IS is per missible to the scholar to l ea ve th e practice of 1;tadlth if it is n ot In this p oint , al-Buti narr ated Imam Nawawi' statem ent from his recon noitered yet b ecause th e u nd erst an ding of Isla mic k nowledge is bookA~Majmu'which give s clarification about Shafi'l's statement as follow: wide. 18 16 ,: ,: _ Al -Buti argu ed t hat is th e valid evidence from Isl am for t he JIj ~ \!:~ (51) ~ I JS' 01 ow ... ~ ~L .:;j l .J1j ("S. lll I..LA . j ... permiss ible o f taq lfd or following madhh ab for who doesn' h ave mujt ahid L) .)~'j l ~.J .J ~ I..LA . til j ,o ., rl>~ ~ j ~L.:;j l ~.i.. I..LA. deg ree. Thi s is the p roof t hat t he f oll ower are permitte d to choo se c ert ai n madhhab that he t ruste d. 19 0i .cl. J>- ~ 0i .t.k.,. ;. j ~ ~) )i ~ J" i"u ; L- J> - ~.. ul

til l.u ) ,~ ~ t )i ~JJ,.. I I ..L A. J>- ~ t 1\ ~.J ~L.:; jl Th ere is no prohibition fo r doin g taqlid bec ause it is a llowed in I slam (mashrii~ according to the c on se nsus o f Muslim schol ars ) -.:.;. 0! J.:. :. ,) 1 ~ \.;..... pi ~ J" lA.. i ) 415 "' ~L:: JI y£ 4.J\,b... 0 ~ Th ere are two w ords usuall y used in defining the word 'follow' in 0~ t;.?~ L- l.,bp l til) ,~ ~ J" Ji ~.. b.,. ;. \.u j ,~ r L- Arab ic; ittiba-' an d taqlzd. Al-Btiti ha d a notion that there is no di ffer ent iU ~ ,~ -' lA T) eftS' ~.)\;.. i f~ J.-.II !J; 1\ ~.J ~L:: JI mean in g a mon g them.P It is bas ed on Qur'anic verse exp la in ing about it tiba ' that ex pre sses the mean ing taqlZd, Allah said: , . .. !.U~ .. i )i ~jt - )i ~ } ~ ) i ~ .rb ~ o~ J) .. u\ " .-: '" '" /., ,. , " ,,! It" "", ., oc:', ., "" 'J -:,., t .' ., A person who has competence to decide whether a 1;tadlth can be ~/ 01 -iJ1 1 1/' 1 /:1 -: .:ul: 1 ~I -: .:ul I~ / ~ ~I ~ ~ . ~.J~ ~ ~ / ~ ~ Lr .. / ~ ! practiced is he who has Mujtahid degree. And this is difficult requirement "" ,. / "' - which not every person can attain it. ShafCl also told that he left many L:{ ~ i;~ :~S} ' t:J ~i ~ j~ Cr .-;JT J~j ~ ~(. .. : ~T /: tadith that he know because there were conditions made leaving them is J. 1:. '" '" t /. ,. , / / &. ." L:/ :'I~ 0'/ / : ~I,:';I ~I ~ " j ~ J ~..f .. , .. w,£ t.:. ,~<, J~ permissible (su ch as the 1) .adzth is ma~ukh or specialized not to be used) . 17 n=- ~ .r-> r-r-- r.

II ~ , ...- 'e~IJ~ ,~~

''And they should consider [that ] when t hose w ho have bee n fo llowed disassocia te Jm J J~ J- e"1) \.ji .. 4 (~~ .. ::.. W ,~ J ~ ..tl J.-P .. tl Jr-) J- ~.JJ-I ~ I~! th ems elves from those who fol lowed [th em], and th ey [all ] see the punishmen t, and cut off from them a re the ties [o f relations hip. Those wh o fo ll owed wil l J.; ~ (~ I ~l5:J1 ~ J. Js - ~I

"-- y) ,~ ~ i)~ ~. )I .>-l c.r" J .o.A .h- ,~i .. ~ ~.JJ-I ~ I~l ~I rL.)'1 18 i~\rl W\rl d' i~1 c!J 'W J. I :J j.-tS: J1 JI "J I ). ;1 ., '1" .UP .~ WI ~)I ,.?."ll .

. A" .

U1 that , all words derived from itiibd' and taqlid just t ranslated by same word : foll ow, and 17 • ••••• 10)\ ,,,,,,10) \) i~\rl w\rl if r)U 1 c! J 'W u. i J.., r- U. r+J-1 J.., r- u. .. l.i"-t who do this action just call ed by follower.

n .

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The Concept of Tamadhhub Muham mad An dri e Bagia

say, "If only we had anoth er turn [ at worldly life] so we could disassociat e knows ab ou t it. Th e scholars of u~ul made th is ve rse as first su ppo rt our se lves from them as they h ave disassociated thems elves from us." Thus wilL tha t a~'amimust follow mujtahidwho has ." Allah show th em their d eeds as regrets upon them . And th ey are never to The similar verse discussed about this argumentatio n can be seen emerge from the Fire. "21 in at-Taubah. 122 as follow: By these verse al-Biiti concluded that the meaning of ittiba'is And it is not for the believers to go forth [to bat tle] all at once. 22 same with taqfrd. According to -alBufl,taqlrd is following one's opinion For there should separate from every division of th em a group wi thout knowing its argumentation behind. Sometimes th e follower [r emaining] to obtain understanding in the religion a nd warn their has k nown the re ason why he follows the certain mujtahidscholar, but people when they return to them that they might be c au tious. he doesn 't know the reason why the mujtahidfollow certain evidence.23 In fact, Allah has forbidden humans to go to the fi eld of war According to al -Ashqari, taqlrdcan be defined as taking one's and jihadentirely . There must be one of them w ho st ay and le arn opinion w ithout knowing its argumentation or to return to one 's opinion th e knowledge until when they com e home they fo und wh o is able in which doesn 't have argumentation behind. The doer of taqlrdmade to sho w t hem about their religion and All ah's la w, an d tea ch them hi s imam'sopinion as his argument absolutely whether it is ap propriated wh et her the thing is forbidden or allowed . 28 with sunnahor wrong by the verses or J:tadrthsthat are contradiction Another scholar discusses about the concept of taq lrd, Taqi with it. 24 Uthmani, He showed other Qur' anic verses r elat ed to th e cornman Opposite with al-Bumi's opinion, al-Ashqari sees th at the inviting of taqlidas follow: fo r taqLrdis dange r invitation. It can invite Muslim to the stagnancy o f 1) Al-Nisa': 59 Isl amic thinking. It makes people stupid without any ef fort to understand "0 you who believe! Follow Allah; follow the Me ss enger and Islamic law . 25 those of authority (Amr) amongst yoU ."29 Al-Buti gave three reasons why taqLrdor following one's opinion 2) Al-Nisa': 83 is allowed in Islam, especially for who doesn't have ability to do ijtih tld. "And when there comes to them a matter concernin g (public) a. ..t} .rSl reason. safety or fear, they relay it. If they had only ref er red it t o t he a. First reason: Allah sai d in a l-Qu r' an : Messenger and to those of authority (Amr), those wh o can sentnot before you except h led [0 investigate and extract (information) among them wo uld know And We men to w om we tvzrevea ur message]. ask th e People of the messa'f 26 (the rumor's validity) .... "3o So ge 1 you 0 dnot now. k Th e com mo n schol ars hav e ag re ed that this v . er se lS c . o mmand fo r who does no t kno w th e law or it s arg um ent atlOn. to 0 f ow11 w 0 h Those verses show that Allah commanded Muslims to f ollow, obey and entrust their matter to Him, His prophet and th eir leader, not to be individual and make own way and separate from the ir leader. (Al-Butl also gave the evidence from prophetic J:tad1.ththat shows 21 Al-Baqarah : 166-16 7 220pc it every Muslim must follow their imamin order to be safe from the 23 0pcit

24l .i~ e:-l> .- (\ y·..Jr: Lr., A.i) .1 ,)\ ;.j .r j.;; \ Y t . i f . .y,WI C--)I . . r',,:.','1l .it ...., L . r . £. 27 o .. v.uP' Ibid ,c}>."J1 iAY /r :JI ,;JJ ~I ) Hi/r :~I 28r 0,t ) '\' 0,r/ A :0T~\ r~\It:"\ .: l.,.\ ~if Jz W o,A 'uP cOpcir 2S opcit 29 Taqi Uthmani, Taqleed's Position in Islam, Translated from by 26 An-Nab]: 4 3 Mohammed Amin Kholwadia, pdfversion, Lombard: Darul Qasirn, 1998), p. 11 .. 12 30 Ibid p. 13

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Muh ammad An dri e Bag ia The Concep t of Tamad hh ub

badness. It's n arr ated from Bukhari and Muslim by link of Hud ai dah While it was mujt ahid in t heir circ le but t he numb er of th em ibn al -Yam an t hat he s aid : were little. It's different with the number of follower s who nee d fatwii who w ere in great quantities. The mu fti35 in this e ra d id not t eac h t he The people asked The Prophe t about goodness and I asked him about law with explaining the argumentation behind to th e musta ft i36 • The the badness, bec ause of fear that it wil l suffer me . I a sked: "0 .. the Prophet (peace be upon him) his self sent the faqi h fro m his co mpanio ns Pro phet of All ah, we were in ja hil iyah and bad life, then A llah give LIS this goodness (Islam) . Wil l after this goodness come badness (again)?" to th e place where i ts people didn't know about Is la m, it s 'aqida h and The Prophet said: "Yes ." I as ked, "Wi ll after th e badness come the the convic tion of its pi llars. So this people follow everythin g what fdqi h goodness?" He said, "Yes , bu t t here will be dak han31 in it." I asked, delivered from ac ts, wo rships, relationships and tr ansa ct ion , halii l and "What is dakhan in it?" He answer, "A g roup of people who doesn 't hariim. Some times he found the pro bl em whic h i s not ex plained i n al-

use my guidance, you will know about them and refuse ." I as ked Qur' an and Sun nah, then he made t he ijtihii d an d gave i t to them and aga in, "Will after this goodness come the badness? " He answe red, they fo llowed i t. "Yes, ther e ar e peopl e who invite to the doors of ja hanam. The people Al -Buti narrated a l-Ghazali's writing in hi s bo ok a~Mu st acfd in who accept th eir invitation w ill t hey p lunge in to it ." I said, "P lea se, the chap ter Taqlid and Isti ftii that the obliga tion of al-'iimi is to follow tell their characteristics for u s, 0 the Prophe t of A llah!" He sa id, (taqlid) the ij tihiid. The reason of it is ijrrui' of the Prophet's Companions. "They are from our group and speak with our language." I aske d, "What will you order to us if it bear down upon us?" He said, "Ho ld They gave the fatwii to lay Muslims and didn't command them to attain on the jama 'ah (community) of Muslims and their ima m."31 the ijti hiid degree ." Al-Buti also gav e al-Amidi's statement on his book a~Ihkiim (3/ This l-Jadlth show th at every Muslim must follow his Irruim and 171) that said : ho lds on the community of Musl ims . It me ans forbidden to make own ijtihad without follow ing 1111lim especially if he has not capability to be "I t h ad been ijm a' tha t common people i n the Com panions and Mujtahid . This is on contradiction with Sa lafi's opinion that every Muslim Tab i'u n era -be fore t he em erging peop le who are dispute i n opinions - always asked fa twa to mujtahids and fo llow them in laws of shar'i . The must make own ijtihad and following 1111lim's opinion is he resy. scholars immediately answe red their question w ithout te lling its h. Second reason: argumentat ion. No bo dy d eni ed it . Then, this matte r became ijma' muj tahid ."38 It co mes f rom ijrru i'3 3 of the Prophet's Companions. It is truly th at co mmon peop le are a llo wed to fo ll ow that the u nd ersta nd ing o f I slam belon gin g to Prophet's Companions The famous co mpanions who were trus ted to give fatwii in this was diffe ren t one another . An d not eve ryone o f th em are Ahl u F atw ii era were a~Khu lafa a l-Arba'ah (Abu Bakr, 'Urnar, Uthman and 'Ali) , or able to give fatwii. This was Ibn K haldun sa id: There wa s no r eli gion Abdullah Ibn Mas'ud, Abu Musa al-Ash' ari, , Ubay ibn (understanding) taken from all of the m." Ka'b, Zaid ibn Thabit . The area of ijtihiid had been extended in the ta'biun period. Ea ch of the Muslims followed the ijtihiid of Prophet's Companions. Despite o f it, the ijtihiid pattern on this period sourced to 31 Dakhan -as explained by Ibn Ha jar al-Asqa lani in Fath ul Bar i- has s ev eral two major schools : Mad hhab Ah lu a~Ra'yi and Ma dh ha b Ahlu al-$adith. meaning: malice, calumny and broken i n he art Other said it is s ame w ith dukhan (sm ok e) that conn otatively means c haotic that c overs a s s moke that becomes pollution . Every madhhab has own scholars and sometimes discussion between these Se e the trans lator note in Al -Bouty . Menampar Propaganda "Kembali Kepada Our 'an" . op.cit: p. 196 . 3S Who gives fatwa 36 Who seeks the fatwa 32 \ yy _ \ y,,\ .Op cit .p. 33 Consen sus of opinion 37 il\O/ or :JljJJ ~I cr" ~y't .. .'\'\ ·uP 'E' ")I u-- <' 34 Opci t P, 98 38 Ibid

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Muh amm ad And ric Ba gia The Concept of Ta ma Jhhub

scholar s culminat ed in conflict. Eventhough , the l ay Muslim s who follow A no n-mujtahid Muslim is obligated to follow mu jtahid in everything

th ei r o pinion didn't feel this conflict without denyin g one another . 39 he doesn't u ndersta nd about its basic argumentation . Thi s command is obligated wi thout any requir ement among these : the obligation to cha nge c. Thi rd reason : the Imam or to keep one Im am forever.f Al -Buti stated the rational reason ca n be seen in wh at al -' As addit io n of that, Taqi Uthmani narrated wha t Ibn Khal dun Abdullah Darraz . wrote in his book about taq Ltd, he said: " ... the r ational a rgum ent is if an individual who do esn 't have ab ility "Th e ta ql fd of fou r I mams became popular through out Muslim cities to madhhab faces w ith far'iy ah case, (there are two pos sibilities will be and th e raqlzd of othe r sc holar s wa s for saken . Th e do ors of di verse done), sometimes gives its l aw without any foundation at all . And opi nio ns we re clo sed wer e cl os ed b ecause so man y academic t erms this is wrong accordin g to ijrnd'j and sometimes gives its law based on were being used to deno te so m any different concep ts and becau se it researchi ng th e evid enc e th at exp lained its l aw or by raqLfd . The fir st had b ecome so d iff icu lt to reach the stage of a muj rah id. There was (re search ing his self) is f orbidden be ca us e i n that c ase th is man -ha ve the ap prehensi on t ha t the titl e of muj rahid be attri bu ted to one who broken his ri ght (who doesn't h ave abi lity to madhhab) and other was not worthy, or so meo ne who i s inauthen tic ( and can not be right - wa s nev er able res ear ch the e vid ence s of m any case s. He i s bu sy trusted) in h is op inion and in h is rel igi ous pract ic e. Sc holar s declar ed with hi s li ve li hood, (r esearc h the eviden ces o f m any cases ) c an ma ke tha t attaining the st age of a muj rahid was no t po ss ib le and rest ricted him le aving his prof ession a nd work , break ing th e world be cause o f people to follow a pa rticula r im am . They preve nt ed peo pl e f rom igno rin g work fi eld and his in her it, and th e pri ncipal, leavi ng h is self following imams alt er nately as t his was tantamou nt to play ing (with from taq Lf d. That is very diff icult ( to be happe ned ) ... That 's wh y the Isl am)."43 eno ugh action is raql zd and t hat must be done to d o the obl iga ti on."40

It m eans if a M usl im doesn't have abil ity to ijtihad and there The forbidden tamadhhub to be done happens the incident which is cat egori zed as fa r'iy ah' or bran ch mat ter Fo r discu ss ing what Tamadhhub that is forb idd en t o be done by (not princi pal matter, a nd includes th e disp ut e ma tte r among cons ensus Muslims, al-Buti had explained the re were thr ee undi spute d pri nciples of scholars). An d t he p ro cess of con clu ding the law i s difficu lt f or h im , (umur lti khil tif Jiha) by the consen sus of 'ul ama (Mus lims scholars) and then the last c hoi ce he cannot do b ut taq Ltd. ha d been written in thei r bo oks. The st at eme nts of Im am ibn al-Qav yim, 'Izzudin ibn 'Abd al-Salam, Sha h a l-Dahl awi an d ot her scho lar s about There is no proh ibition for Muslims to follow certa in madhhab taqlid and ijtihtid ranged about t hese three m at ters. F rom th ese matter, Al -Buti rea ffi rmed that th e obligation of lay Muslims who don't every Muslim i s abl e to understand whe th er tamadhhub act that is have knowledge about ijti had is taq li d or to follow muj tahid's opinion. forbidden or no t. These agreed principles can be stated as follow : This command clearly has b ee n stated in Al -Qur' an : a. First: that an individual who follow certain madhhab (muqal lid) is no t And We sen t not before you, [0 Muhammad], ex cept men to wlwm We obl iga ted by shar' i to follow that madhhab contin uou sly. No revealed [the message], so ask th e peo pl e of th e message if you do n ot kno w. 41 proh ibitio n fo r muqa llid (follower ) to change to o th er madh hab . Muslim commun ity have agreed that muqallid is al lo wed to fol low

39 \ •• _ 0, 0, Opcit P. Mujt ahid he want, if he is able to understand madhhab and its opini ons .

40 ~ 'I' 'I' / t :~ t.::JJ .::JI M I)I Js - jly 11 .A.,Y p I d' jA ; • , • , -, • • .i f ' Ib id 42 Opcit P .. , • 'I' • . ~ I L? J I)JI ) J, .. .~I db L?. u } 43 Taq i Uthrnan i, op .c it., p. 39. See als o Ibn Khakifin, Muqaddi mah, First Editi on, 41 AI-An biya: 7 [Daru l Kutub al-'I1m iyah : 2009). p. 355

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The Concept of Tama dhhub Muhamma d And rie Ba gia

MuqaHidis also al low ed to fol low one of th e fo ur Irr uim s of ma dh hab This is what happened today . Man y Mus lims be co me blind fanat ics fo rev er . If the re is s tat ement that changing taqlfd fr om one ma dhh ab I i II co nsider th at praying on congregation between dif fer ent madhhabsi s to another i s so methi ng bad, thi s is k ind of b ad fanatici sm t hat de via tes no t a llowed in Islam! Then they make a num ber of gro up s of prayi ng from M us lims ag reement. t' Th is kind is forbidden Tamadhhubto be for di fferent madhhaband so on in many similar cases." This invites done. divi sion and hostility between Muslims community and ma ke them hard b. Second : When an individual is able to understand the proble m to be united whereas the other problem like t he attack of non- Islam de eply and its argumentations from al-Qur' an, sunnahand ijtihiid wh o want to destroy the foundat ion of Islam was v ery much. This method s, he must leave from taqlid. This person who h is quality of ta madhhubfanaticism is forbidden in Islam. There is no found ation can science ha s f ill ed the re quirement and has ability to ijtihiid,is be found in shar'i. Every Muslim is obligated to avoid these actions. fo rbid den to taqlid. This princip le had been agreed either by scholars Al -Buti also stated that Imam Al-Dha habl forbid the followers of or Irruim s of madhhab.And of course, this person is not al lowed to ma dhhab to be not fanatics for their Imams and believe that madhhab propose Imam 's opinion as supe rior than h is ijtihiid in that case (which th ey fol low is the right one. He said: he has seri ous ly researched its argumentation and method . If there "Don't believe that your madhhabis the main madhhaband the most are group who denied from this agreement, this is blemished belove d by Allah. You never have any argumentation about th at . fana ticis m phenomena that must be avoided by Muslims. That's kin d And of for bidd en tamadhhub . so the people who oppose you. Eventhough a ll Im .amsare best. Two c. Third : All four Imams are true. It means if they feel unsure with the rewards for their true opinion of case, and one rew ard for the false . tr uth of ij tihiid laws that Allah wants to His -servants, their ijtihiid are For"48 solving this prob lem, a contemporary scholar Y usu f A l-Qa rawi toler andy a cce pt ed by A ll ah . Then there is no way fo r each Imam gi ves suggestions in order to unite e very Mus lim s i n on e moveme nt, but to foll ow h is ijtihiid product. Therefore, when muqallidfollow th ey are: 49 certain Imam of madhhabh e want, is same with follow the right path. 1. Seing the st ate ment, not wh o st ates it. If he c hooses one Imam of madhhab,he is not allowed to blame 2. Admitt in g sel f de fault and recanting opinion bravely and anoth er ma dhhab . Because of that, M uslims scholars have made unre se rved ly. agreement that th e follow er s of Hanafi school ar e allowed to p ray 3. Not em bit terin g ab out oth er critics . behind Shaf i'i or Ma li ki scho ol, o r its op posi te." 4. Self i ntro spe cti on a nd reevaluation. 5. Ask ing advice and val uation from other. Al -Ashqar al so ha s written the negative side o f ta ma dhhub suc h as 6. Rec an ti ng self op in ion w hich i s included branch matte r to hold t he ma ny disputes, division , i mpairment among Muslims becau se some unity of Mus li ms commun ity. fol lowers of madhhabwho saw that their madhhabis the true one than others ." 7. Taking benefit (science, good a ct , result of re sea rch) from ot he r.

47 IbidJ >, r.l1

48 ·rW' Ji- ,~ .iJ1 0W ? 0! ..•• .•.. 0!1 ~ 1 1 -¥ ' 0! 1 '-..lll ,; -.:: .\l10L ..., L ~ Mu hyidin Mas Rida to Indonesian, First edition, (Jakarta, Pus ta ka AI-Ka utsar: 2 010) , p. \Y • • ~ ,(\,\,\,\ :c

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The Con cept of Tama dhh ub Muhammad Andri e Ba gia

Concl usio n Kassab, Syai kh Akram. 2010 . Me tode Dakwa h Yus uf Al-Qaradh awi. Trans lated by Muhy idi n Mas Rida to Indo nesia n. Firs t edition . Ac cord ing to a l-Buti tamadhhub is someth ing allowed by ijm a' Jakarta. Pustaka Al-Kau ts ar , (conse nsus of Mu sli ms schol ars). It is bec ause not ev ery Muslim is ab le to make his ow n ijtihad for every problem he fac ed. Thus, th is c an be Maksum , Imam. Pintu Ij tihad Tertutup ? Indones ian Jurn al of AHKAM . en tru sted to the qual ified imam who has the auth orit y t o take essence o f Volume 11. Nopember 2009 . page 118 -12 7. law from that p robl em. So there is no obligation for him except foll ow Qayy im A I Jauziyah, Ibnu. 2000.Panduan Huku m Is lam: I' lamu l Muqaqi 'in. ima m's opinion. Tr anslated by Asep Saefullah EM. to Indonesian. First edition. Al-Buti also emphasizes that the essence of problematic matt er of Jak arta. Pustak a Azzam. tamadhhub had been solved by scholars and imams of madhhab. They had Rushdi, Ibn. 2007.Bidayatul Mujtahid. Transl ated by Imam Ghaza li Sa'id built the standard foundation till every Muslim only needs to develop et al . into Indonesian . Third Edition. Jakarta. Pustaka Amani . this buildin g to be relevant and contextual with the condition in this Uthmani, Taqi . 1998.Taql eed's Position in Islam. Translate d f rom Turkey era. Many contemporary problems were faced by Musli ms over the world by Mohammed Amin Kholw adia. pdf version . Lombard. Darul must be solved immediately. And the scholars and imams of madhhab Qasim. had given the guideline to solve these problems. Wulandari, Indah, et al . Al-Buth i Gugur Saat Me ngaj ar Tafsi r. 2013 , Al-Buti stated th at the dangerous problems come to the Muslims Saturday, March 23. Republ ika, page 1 . com munity in this mode rn era are: the thought of atheism, moral Yusuf, M. Hamdani . 1994 . Per bandingan Maz hab. New edi tion. Semarang. de cadency , a nd secul arism of religion (from its foundation) . Every PT Cipta [ati Aksara. Mu slims sh ould th in k about these matters seriously . Th e imp lementat ion of al-Buti 's view a bout ijithad must be t aken pla ce j ud iciously an d prop ort io nally. The cont ext ualizi ng of it must be

ba sed on the s ocia l c on dition of Muslims commun ity that bei ng .OflA l\ .~t:: ll ~I .cj_ .. J~ 4AiJ1 J.r"'f .) ~/.JI .~ . .t .~I .J.., >: -.:Jt ...., L. ~ , .. ;..;.\11 differ en ce one ano th er according to their place live in. This is in order .~~I)~ to avo id f rom cra sh and divis ion th at emerg e because group fanaticism that vi ews r igidl y diff erent opinion came fr om other group. Walla .u .~t :: l\ ~I .~) {.... }' I ~?' ~ .u -u:... y.J= :-f ~.. i.")U1 .~ .. g • .:Jw ...... > ~ ,~r.ll WI a 'l am. ·, h ? .4 ;.. >y

~t.. JI a.... ~)\ .J "~) I o,."; I. y'i Ic.J'iI, y-(YJ 1e.J .0111'1 " • .J. (> UI ~.J. ~1 .J. .,>: -.J... 1A '-1 ,~ References .~L .:; ... >'il J oy ... ul J ~~) 'I J ~ I Q~I o)~ 'i Engl ish -Indonesian . Jf;1 ~ I .~ _ ss JI , -:-",U .11 J uj ..t. ll 4....0~ JjJ ..:. ..t. ll . I WI • .: Jt ...., L. ~ , 'p~ 1 Al-Buthi, S a'id Ram adan. 2013. Menampar Pr opagan da "K embali K epada .~j 'p i J ? ,-rH.. iJ1 ) ~ . .: J~.. > ~I Qur'an". First Editio n. Jo gj akarta . Pu staka P esantre n. .~I ~ \)~ .UJP! .JJ\l 1 ~I '<,)J..J.1,.;. J", (",. u. ,. .~ .. ~ .J. I 0""' )I .J.. ,>: - '':''J.. J.. >. Esposi to, John, et al . 200 9. The Th e 500 Mo st Infl ue nt ial Mu sl im s. First

-/ 1 " Edit ion. Was hington D.C .: Georgetown University. The R oyal • ~I ~ o~ J y j .0\1·1 .' :"~ .:.r... 1A' -1 .:.r. ~. ill 1 .J..,>:- J.I ..:;. ... ul ~ ,~j J\ .~)L .'i l Isl am ic Str ategic Studies Centre. Han afi, Ahm ad. 1995 . Pengantar dan Sejarah Hukum Islam. Seventh ~ Ijj v J.bl 1 fL .}'1 J y i ~ .' -.;...... ") "-! .-i C? J ~ 'I ,?~ .. i. ..nJ~ J.J-I .~ J ? .• fl.il\ . "" -!I)I ~I oif)L .}'1 Cj? 1 e - . / {j . ~ .. I 'C Lo ,.:"t.W

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