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Following Madhhab Fiqh) According to Sa'id Ramadhan Al-Buthi

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THE CONCEPT OF TAMADHHUB (FOLLOWING MADHHAB FIQH) ACCORDING TO SA'ID RAMADHAN AL-BUTHI Muhammad Andrie Bagia' e-mail: m.andriebagia@gmail .com Abstrak Pada umumnya, pandangan para ulama mengenai ibadah menggunakan fiqh di kalangan umat Islam ter bagi menjadi dua. Sebagian ulama menganggap umat Islam awam harus bertakl id kepada Imam 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 adalah se su atu yang dibo lehkan secara ijma' 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 awan 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 69 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: taqlid, ittiba', ijtihad, 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"5 which (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 Mubara kah 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 Salaf 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 madhhab or 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 madhhabiyah or mad hh ab ism for sh owing suggested the door of ijtihcld had 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-Bi iti 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 madhhab unnecessary 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, Cairo. 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 Tafsir . 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 Hanafi, 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 AHKAM, 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 7 70 Volume 8 Noraot 1, Rabi ul Aw wal14 35/2 014 Vo lume 8 Nomo « 1, Rabiul Awwal143 5/2014 1 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.
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  • The Education of Indonesian Shi'i Ustadhs

    The Education of Indonesian Shi'i Ustadhs

    > IIAS research Seeking knowledge unto Qum: The education of Indonesian Shi’i ustadhs Much attention has been paid to Malay-Indonesian students studying at Al-Azhar in Cairo, which has become an important centre of Islamic learning for Sunnis throughout the world. Indonesia’s minority Shi’i, meanwhile, have flocked to the so-called hawza ‘ilmiyya (colleges of Islamic learning) of Qum, Iran. Zulkifli sentatives Ayatollah Ibrahim Amini, influential, and the modern system. The Indonesians, are provided with this Indonesian students who have come to Ayatollah Masduqi, and Hujjat al-Islam traditional system’s curriculum includes modern type of programme. Iran attended Madrasa Hujjatiyya, ince the Iranian revolution of 1978- Mahmudi to Indonesia. Among their both transmitted and intellectual reli- including the presently prominent Shi’i S1979, Indonesia’s Shi’i minority has activities was a visit to YAPI (Yayasan gious sciences. Each subject has its own The Islamic Republic of Iran has made ustadh Husein Shahab, who was trans- grown. An increasing number of Pesantren Islam, the Foundation of standard texts (Nasr 1987: 165-182), educational innovations in Qum’s ferred to this madrasa after he had stud- Indonesian students pursue their Islam- Islamic Education) of Bangil, East Java, which are studied in halaqat (study cir- hawza ‘ilmiyya through the above-men- ied for two years at the Dar al-Tabligh. ic studies in the hawza ‘ilmiyya of Qum, where they met with its leader, Husein cles) under an ayatollah’s supervision. tioned ICIS, which coordinates pro- Unlike Dar al-Tabligh, the Madrasa Huj- the most prominent centre of Shi’i Al-Habsyi (1921-1994), who became the The educational programme is com- grammes for foreign students, assigns jatiyya follows the traditional system of Islamic education in the world.