THE HISTORY OF KHILAFIAH IN

Oleh: Wisliy

Dosen Prodi Aqidah dan Filsafat UIN Imam Bonjol Padang Email: [email protected]

Abstract: The appearing Khilafiah in Indonesian Islamic History because of the side opinion of Ulama – Moslem Theologian – in using a nash as be an evidence in distinction of the rule of figh usage. It’s always influenced by the time and the condition, for instance among modernists and traditionalists acknowledge al Qur’an and as Sunnah are interpretable; while it’s also insisted by the aspect of government’s politics as a need such as it’s happening until today. This writing uses the method of library research by using historical and content analysis approach.

Key word : Khilafiah, Theology, Decision, Politics.

A. Preface problems of khilafiah, when the Prophet lives, can be overcome by Difference opinion in Islam giving justification to all debating appears since the existence of Ijtihad, groups either by his keep silent or his while it had been found since the time open manner. When the Prophet was of Prophet Muhammad. So that, died, it shows up negative impact. The although it’s still in small amount, but superiority of Ulama’s opinion, whom something that must be noted that they have authority, always be moved difference opinion existed in the period by some people especially by their of Rasulullah. Only the negative common followers who don’t realize impact that usually appears from the mercy in difference. subjective factor can be overcome, To have different opinion in because the Prophet, as place of the ijtihad is a proper if not be said must final complaint, is still life. be, because Holy Qur’an itself is After passing away of Prophet, interpretable one. Even Prophet and added by more and more the Muhammad had guaranteed by one growth of Islamic area power, the need reward for whom he is mistaken in against ijtihad also increased. The performing his ijtihad. But, if the

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wrong was appeared and based on escaped. It’s the same as al-Qur’an, certain motivations out of religious different opinion against Hadits also persuasion or because of there is no can be found, even it possibility is authority to commit ijtihad, so whoever bigger then al-Qur’an; because the field will agree to say that the mistake is out that will give speculative assumsion of of Prophet’s guarantee with its one Hadits is wider then what al-Qur’an reward. gives. Al-Qur’an just giving the Sayid Baqir Shader, as quoted possibility of different opinion in its by Jalaluddin Rahmat, brings forward guidance, but for Hadits the different four kinds of mistake that mujtahid opinion not only in side of its guidance trapped in them. First, sometime the but also its deriving. mistake appears because of motivation To confirm the statement for reality of justification (tabir al above, Ulama deliver various waqi). By this encouragement a fighter evidences simultaneously as the cause for Islam (mujahid) doesn’t alters factors how the different opinion reality that must obey against nash but becomes. Of course, if it will be still how to interprete nash is suitable for tolerated, must be cleared either from reality. Second, sometime a fighter for individual or group subjective Islam enters nash into nonislamic motivations. For this case, Dr. certain skeleton and then uses it to Bayanuni had presented four factors understand nash (damyu an nash that cause the law conclusion dlimna ithar al khash) . Third, may be distinguishes between mujahid each the fault occurs when mujahid others: unfastens evidence from situation and 1. Distinguishing opinion in the condition (tajrid al dalil as syar’iy min case of existing or not a nash, dhurufihi wa syuruthihi ). Fourth, and can or can’t a nash is chosen because mujahid takes certain attitudes as evidence. This difference is with description that precedes him always begun by the when he faces to nash (ittikhadz geographical condition of a mauqif mu’ayyan musabbaqah tujah Mujtahid ( expert in Moslem law an nash) (Jalaluddin Rahmat, 1988: who interpreters Qur’an and 177-179). ) or different assessment against perawi , who narrates or B. Causes Of Appearing Khilafiah delivers Hadith, or the text of Problem Hadith. From this one then the problem grows, for instance, As had been said in prededing there is a Mujtahid who receives one that with the interpretable character criticizing of Hadith Mursal and of al- may be the difference of denies it. opinion to understand it can’t be 144 Jurnal Al-Aqidah, Volume 11, Edisi 2, Desember 2019

2. The difference in understanding a law resource, Malik (leader of nash. If the Mujtahid agreed that mazhab) considers that good a nash can be an evidence, so action of Madinah inhabitant can they still possible differ how to be as law resource, but it’s not understand it. As known that the for the other three leaders of nash is in Arabic and also can be mazhab.( Bayanuni, 1986: 18-21) found in it the word of According to the writer, this the musytarak, mujmal, hakiki, fourth different opinion majazi, and others. All of them explicitly had been involved in born because of the linguistic the second causes; because the factor. rules of ushul al fiqh itself 3. Distinguishing in jamak and established on inductive tarjih method. Although the reasoning and understanding Mujtahid agreed in usage of a against nash. It is also nash and also its understanding. committed in difference of the Distinguishing opinion is still usage law resource, while possible to be if there is another because of both geographical nash openly contradiction each factor and understanding factor other. In this condition, to nash also has big influence. distinguishing opinion begun from the ways that committed by C. Khilafiah Problem In Indonesia: each Mujtahid either in Background and Its Impact compromise or in tarjih of both the nash. In this aspect, the factor Based on various historical note of understanding gives huge can be known that the case of khilafiah enough impact. in Indonesia absolutely differs with 4. Distingushing opinion is because what had been considered by Bayanuni of different rule of ushul fiqh and above. In certain aspects the law resources, such as Hanafi - appearance case of khilafiah isn’t leader of mazhab - doesn’t accept becaused of the impact of distinction in mafhum mukhalafah for getting understanding Qur’anic nash, but it had conclusion of law, but a great been more in behavior and deal of Ulama - Moslem characteristic against interpretation theologian – had used it. Another authority of both resources al- Qur’an example, according to Hanafi and Hadits. ideology, the nash „am is able to Not only among modernists but give certain guidance (qathiy) but also tradisionalists acknowledged that for a bulk of Ulama the nash „am al- Qur’an and as Sunnah are just to indicate prediction of interpretable; futher more tradisionalist dhanniy. It is also in the usage of is more believing and giving the right Wisly, The History Of Khilafiyah …. 145

fully against preceding Moslem here then the meaning of khilafiah theologian in interpretation of the both grows until distinction of ushul al resources. Accordding to traditionalist figh’s rule usage, compromising and whole of Islamic doctrins had been translation, the usage source of law and representative one in some writing others. books of preceding Ulama. By this Imam Abu Hanifah for reason doesn’t need again to commit instance, a man whom he was born and reinterpretation against al- Qur’an and grown in Kufah - a region that is far Hadits. More then that, this case is from where revelation had been sent expected a dangerious one because it down – a place where both Hadits grow can bring disinterpretation. ( Howard and prophet’s companions dwell. So M. Federspiel, 1970: 47 ) that, they have different pattern opinion Finally,the thought pattern with Ulama in Hijaz, especially above resembles a committee, then Madinah. According to Imam Abu appears some social groups that obliges Hanifah is better to use opinion rather taqlid in one side and ijtihad in than Hadits that is disturbed its another one. For those who oblige validity. Beside that, in that time Kufah taqlid take turns that follow mazhab is was as central of Islamic civilization the peace way in understanding where civilization of Persia and Roman Quranic and Prophet tradition teaching. had assimilated with Islam. It can be ( Howard M. Federspiel, 1970: 47 ). said that the condition will appear a Cultus that is more than necessary number of more complete problems against the genius of imam and mazhab than in Hijaz. By the reason, although arouses notion that now the brain of Imam Abu Hanifah lives in the same man is not able match what had been age with Imam Malik, but both of them performed by the founders of mazhab. have different pattern of opinion, Extremely, sometime mazhab is especially in the usage of opinion. considered as infallible teaching, even Then, Imam Malik whom he is never needs more deeply research on a big expert in Islamic law where born the truth. and grown in Madinah, a place where Based on theory, the thought of revelation was sent down and a great someone that standardized by one deal of companions dwell in. It’s a madzhab, of course can’t escape from reasonable one that Imam Malik can both external and internal factors which cet Hadits easier than Abu Hanifah influences it. External factor means whom he stays in Kufah. It must be that condition of social and culture noted that facility of transportation and where the mujtahid lives, and internal communication in that time can’t give factor is the capability of mujtahid’s ease to information for measurement of knowledge and intellectual in knowing distance between Madinah and Kufah. what revelated by Allah SWT. From The condition of Madinah’s social and 146 Jurnal Al-Aqidah, Volume 11, Edisi 2, Desember 2019

culture is still a simple one and easily opinion pattern that bears as reflexion to find Hadits; it’s a reasonable one for of social and culture condition and Imam Malik to own special pattern geographic one that covers in opinion, and then its mazhab is known understanding what had been revelated and mentioned by Ahli al Hadits. by Allah. But something that is The same problem also had unreasonable one, if the mazhab is been performed by Imam Malik. The expacted a truth absolutely as the first, he is tilted by Imam Malik’s absolute truth of revelation itself. So opinion pattern, but after roaming to that, mazhab is not only fulled by Iraq and stayed there for several years relative values, but it also can be false. to study Fiqh of Abu Hanifah then he The thought that is fastened tilts against trend of Kufah. In Kufah totally to men in difference of situation he delivered fatwa, it means some and social condition, it is the same with advices of religious matter that a man who force he himself to live in according to fiqh literature is usually suitable with someone’s need. If a mentioned qaul qadim. After that, he person who had been followed and moved and stayed in Egypt until the lived some centuries ago, it is the same end of his life. In this place, he also with returns the condition of today to gave many advices of religious matter be a suitable one with the last that is usually mentioned by qaul jadid, condition. and sometime it is contrary with his It is a mistaken one when a fatwa when he was in Kufah. person decides a law without It’s difference with Imam Abu considerance of opinion pattern which Hanifah, although Imam Ahmad also is committed by last mujtahid. Mazhab ever stays in Iraq, the condition of which its growth can be found in Kitab society and religion aren’t alike when Kuning reference is as an important Imam Abu Hanifah lives there. In that aspect in deciding a law and keeps it time the contradiction among trend from the lost of its nowadays context. becomes sharp, even in that time At above has been mentioned that Mu’tazilah’s doctrine has influenced opinion pattern of someone can’t be Abbasiyah caliphs successfully. His escaped from the condition of social strong hate against Mu’tazilah makes and culture that covers it. It means, if him in textual behavior, to hold nash in determining of law which is leaded stronger than rasio. ( Farouq Abu Zaid, by some preceding mujtahid, it is the 1986: 10-44) same with to study al-Qur’an and As Based on the explanation Sunnah which had been scoured by the above, is able to be understood that the process of history. By this way will be establishment of mazhab in the growth known how far the condition of space of Islam is a reasoble one. Mazhab is and time had influenced mujtahid. just establishment system of someone’s Wisly, The History Of Khilafiyah …. 147

At early of 20th century, in founder and a leader of Persyarikatan Indonesia, this mazhab problem always Ulama, is too active in Syarikat Islam appears in debating forums among since 1918 until 1923 ( Deliar Noor, traditionalists and modernists. The end 1985: 84 ). So that, although of debate is always followed by Persyarikatan Ulama includes a group accusing each other in emotional which maintains mazhab , but its expressions. The usage of opinion by posture more tolerant than NU and modernist has become character and at PERTI. other side is be as accusation by Different opinion among social traditionalist to claim that they went group is not only begun from ijtihad out from stripe of Ahli Sunnah Wal and taqlid problems, but also from Jama’ah, the follower of Mu’tazilah, demand of Islamic egalitarianism. The Wahabi and others. (Howaard M. problem of taqbil and kafaah, for Federspiel, 1970: 48). instance, had built bad relation between To response accusation of Jami’at Khairiyah and al- Irsyad. The traditionalist, as response of modernist, group of sayyid- Arab that usually is the same as its quality with enjoy more honour and treatment than traditionalist. Modernists always said Moslem community, their status is to that the effort committed by be threatened when non group of traditionalist in fact doesn’t describe sayyid- Arab get achievement in both the deep concern against religion, but science and matter. The Arab group just how to maintain quo status and non- sayyid bravely to ask on the high need of individual and group with status of sayyid , namely when colonial government. ( Howard M. Colonial Government appointed a new Federspiel, 1970: 48 ) Arab non- sayyid as a chief of Arab At Java, the sighting to group that is mentioned Arab Captain maintain mazhab appears from group in one place at . Gradually Arab of Nahdhatul Ulama ( NU ) and group non- sayyid filt that their status Persyarikatan Ulama ( Deliar Noor, and is the same with the group of 1985: 80 – 84 ). Although sayyid- Arab. ( Deliar Noor, 1985: 77 ) Persyarikatan Ulama includes loyal An another happening that mazhab, but the relation which built by increases straining relation between the it with some modern organizations group of sayyid and non- sayyid also gives it ability to implement teaching happened in Jakarta. One day an Arab methods which usually used in some Captain non- sayyid didn’t kiss hand modern organizations. Even, its ( taqbil ) of a sayyid in a meeting. This relation with modern organizations is simple even made some sayyid often performed more than what had offened because their status doesn’t been committed with traditional have value in the eyes of Arab non- organizations. K.H Abdul Halim, as sayyid. ( Deliar Noor, 1985: 78 ) 148 Jurnal Al-Aqidah, Volume 11, Edisi 2, Desember 2019

Controversy between Jami’at also takes part. The fight occurs Khairiyah and al- Irsyad basically is a continually until its climax when battle quarrel between a group of democrat in happens in Lawas town. Under one side and a group of aristocrat in guidance of Datuk Bandaro, Paderi another side. Although begun by people gets strong position. ( Karel A. simple cases, but the quarrel gave Steenbrink, 1984: 32 ) political impact. For instance, in early The conflict between Adat years of it, press of Jami’at Khoiriyah people and Paderi people happens suggested to Colonial Government to continuously. At 1930, the conflict take action against al- Irsyad that became greater and greater because of accused as the followers of Bolshevik. intervention of colonial side. Finally, The press also claimed al- Irsyad by support of Dutch - people of Paderi because it doesn’t support Syarif Husin - can be conquered. Some of their in Mekkah, that got support from leaders had been catched and British Government as new caliph. surrendered to Dutch. Both Tuanku nan Good relation of the Manasib group in Cerdik and Imam Bonjol surrender at Hadramaut with British government 1833 and 1834 respectively. ( Karel A. and the group of sayyid which Steenbrink, 1984: 33 ) combined in Jami’at Khoiriyyah is There is a notion that Paderi guessed hardly as the cause factor then war happened because of influence of why the people of al- Irsyad had Wahabism which brought by some Haji difficulty to get passport to visit after returning from Mekkah. For this Hadramaut. ( Deliar Noor, 1985: 78 ) opinion, Schreka, as noted by Karel Some years before conflict at Steenbrink, to oppose it by bring Java, exactly at West Sumatera – at the forward several reasons that people of early of 19th century – had happened Paderi don’t oppose to visit a sacred great conflict. This conflict is caused place- grave – as Wahabi. Beside by the condition of deed or good work that, people of Paderi with their figure, of traditional people had deviated from Jalaluddin Rahmat, honours strongly the truth of religion. In that time 1803, agendas such as Maulid Nabi which three persons of Haji: Haji Miskin, Haji performed gloriously. ( Karel A. Sumanik, and Haji Piubang just Steenbrink, 1984: 35 ). But, in coming from Mekkah. The condition of problems of fiqh, Jalaluddin goes out social- culture and religion had become bravely from mazhab Syafi’i. more broken down, call their heart of According to mazhab Syafi’I, the hearts to tidy it up. The campaign validity of Jum’at prayer, requires at opposes custom which helped by some less 40 persons of man; but Jalaluddin Ulama had been committed in some establishes Jum’at prayer just with 12 places. To see movement which done persons. ( Karel A. Steenbrink, 1984: by Paderi people, so custom people 40 ) Wisly, The History Of Khilafiyah …. 149

Building and preparation of doctrinal offer.It is different with personal for future had performed by Modernists, offer which brought people of Paderi. Even, the rich people forward is always anti thesis of of Paderi, their children study not only traditional people. Slogan “ return and in own domestic place but also sent to al- Hadits “ is always carried the voice Mekkah, that considered as the central without paying attention historical of ideal religious treaching in that time. factors. Its consequence, the doctrine To see the progress of religious developed is always not sociological, education that developed by rigid, and easily claims bid‟ah. modernists, its note bene is people of Finally, doctrinal flexible Paderi, so people of custom also attitude which offered by traditional attempts to emulate it. Syeikh Abbas, people broadens to field of political for instance, substituted Surau teaching culture. This one can be seen when NU system with Madrasah. ( Delia Noor, and PERTI appear as political party in 1985: 214 ) national stage. The doctrinal flexible In the early 20th century opinion character which owned by traditional distinction between Modernists and people gave impression as people of custom s not only on fighting accommodating and there is no point of cock, eating betel vine leaf, and others view. For instance, when faces PKI, as happened in the early 19th century, there is distinguishing that strikes the but begun from the case of ijtihad, eyes among NU and Masyumi. taqlid, madzhab and the other cases of Because of it, many leaders of NU that khilafiah furu‟iyyah. Like its case in accused as “ Ulama Nasakom “, Java, in West Sumatera, at last the includes K.H Abdul Wahab whom he loyal followers of madzhab also enter was a leader of Syuriah NU in that an association that mentioned Ittihad time. ( K.H. Saefuddin, K.H. Abdul al- Ulama Minangkabau, then becomes Wahab Hasbullah, tt: 76 ) PERTI ( Deliar Noor, 1985: 214 ). The decisions of ijtihadiyah on Nowadays, the opinion distinction isn’t political case always confuses. It’s hard on the traditional cases but more than to be valued on what is the case in that on the difference of method in facing PKI, NU’s attitude can be said performing of acculturation. as tabrirul waqi‟. In fact, history In committing the process of witnessed that NU is one of political this acculturation, seems eather in West party which refuses to open diplomatic Sumatera or in Java has many relation between Government - similarity. One side wants to be Republic of Indonesia and Soviet happened fastly but another one wants Union in 1953. ( K.H Saefuddin, K.H. to be happened with evolution. To Abdul Wahab Hasbullah, tt: 76 ). May support the evolution stages, traditional be this attitude can be considered is not people emulates it with very flexible logic because it’s not suitable with 150 Jurnal Al-Aqidah, Volume 11, Edisi 2, Desember 2019

politic- Bebas Aktif, a political attitude Alqur’an and Hadits then has appeared of Indonesian foreign affairs which is group of mazhab followers in one side not tied by a certain ideology and to and not tied up group against mazhab participate in the development of world in another one. peace. Really, this case indicates about 2. Distiction of opinion that character of NU which then considered caused by egalitarianism teaching opportunist; but at less to remind claim in Islam. Government about the peril of 3. Appearance of opinion in Islam communist in Indonesia. is becaused of the consequence of method distinction in acculturation D. Conclusion process. 4. The doctrinal flexibility The analysis above gives attitude which offered by group of description that the basic distinction of opinion among Moslem in Indonesia mazhab gaves decision and political can be distinguished in some forms : thought. 1. Distiction of opinion because of difference of attitude on reinterptretation authority against

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