INDONESIAN JOURNAL FOR ISLAMIC STUDIES Volume 3, Number 4, 19,96

PANCASILA AS THE SOLE BASIS FOR ALL POLITICAL PARTIES AND FOR ALL MASS

ORGANIZATIONS; AN ACCOUNT OF MUSLIMS' RESPONSES

Faisallsmail

DOES TRADITIONAL ISLAMIC MALAY LITERATURE CONTAIN SHI'ITIC ELEMENT?

'ALi AND FATIMAH IN MALAY HIKAYAT LITERATURE

SSN 0215-0492

Edwin Wieringa

MASLAHAH AND ITS APPLICATION IN INDONESIAN FA TWA

Khoiruddin Nasution

/ ;

STUDIA ISLAMIKA Indonesian Journal for Islamic Studies

Volume 3, Number 4, 1996

EDITORIAl. BOARD· Harun /l'asution Mastubu M Quraisb Sbihab A Azir Dtlblan M. Satria Effendi Nabilah Lubis M. Yrmau Yrmif Komaruddin Hidayat M. Din Syamsttddin Muslim Nasucion Wahib,Wu'thi

EDITOR-IN-CHIEF: .d,zyumardi A..-ra

EDITORS. Saiful Mujani Hendro Praseryo johan H. Meuleman Didin Syafruddin Ali Munbanif

ASSISTANTS TO THE EDITOR· Arlef Subhan Oman Fathurrabman HeniNuroni

ENGUSH lANGUAGE ADVISOR judrtbM Dent

ARABIC LANGUAGE ADVISOR Fund M. Facbruddin

COVER DESIGNER S. Prinka

STUDIA lSLAMIKA (JSSN 0215-0492) is a JOurnal published quarterly by the /nstltut Agamcr Islam Negeri (IAJN, The State Institute for lslamrc Studies) Syarif Hidayarullah, jakarta. (SlT DEPPEN No. 129!SK/DITJEN/PPGtS'IT/1976) and sponsored by the Department of Rehgrous Affairs of the Rcpublrc of Indonesia. It specralrzes in Indonesian Islamic studies. and is intended to communi-c-Jtt onginal researches and current issues on the subJect. This journal warmly welcomes contnbuuons from scholars of related drsoplines. All articles pubhshed do not nec:;es~arily rt:present the views of the journal, or other rnstJrutions 10 wh1ch r115 affiliated. They are solely the VIew~ of the authors.

Khairil Anwar

'Ulama' Indlin~siyya al-Qami al-Thamin 'Ashar: Tarjamah Muhammad Arshad al-Banjar~ wa Afkaruhu

Abstract: Mecca and Madinah {l-faramayn} in the 17th and 18th cen tu· ries were two of the most outstanding Islamic intellectual centers in the Middle East. These cities attracted many Indonesian Tslamic students to join the circle in order to broaden their religious knowledge. The major-ity of these students soon became influential 'ulamas, who held important religious positions and had great authority in their respective regions, when they returned to their home count'ry.

One of these Indonesian students was Muhammad A rshad ai-Banjari. He was born in Manapura, South Kalimantan, in t 710 and died in 1812. His basic education came ditectly from his father and also from local 'ulamas. He then proceeded to higher education in the Haramayn with a scholarship from Sultan Ban jar. Among ai-Banjari's Indonesian classmates were 'Abd ai-Samad ai-Palimban£, 'Abd a!-Wahab Bugis and 'Abd a/ Rahman Misrf. AIL of them became respected 'ulamas when they returned home r:o Indonesia. AI-Banjar£ was fottunate enough to study under the guidance of great masters such as Shaykh Atha'illah ibn Ahmad al-Misri ai-Azharf, Muhammad Sulayman aL-Kurd£, Ahmad ibn Abd al-Mun 'im ai-Damanhurf, Abdullah ibn Hijazl. al-Sharqawz dan Ibrahim al-Rais af. Zarnzarn£.

After residing in Mecca for almost 30 yean and in Madinah 5 years, ai-Banjart. returned to South Kalimantan, stopping over in Batavia, java. He immediately performed his duty as an 'ulama i11 his region, concen-trating on education and the Islamic preaching. For example, he re·vised the di·rection of prayer pe7fonnance and purified Muslim belief from pre-Islamic local practices such as ritual healing, fortune telling, astrology and occultism. At the same time) he attempted to eradicate the teaching of

l}l St~tdin [sJ,,m,'k a. V

wahdah al-wujud (d1e unzty of beings), u•hich he constdered to devtace from Islamic orthodory. He preforred to disseminate the doccrine of A hi af.Sunnah wa al-jamaah, the mainsrream school of !slamic thought and practice. He appa~·ently believed in the Prophet's saying (hadlth) that Mus· lim community (ummah) would be divided into 73 schools, of which only one, Ahl ai-Sunnt1h wa. al-jama'ah, is to gain salvation. The latter school r1re those who follow the path of Prophet Muhammad and his Compan-ions, and behold the theological posicion of Ashariyyah.

He u:a.s a prolific author, writing on various branches of religious knowledge such as tawhid {theology}, fiqh (!slamrc jtmsprudence) and tasawwuf (mysticism and mora/it)~. Among his '/JlOrks are Tuhfar ai-Raghibin, Sabil al-Muhradin, Luqtar al-Ajlan, Hashiyah Path al-Jawad, Kanz ai-Ma'rifah, al-Qawl al-Mukhtasar. He established his own educa-tional institution in Martapttra, resembling the Islamic traditional schools (pesantren) m }a·t•a and Su.mr1tera, in order to produce neu• (ulama'. This institution was self-financing. As la11d was r1bundant, the institmion had its own proputy as a unic of production to support its educationt11 mis-sion. Al-Banjarf and hts students 7.1/ere all invoh.:ed in agncu!tural ac-tiVities.

AI-Banjarf's mjluence in the Banjar s,&anare was marked by hzs at-tempt to adopc: the system of Islamic law into local jurisprudence. This was done by means of a renewal £11 the court system of Ban;ar Sa/tan ate. A!-Btmjarf, with support from the Sttltan, also created a separate Islamic cou.rt with a special jurisprudence in civil and family laws. At the same time, he established a farwa institrttion to issue deciszons on various prob-lems, which developed in society1 including rir:ual and social.

His political position vis-a-vis the Dutch coloma/ go'l'emmem seemed to be passh•e. No political ideas are recorded in any ofhlS u:orks. Neither r1n r1pper1l for holy war (Jihad) nor acceptance of coloma/ authority were proposed by al-Banjarf. 77ns was quite different from his contemporary 'ulama', 'Abd al-Samad ai-Palimbt1nf, who appealed M11slims in Indone-sia to wage a holy war agai11st the heathen Dutch rulers. A ~-guab/y, he was of the opinion chat purifictttion of faith, education and Islamic dissemi-nation were more important than any other agenda.

AI-Banjari's career offers a good example of a dynannc Islamic devel-opment in Indonesia. Undot~btedly, he was one of the strongest propo-nents ofthe resurgence ofSunni orrhodo>.:y. Hts rnonumencal work, Sabll al-Muhtadln, which became a reference for the orthodox school on !slamic jurisprudence, was t•ery' influential. 7his book has been used as a fiqh guidance by t •arious Indonesian Islamic communmes even to date.

Khairil Anwar

'Ulama' Indullisiyya al-Qarni al-Thamin 'Ashar: Tarjamah Muhammad Arshad al-Banjar1 wa Afkaruhu

Abstract: Da/am abad ke 17 dan 18, Haramtryn menjadi salah satt./ pusat intelektua/Js!arn yang paling menonjol di Timur Tengah. Dalarn masa-masa inilah sejumlah rnurid ttsal Indonesia turut menuncm ilmu di Ha-tamayn. Mereka ini, ketika kembali ke Tndonesia menjadi ~.t!arna-ulama terlwnuka, yang kemu.dian berperan penting dalam perkembangan Islam di kawasan ini.

Salah seorang di amara mereka ialah Muhammad Arsyad ai-Banjari. Ia dilahi1·kan di Marut.pura, Kalimantan Sela.tan pada 1710 dan meninggal 1812. Pada tingkac dasar, ia memperoleh pendidikan !slam dari tryahnya dan para guru setempat. Tokohyang menikahi perempuan keturunan Cina ini kemudian merantau meneruskan studi ke Hararnayn atas biaya Sultan Ban jar. Di Mekkah, ai-Banjari mempelajari. agama bersama beberapa mu-rid asallndonesitt padA abad ke-18 sepertiAbdussamadai-Palimbani, Abdul Wahab Bugis dan Abdurrahman Mis?i. Mereka ini, seperti al-Banjttri,juga menjadi ulama terkenal d£ Nusantara. Selain itu, ai-Banjari bela;ar juga pada beberapa ulama terkenal di Mekah maupun di Madinah seperti Syeikh A tha' A 1/ah ibn Ahmad ai-Misri ai-Azhari, MHhammad Su!tryman a!Kurdi, Ahmad ibn Abdai-Mun 'im ai-Dama11huri, 'AbdAllah ibn Hijazia/Syarqawi cum Ibrahim ai-Rais ai-Zamzami.

Secelah selama kura11g lebih 30 tahun be/ajar di Mekah dan 5 tahun di Madinah) ai-Banjad kembali ke Kalimantan Selatan, setelah /ebih dahulu marnpi r di Batavia. Di kampung ha!amannya, ia menjalan kan per an keula-maan dalam bidangpendidikan dan dakwah. Sebagai concoh, ia memberul-kan kiblat mesjid, melakukan pemumian akidah karen a masyarakat }vi us-lim setempat mas1:h dipengaruhi kepercayaan dan praktekpraktek pra-Islam seperti ttpacara 'menyanggar"' dan 'membuang pesilih" yang bertujuan menyembuhkan penyttkit, menghilanghm sial dan mengabulkan permo-honan melalui dukun yang berkomunikasi dengan roh.

Selain itu, ai-Banjari juga berupaya memerangi paham wahdat alwu-jud, yang dipandangnya sebagai bidah dhalalah dan sebaliknya, merusa-ba mengembangkan paham Ahfussunah Waijama'ah. fa menegaskan

HO 1\Juriril tluuvtr

mnmat Islam terpecah kepada 73 go Iongan dan hanya satu golongan yang selamat, yaitu golongan Ahlummah Waljama'ah. Mereka itu adalah pengikut )alan Rasul Muhammad dan para sahabacnya, yang dalam bidang akidah berada di anttD'a mazhab jabari:yyah dan Qadar-iyyah.

la juga aktif menu/is sejumlah buku. Dalam bidang tauhid, ia menu-lis Ushul ai-Din dan Tuhfat al-Raghibin; da!am fikih Sabil alMuhta-din, Luqtat al-Ajlan dan Hasyiah Fath al-Jawad; dalam bidang tasawuf, Kanz al-Ma'rifat dan al-Qawl al-Mukhtasar. Kemudian dafam rangka menyebadean pengetahuan agamasecara lebih terencana, ia membangun lembaga pendidikan di kampung Dalam Pagar sekitar 8 km dari kota Martapura semacam st-a·au di Sumatra Barat atau pesantren dijawa un-tttk mendidik dan mengkader ufama. Secara keuangan, lembaga pendidik-annya bersifat mandiri karen a al-Banjari bersama para santrinya meng· olah tanah itu menjadi sawah yang produ.ktif dan kebun-kebun sayu~·an dengan pengairan secara sederhana.

AI-Banjari juga berusaha mengadopsi institusi hukum islam abad perte-ngahan untuk diterapkt!n dalam kesultanan Banjar. Langkah 'lslamisasi" di wilayahnya dilakukan dengan jalan mengadttkan pembaharuan adtnin· istrasi pengadilan Kesultanan Banjar. Di sam ping menjadikan doktrin-dok-trin hukum Islam rnenjadi acuan terpentmg dalam pengadilan kriminal, ai-Banjari dengan dukungan sultan, mendi-rikan pengadilan Islam terpisah untuk mengurusi hukum-hukum siptl mumi. Dan pada saat ya~1g bersa-maan, lembaga fatwa pun didirikan dalam rangka memberikan keputusan-keputusan hukum Islam atas pelbagai permasalahan yang muncul dalam rnasyarakat, baik rnenyangku.t ritual maupun so sial.

Dalam hulmngannya dengan pem~·intah koLonial Belanda, sikap dan prilaku politik af.Banjari. tampaknya lebih memilih bentuk pasif. Dt:tlam sejumlah karyanya tidak ditemukan bukti ata.u sumb~·yang mengarah ke-pada perang suci di Kerajaan Ban;ar. Hal ini berbeda dengan ulama se-masanyaa!-Palimbani yang menyerukan jihad melawan pemerinrahan kafir &Ianda. Barangkali ia berpandangan bahwa pemurnian, pendidikan, penye-bar·an dan penerapan ajaran Islam yang benar masih haniS diutamakan daripada bidang lain , apalagi dalam masanya tidak dial ami hen turan-ben-tur·an po!itik ya11g menghalangi dakwah Islam nya.

Karir ai-Banjari merupakan salah sattt contoh dati dinamika mtelektu-alisme Islam dzlndonesia. Dan, tidak ragu lagi ia memptmyai peran besar da!am mempedeokoh kebangkitan orthodoksi S14.nni. khus~1snya melaluz kirab fiqhnya yang sangar J~·masyhur·J Sabil al-Muhtadin. Kitab ini sampai sekanmg ini bahkan masih digunakan kalangan masyarakat Muslim !ndo-nesza.

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C'lomo B,•,r

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Stjamb Drmab Ii!matis Zaman Kebangkitan Nasinnol ,...;t..f'i J (Idwar Shaleh) tt...:. J Y ' . "V ~LS,..) ~} ~~ ~,..) ...:-'~ ~ )b C:!;\;) (1900-19-+J) di Kalif1!tJ!J!an S•htcm

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