THE THOUGHT OF STRUGGLE OF NADHLATUL ULAMA KYAI WITH ISLAM MODERNIST IN WEST JAVA (1930-1937)

Agung Purnama, Nina Lubis, Widyonugrahanto
unpublished
Abstrak Nahdlatul Ulama adalah organisasi bercorak Islam tradisional yang dibentuk pada tahun 1926 di Surabaya Jawa Timur. Selanjutnnya NU menyebar luas ke wilayah lain di Pulau Jawa. Sementara itu, Jawa Barat adalah sebuah wilayah yang pada dekade 1920-1930-an merupakan lahan subur tempat tumbuh dan berkembangnya organisasi Islam bercorak modernis Di sana banyak bermunculan tokoh-tokoh pembaharu yang "agresif" dalam berdakwah menentang amaliah-amaliah keagamaan masyarakat Islam tradisional.
more » ... lam tradisional. Oleh karena itu, ketika NU masuk ke Jawa Barat, sangat mungkin akan disertai "gesekan" dengan organisasi Islam modernis setempat. Dalam mengkaji permasalahan ini penulis menggunakan metode sejarah yang terdiri dari empat tahap; heuristik, kritik, interpretasi, dan historiografi. Hasil penelitian menunjukkan bahwa di Jawa Barat kerap terjadi pergulatan pemikiran dalam masalah sumber penetapan hukum agama. Bagi para kiai NU taqlid kepada hasil ijma" para ulama mazhab hukumnya boleh, tetapi bagi kaum modernis perilaku bermazhab adalah haram. Umat Islam wajib kembali kepada Al-Qur"an dan Hadis sebagai sumber hukum utama. Selain itu, yang menjadi topik perdebatan adalah permasalahan bid"ah atau sunnah-nya tradisi-tradisi keagamaan yang berkembang di masyarakat sejak lama. Kata kunci: kiai NU, kaum modernis, pegulatan pemikiran, perdebatan, Jawa Barat. Abstract Nahdlatul Ulama is a traditional Islamic organization formed in 1926 in Surabaya East Java. NU then spread widely to other regions on the island of Java. In the 1920 to the 1930s, West Java is a region which was an appropriate land for the growth and development of modernist Islamic organizations. There were many emerging reformers who are "aggressive" in preaching against the religious amaliah of traditional Islamic society. Therefore, it is possible that the development of NU in West Java will be accompanied by "friction" with the local modernist Islamic organization. In studying this problem the author uses a historical method consisting of four stages; Heuristics, criticism, interpretation, and historiography. The results show that in West Java there is often a struggle of thought between the NU kyai with the modernists in the issue of the source of the determination of religious law. For the NU kyais, taqlid to the result of ijma 'the scholars of the legal school may be, but for the modernists the behavior of the schools of thought is haram and the Muslims are obliged to return to the Qur'an and Hadith as the main source of law. In addition, the topic of the debate between NU kyais and modernists is the heresy or sunnah of religious traditions that have developed in society for a long time. The struggle of thought between the NU kyai and the modernist was raised several times in the forums shown to the public.
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