Sukma Maulana

Pemikiran Hadits KH Hasyim Asy'ari Terhadap Penyimpangan Akidah diTanah Jawa (Tela'ah Atas Kitab Risa>lah Ahlusunnah wal Jama>'ah)

Introduction

Pemikiran hadits kh hasyim asy'ari terhadap penyimpangan akidah ditanah jawa (tela'ah atas kitab risa>lah ahlusunnah wal jama>'ah). Kajian pemikiran hadits KH Hasyim Asy'ari dalam kitab Risa>lah Ahlusunnah wal Jama>'ah terhadap penyimpangan akidah di Jawa pada masa kolonial. Mengungkap sekte Wahabi, Syi'ah, dsb.

Abstract

Islam adalah agama yang lurus, karena dia berlandaskan wahyu baik wahyu dari Allah, maupun wahyu yang disebut sebagai hadits nabi. Namun tidak sedikit orang yang salah dalam memahami makna ajaran Islam, karena berangkat dari ketidaktahuan dan taqlid buta. Di Indonesia sendiri sejak zaman kolonial Belanda sudah banyak aliran-aliran Islam yang di anggap sesat menyesatkan. Penelitian ini dilatabelakangi oleh maraknya aliran-aliran menyimpang di Indonesia, khususnya di zaman pra kemerdekaan. Selain itu, isu tentang aliran di Indonesia akan selalu meanarik perhatian untuk diteliti. Oleh karenanya peneliti tertarik mengkaji tema ini lebih dalam lagi. Penelitian ini adalah penelitian kepustakaan berupa model kajian tematik yang berfokus pada hadits dalam kitab Risa>lah Ahlusunnah wal Jama>’ah karya KH. Hasyim Asy’ari dengan pembahasan khusus penyimpangan akidah di tanah Jawa. Kesimpulan artikel menunjukan bahwa akidah-akidah menyimpang di masa kolonial sangat marak sekali. Adapun beberapa penyimpangan-penyimpangan aliran di tanah Jawa pada saat itu adalah munculnya sekte Wahabi, Syi’ah, Ibahiyun, Reinkarnasi dan paham H{ulu>l/Ittih}a>d. Kemudian dalam tinjauan maqa>s}i>d al-syari>’ah bahwa akidah Ahlussunnah wal Jama’ah adalah akidah yang lurus dan telah diletakan beberapa kaidah yang baik dan benar dalam beragama. Oleh karena itu aliran-aliran menyimpang tersebut bukanlah ajaran Islam yang lurus, akan tetapi hanya membuat nilai Islam kotor.

Review

This study embarks on an important and timely examination of KH Hasyim Asy'ari's approach to hadith concerning theological deviations in Java, as articulated in his seminal work, *Risalah Ahlusunnah wal Jama'ah*. The abstract clearly frames the research within the context of historical misinterpretations and "deviant" Islamic streams in pre-independence Indonesia, driven by a desire to understand responses to these challenges. Employing a library-based, thematic study, the research aims to uncover how KH Hasyim Asy'ari utilized hadith to counter various heterodoxies, including Wahabism, Shi'ism, Ibahiyun, Reincarnation, and Hulul/Ittihad, ultimately affirming the rectitude of the Ahlussunnah wal Jama'ah creed. The topic is highly relevant for understanding the intellectual history of Indonesian Islam and the theological foundations laid by one of its most influential figures. The primary strength of this research lies in its focus on KH Hasyim Asy'ari, a towering intellectual and spiritual figure in Indonesian history, and his engagement with a specific work, *Risalah Ahlusunnah wal Jama'ah*. By delving into his "pemikiran hadits" (hadith thought) as a response to perceived creedal divergences, the study offers valuable insights into the intellectual and theological landscape of Java during the colonial era. The identification of specific deviant groups, such as Wahabi and Syi'ah, alongside local syncretic beliefs like Ibahiyun, Reinkarnasi, and Hulul/Ittihad, provides a concrete historical context for Asy'ari's polemical efforts. Furthermore, the application of *maqasid al-syariah* (objectives of Islamic law) as an analytical lens to justify the Ahlussunnah wal Jama'ah creed adds a layer of jurisprudential depth to the theological discussion, enhancing the study's analytical framework. While the study addresses a significant area, there are avenues for further clarification and deeper analysis that would strengthen its academic contribution. The abstract states a focus on "pemikiran hadits" but could benefit from a more explicit explanation of the methodology used to analyze Asy'ari's hadith thought. Does it examine his method of hadith authentication, interpretation, or application? A more detailed account of *how* KH Hasyim Asy'ari specifically uses *particular* hadith to refute *each* of the listed deviations would provide richer empirical evidence and demonstrate the depth of his analytical engagement. Future iterations could also elaborate on the scholarly contribution beyond merely identifying the deviations and affirming Ahlussunnah's correctness, perhaps by discussing the unique aspects of Asy'ari's hadith methodology compared to other scholars or the long-term impact of his arguments on Indonesian Islamic discourse.

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