Alasan Mengapa Muhammadiyah Tidak Bermadzhab Oleh Dr. Abdullah Renre - Syahrir Lau.

Summary

The video script features a discussion led by religious leaders, including Kyai Haji Doctor Sanusi Baco, on various Islamic theological topics. The conversation covers interpretations of Qunut, the role of Imam mujtahidin, and the history of Islamic schools of thought. There is also mention of the Muhammadiyah organization and its approach to Islamic jurisprudence, emphasizing the importance of basing practices on the Quran and Sunnah. The script highlights debates around adherence to specific schools of thought, suggesting a more individualized approach to faith and scholarship.

Takeaways

• 🕌 The discussion included prominent religious figures, such as Kyai Haji Doctor Sanusi Baco, who is a respected teacher and Sufi leader.
• 📜 The conversation touched on Islamic jurisprudence, especially the topic of Qunut in morning prayers (Subuh).
• 📖 The speaker mentioned that following a specific madhhab (school of thought) isn't obligatory, emphasizing a more open and critical approach to religious knowledge.
• 🤔 The speaker criticized the idea of rigidly following one Imam or school of thought, advocating for independent ijtihad (interpretation).
• 🗣️ There was a historical discussion about the emergence of the four major madhhabs, noting that they came into being long after the Prophet Muhammad’s time.
• 🛑 The speaker disapproves of labeling or strictly adhering to a madhhab, indicating that scholars in Islamic history did not demand exclusive adherence to their interpretations.
• 📚 The discourse includes critiques of other Islamic movements like Jabariyah, Qodariyah, and Mu'tazilah, alongside the more mainstream Sunni schools.
• 👥 The speaker reflects on Muhammadiyah's position in Islam, stating that they do not follow a particular madhhab and base their teachings directly on the Quran and Sunnah.
• 💬 There’s an acknowledgment of the importance of collective scholarly efforts (like Majelis Tarjih) in interpreting religious texts for the community.
• 🎓 The speaker stresses the importance of an academic and open-minded approach to discussing religious matters, highlighting the involvement of multiple Islamic organizations and scholars.

Q & A

Who is Kyai Haji Doctor Sanusi Baco mentioned in the transcript?

Kyai Haji Doctor Sanusi Baco is described as a Sufi teacher and is the current chairman of the Majelis Ulama. He is highly respected and referred to as a scholar with deep religious knowledge.

What is the main topic of discussion in the transcript?

The main topic revolves around different Islamic schools of thought, particularly the historical development of various 'mazhab' (schools of jurisprudence) and the speaker’s perspective on following these schools versus independent reasoning.

What does the speaker think about following specific 'mazhab' or schools of thought?

The speaker believes in independent reasoning (ijtihad) rather than strictly adhering to any specific 'mazhab.' The speaker emphasizes that no single 'Imam' or 'mazhab' claimed to be the only authority to be followed.

What historical argument does the speaker use regarding the formation of 'mazhab'?

The speaker points out that the major 'Imam mujtahidin' or founders of the four recognized Sunni schools of thought emerged many years after the Prophet's death, suggesting that the concept of rigid adherence to a single school of thought developed later.

What is the speaker's view on Muhammadiyah and its religious stance?

The speaker indicates that Muhammadiyah follows Islam based on the Quran and Sunnah, without adhering to a particular school of thought or adding theological doctrines like 'sifat 20' (attributes of God) or other traditional beliefs.

Why does the speaker criticize the historical adherence to 'mazhab'?

The speaker argues that adherence to specific 'mazhab' arose long after the time of the Prophet and companions, implying that Islamic teachings were not meant to be rigidly categorized into these schools.

What is the speaker's perspective on Islamic organizations?

The speaker mentions that organizations like Muhammadiyah do not align with any specific 'mazhab' and rely on independent reasoning and interpretation of Islamic teachings.

What role do scholars play in the speaker's understanding of Islamic jurisprudence?

The speaker respects scholars (Imam mujtahidin) for their knowledge but believes their rulings should be viewed as individual interpretations, not binding or definitive guides for all Muslims.

How does the speaker differentiate between theological groups within Islam?

The speaker mentions various theological movements like Jabariyah, Qadariyah, Mu'tazilah, and Ahlusunnah Wal Jama'ah, indicating that they are different ways Muslims have interpreted Islamic teachings throughout history.

What is the significance of the 'Qunut Subuh' mentioned in the transcript?

'Qunut Subuh' refers to a specific prayer recited during the Fajr prayer. The speaker references discussions about this prayer and the interpretation provided by religious leaders like Kyai Haji Doctor Sanusi Baco.

Outlines

00:00

📜 Discussion on Islamic Leaders and Mazhab

This paragraph highlights a discussion about various Islamic leaders and schools of thought. The speaker references notable figures like Kyai Haji Doctor Sanusi Baco, discussing his role as a Sufi teacher. The focus shifts to the interpretation of the Qunut prayer and other Islamic practices. The speaker critiques the concept of following a single Mazhab (Islamic school of thought), emphasizing that even early Islamic scholars like Imam Abu Hanifa and Imam Shafi'i, who emerged decades after the Prophet Muhammad, did not claim exclusive rights to interpretation. This leads to a broader reflection on Islamic jurisprudence, rejecting strict adherence to any one Mazhab and instead encouraging independent reasoning.

05:03

🧭 Historical Evolution of Islamic Movements

The second paragraph delves into the historical development of Islamic sects and movements. The speaker examines the emergence of groups such as the followers of Ali and Muawiyah after the Prophet Muhammad’s time, noting the diversity of Islamic thought that arose in later centuries. The speaker emphasizes that Islamic jurisprudence, especially within movements like Muhammadiyah, is based on the Quran and Sunnah, shaped by organizational decisions rather than strict dogmatic interpretations. There is a critique of those who claim certain Islamic doctrines or the concept of Sifat 20 (attributes of God), pointing out how historical analysis sheds light on the fluidity of Islamic thought over time.

10:03

⚖️ The Role of Muhammadiyah and Islamic Consensus

This paragraph continues to address the role of Muhammadiyah in facilitating Islamic discourse and the process of Tarjih (evaluation of religious practices). It touches on the involvement of various Islamic organizations and individuals with scholarly capacity in making decisions. The speaker contrasts this with those who misunderstand Muhammadiyah’s approach, explaining that it is not a solitary or exclusionary movement, but rather inclusive and open to broader Islamic consensus. The paragraph concludes by reiterating that the organization plays a key role in fostering meaningful religious dialogue while maintaining its unique interpretations and practices.

Keywords

💡Majelis Ulama

The 'Majelis Ulama' refers to a council of Islamic scholars and leaders who provide religious guidance. In the video, this council is mentioned as a prominent authority on religious matters, such as the discussions on the Qunut prayer. It signifies the role of religious leadership in interpreting Islamic practices for the community.

💡Qunut Subuh

Qunut Subuh is a special prayer recited during the Fajr (dawn) prayer. The video touches on the debate surrounding the practice of reciting this prayer, showing that different interpretations exist within the Islamic community. It reflects the broader theme of varying religious practices and opinions.

💡Imam Mazhab

Imam Mazhab refers to the founders of Islamic schools of thought or jurisprudence. The video discusses historical figures like Imam Syafi'i and Imam Abu Hanifah, emphasizing their influence on Islamic legal traditions. The speaker expresses a personal preference not to rigidly follow a specific school of thought, underlining the theme of intellectual freedom in religious interpretation.

💡Muhammadiyah

Muhammadiyah is a significant Islamic organization in Indonesia, known for its reformist approach to Islam. The speaker highlights the organization's stance on adhering to the Quran and Sunnah without relying on traditional schools of thought (mazhab). Muhammadiyah’s role is crucial in the video as it serves as a platform for discussing religious reform and modern interpretations of Islam.

💡Imam Mujtahid

An 'Imam Mujtahid' is a scholar qualified to interpret Islamic law independently through ijtihad (independent reasoning). In the video, the speaker references historical figures as mujtahids, showcasing their scholarly efforts to interpret Islamic texts. The discussion illustrates the importance of scholarly independence and the evolution of Islamic thought.

💡Ahlussunnah Wal Jamaah

Ahlussunnah Wal Jamaah refers to the mainstream Sunni tradition in Islam, which follows the teachings of the Prophet Muhammad and his companions. The video contrasts this tradition with the views of other Islamic movements, emphasizing a focus on unity within the Sunni community. The speaker distances himself from rigid sectarianism, advocating for a more flexible approach to religious practice.

💡Fatminho

Fatminho seems to be a reference to a leader or authority figure involved in the religious discourse mentioned in the video. This individual, likely connected to the Majelis Taklim, contributes to the discussion on religious practices like Qunut. Their role in explaining these practices highlights the influence of local religious leaders in shaping community understanding.

💡Syariah

Syariah refers to Islamic law derived from the Quran and the teachings of the Prophet. The speaker briefly touches on the role of Syariah in guiding Islamic practices and the complexities involved in different interpretations. This concept is crucial as it forms the basis of much of the religious discourse in the video, particularly regarding Islamic jurisprudence.

💡Tarjih

Tarjih is the process of weighing various scholarly opinions to arrive at a more accurate or acceptable interpretation of Islamic law. In the video, it is associated with the decision-making process within the Muhammadiyah organization, which uses Tarjih to ensure that its interpretations of Islamic teachings are consistent with the Quran and Sunnah. It reflects a methodical approach to religious reform.

💡Ijtihad

Ijtihad refers to the process of making a legal decision by independent interpretation of Islamic sources. The speaker references this as a key principle used by the early Islamic scholars and promotes it as a necessary tool for modern Islamic thought, suggesting that Muslims should embrace intellectual independence rather than rigidly following traditional schools of thought.

Highlights

Discussion with religious leaders, including the presence of Kyai Haji Doctor Sanusi Baco, an important Sufi figure.

Mention of Qunut prayer discussions, specifically the Qunut in Subuh prayer.

The historical context of the Imam Madhhab and the time gap after the Prophet's passing until the four major imams emerged.

Imam Syafi'i was born 150 years after the Prophet's passing, highlighting the long historical development of Islamic jurisprudence.

Debate on following specific madhhabs (schools of thought) and whether one should adhere strictly to one.

The speaker expresses discomfort in naming specific madhhabs, emphasizing broader intellectual openness.

The rise of different Islamic movements and sects after the Prophet's death, such as Jabariyah, Qodariyah, and others.

Critical discussion about the organizational role of Muhammadiyah and its approach to Islamic jurisprudence.

The notion that prominent Islamic scholars, like the founders of the madhhabs, were open to debate and did not claim sole authority.

The speaker reflects on historical reasons for not strictly following any particular madhhab.

Muhammadiyah's position on not aligning strictly with any Islamic sect, instead focusing on Quran and Sunnah.

Challenges and debates faced by Islamic organizations, including Muhammadiyah, in interpreting religious texts.

Emphasis on collective knowledge and discussions in Islamic jurisprudence, not based on individual authority.

Insight into the historical and intellectual diversity within Islamic scholarship, including the influence of various scholars over time.

Muhammadiyah's inclusive approach to involving various Islamic scholars and schools of thought in discussions.

Transcripts

kirim-kirim itu pernah kita diskusi

hadir Ketua Majelis Ulama yang masih

sekarang ini masih ketua guru kita Kyai

Haji Doctor Sanusi Baco LC itu guru Sufi

saya itu di fakultas adab tidak

tanggung-tanggung kita punya guru

Zulfikri itu Amazon selama setelah

dibicarakan soal Qunut Qunut subuh

fatminho waktu itu Ketua Majelis kaki

pamit menjelaskan tentang Qunut Qunut

itu dan sedih kata lama berdiri ya

tunggal tiang Mbak blablablabla georai

kalau begitu sesudah itu kita nyala Pak

Kyai

Hai Ketua Majelis selama dalam hal itu

juga setia ketua tempo Sulawesi Selatan

magis foto akar bengkok biru yang biasa

disebut mazhab saya sebenarnya tidak

suka menyebut Imam mazhab itu karena

menurut bacaan Saya tidak ada seorang

Imam mujtahid yaitu yang mengklaim

dirinya hanya dia yang harus diikuti

tidak ada dia terbuka secara ilmiah kau

aduh punya ilmu yang luas dan dalam

sehingga itu jadi saya hanya menyebut

imam-imam wujud saat ini dia berijtihad

person version pribadi-pribadi nanti

pengikutnya kemudian

penyebab Imam madzhab dengan pemalak

gimana ambil itu memasak tidak pernah

kontak dengan mereka news usah abcd ada

yang kedua rasanya yang dimaksud Imam

mazhab itu yang saya istilahkan Imam

mujtahidin tol yang tertua saja dari

empat yang ada sekarang ini

disebut-sebut Lahirnya tahun 80 Hijriah

artinya 80 tahun sesudah nabi wafat baru

dia lagi Imam Syafi'i lahir tahun 150

Hijriah artinya 150 tahun sesudah nabi

wafat baru

Hai lagi turn close and yang kedua

alasan historis

Hai jadi sebab Andaikata nabi itu atau

ada seorang sahabat masih hidup sekarang

di warnet aja nabi berbangsa paper kita

Ya Rasulallah kira-kira Apa jawabannya

Pak 80 tahun sesudah meninggal baru ada

lahir itu imam mujtahid yang empat itu

yang Abu Hanifah itu sekira Apa jawaban

nabi sharequiz tanyain agato sih Mas

hafta Ya Rasulallah saya kira-kira dia

menjawab mashab tipe agar kira-kira

begitu orangnya Sahabat juga begitu ada

mana Cuman adonan keiai Mama pesen bisa

ya Kalau ditator tadi saya tidak bisa

ucap tato bersih serta kalau rekan tuh

tahu bahasa Bugis protozoik karena

Hai jadi tidak bermazhab tidak juga

berdasarkan aliran-aliran yang pernah

terjadi di dalam umat Islam mulai dan

Jabariyah qodariyah tuh mu'tazilah

asy'ariyah ahlussunnah Waljamaah dana

Syariah itu kan juga itu sehingga saya

tidak belum pernah bertemu mendapat saya

dan outside of the sabar Kalau selalu

disebut tuh Muhammadiyah juga itu

ahlussunnah tidak mau Madya ahlussunnah

tidak ditambah dengan al-jama'ah data

saya studi panjang diskusi saya dewasa

Said allahuakbar begitu lagi tadi

Muhammadiyah persis saling mengoreksi

jadi tua itu kita tidak ngerti tidak

ikut aliran manapun dan tidak

cuman sapma nepungin sudqh bukan lahir

kemudian itu sesudah nabi baru ada dua

kelompok-kelompok pendukung Ali dan

kelompok muawiyah setelah berperan jadi

tidak setelah berperan link-nya 4 jadi

di macanan begitu g8t banyak sekali

aliran akhirnya jadi kalau orang mau

lagi apa ditanyain belum apa tingginya

orang Ahmadiyah jawab saya Fiqih Islam

berdasarkan al-quran dan Sunnah maqbula

Tentu saya sudah diolah oleh Majelis

tarjih jadi bacaan kita Yanto secara

organisatoris putusan taring jangan ada

yang mengatakan memang ini butuh santan

itu kita sudah Suju lepas

saya ada tombol Muhammadiyah pemakai

Dedes duyung apa kisahnya kalau sunnah

wal jamaah bukan jawaban iya bukan kau

dari aku kan yang lain bukan aqidahnya

ovidac Islam berdasarkan al-quran dan

Sunnah Madura selesai tidak Rumi tidak

ada sifat 20 apa segala gitu dapat suka

40 yang kita pelajari dulu diri bekerja

itu membingungkan membingungkan semua

yang membingungkan setirnya saja tidak

yang jelas-jelas saya kita pakai begitu

Itu Arabnya Mengapa kita tidak bermazhab

alasan historis jelas

oh ya terus baca sejarah Kapan itu

muncul ini melihat mazhab yang berikut

Sesuka lupa berat menjadi Berikut saya

ya Jadi tidak berdasarkan mazhab tidak

baru berdasarkan aku tapi kan itu

benar-benar

Hai tokoh-tokoh mujtahidin yang lalu itu

dengan ilmunya yang sangat hebat itu

yang dijadikan vasap di kemudian hari

itu punya ilmu yang dalam tetapi kajian

perorangan fuckhard gajian di majelis

hkg gajian jamaah Im kolektif lalu

jangan dikira kalau kita itu Bertasbih

ibu-ibu bapak-bapak hanya orang

Muhammadiyah Diundang tidak semua

organisasi Islam diundang perguruan

tinggi perorangan yang punya Kapten

kapalnya eh kapasitas untuk membicarakan

materi yang akan dibicarakan kalau itu

berdasarkan ilmiah undang banyak hanya

Mama Diah yang memfasilitasi itu

Hai Kijang dikira orang itu tidak

Diundang dundang makanan karena tidak

hadir yang hadir itu diutus seperti box

alasannya almarhum rahimahullah itu

karena pemikirannya dekade Muhammadiyah

itu setelahnya tidak pertahanin itu Zero

kehadirannya Ghost Slayer adanya Gus Dur

tetap pemikirannya itu komadan sebabkan

oleh Allah hidup sering diundang itu

mereka baru terjadilah Putusan Tarjih

begitu eh saya kasih Bapak contoh dulu

yang teka-teki Kim itu pernah kita

diskusi hadir Ketua Majelis Ulama yang

masih sekarang ini masih ketua guru kita

Kyai Haji Doctor Sanusi Baco

dan Raden DC itu guru Sufi saya itu

dikabulkan sadap tidak tanggung-tanggung

kita punya buruk sufiks-i itu apa Jadi

selama setelah dibicarakan soal Qunut

Qunut subuh fatminho wakil itu Ketua

Majelis Taklim pamit menjelaskan tentang

Qunut Qunut itu dan sedih kata lama

berdiri ya tular tiang Mbak blablablabla

diuraikan begitu sesudah itu kita nyala

Pak Kyai Ketua Majelis selama dalam hal

itu juga dia ketua tempo Sulawesi

Selatan magis transformator atau

mengkoloni rokok jeruk

[Tepuk tangan]

Hai harapan kita dia dibantahkan itu itu

Kelihatan sekali bahwa sesungguhnya

diakui apa yang kita lakukan ini

Muhammadiyah I

hai hai