Alasan Mengapa Muhammadiyah Tidak Bermadzhab Oleh Dr. Abdullah Renre - Syahrir Lau.
Summary
TLDRThe 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
📜 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.
🧭 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.
⚖️ 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.
Mindmap
Keywords
💡Majelis Ulama
💡Qunut Subuh
💡Imam Mazhab
💡Muhammadiyah
💡Imam Mujtahid
💡Ahlussunnah Wal Jamaah
💡Fatminho
💡Syariah
💡Tarjih
💡Ijtihad
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
Browse More Related Video
Hukum Islam
Pengenalan Muhammadiyah - Kemuhammadiyahan - RUANG USTADZ
Ragam Hukum Memakan Kepiting Menurut Ulama 4 Madzhab | Buya Yahya Menjawab
The Salafī Da'wah in Light of the 4 Madhabs - By Sh. Abu Khadeejah Abdul-Wāhid حفظه الله
The Truth About Taraweeh Muslims Didn't Know (IS TARAWEEH 8 OR 20 RAKAT?)
PERJUANGAN PAHLAWAN NASIONAL DI MASA PENJAJAHAN BELANDA | Alur Cerita Film Sang Pencerah
5.0 / 5 (0 votes)