Articles
<![CDATA[Khazanah Kitab Kuning di Madrasah Al Jam‘iyat Al Washliyah ]]>
<![CDATA[Ja'far, Ja'far]]>
<![CDATA[ Jurnal Pendidikan Agama Islam Al-Thariqah Vol 2 No 2 (2017): Jurnal Al-Thariqah ]]>
Publisher : <![CDATA[UIR Press ]]>
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DOI: 10.25299/althariqah.2017.vol2(2).1041
<![CDATA[Para ulama dan organisasi-organisasi Islam di Indonesia terbukti telah turut memainkan peran sebagai pelestari khazanah kitab kuning. Al Washliyah sebagai organisasi Islam yang didirikan oleh kaum Muslim yang berasal dari suku Mandailing di Sumatera Timur, misalnya, telah menunjukkan kiprahnya sebagai organisasi yang ikut melestarikan ajaran Islam melalui lembaga pendidikannya, baik madrasah, sekolah maupun perguruan tinggi. Dengan menggunakan pendekatan historis, artikel ini menghasilkan temuan bahwa Al Washliyah berusaha dan relatif sukses dalam melestarikan ajaran Islam dengan memakai media kitab kuning yang menjadi andalan madrasah-madrasahnya. Pengenalan kitab kuning dalam organisasi ini tidak bisa dilepaskan dari pengaruh guru para pendiri Al Washliyah yang memang mendapatkan pengajaran dari madrasah yang juga mengandalkan kitab kuning, dan pengaruh tersebut turut memengaruhi kurikulum pendidikan madrasah-madrasah Al Washliyah. Sebagai dampak dari asas dan paham keagamaan organisasi, Al Washliyah hanya mengajarkan kitab kuning dalam mazhab Syâfi‘iyah dan Asy‘ariyah.]]>
<![CDATA[Intellectual Network of Mandailing and Haramayn Muslim Scholars in the Mid-19th and Early 20th Century ]]>
<![CDATA[Syahnan, Mhd.]]>;
<![CDATA[Asrul, Asrul]]>;
<![CDATA[Ja'far, Ja'far]]>
<![CDATA[ TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam Vol. 9 No. 2 (2019): December ]]>
Publisher : <![CDATA[Program Studi Filsafat Agama Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/teosofi.2019.9.2.257-281
<![CDATA[This paper is an attempt to study the scholars? network of Mandailing Ulama with those of Haramayn in the mid-19th and early 20th century. Employing the content analysis method the research finds that the Mandailing scholars had made an intellectual encounter with the scholars in Haramayn, even some of the established networks with Egyptian and Indian scholars. The Mandailing scholars connote those who ethnically originated from Mandailing clan and data reveals that Mandailing scholars come from the residencies of Tapanuli and East Sumatera, both of which are parts of the modern era North Sumatera province. This not to deny that some of the Mandailing scholars were also born in Makkah. From the aspect of the duration of the study, some scholars studied religion intensively and settled in Makkah, while others only learned the Islamic religion by meeting the scholars of Makkah only during the Hajj period. The last group of scholars only studied religion intensely in Nusantara, but while performing hajj they met the scholars and learned religion in very limited time. Mandailing scholars studied Islamic sciences, especially Quranic exegeses, had?th, and Sufism to a number of such scholars from Arab and Nusantara as Ahmad Khatib al-Minangkabawi, ?Abd al-Qadir b. Shabir al-Mandili (Nasution) and Hasan Masysyath. Ideologically, they studied Islamic sciences in the context of the Sunn? school of thought, especially Ash?ar?yah and Sh?fi??yah. This study then fills the gap of the study of other researchers about the Nusantara Ulama Network with Middle Eastern scholars.]]>
<![CDATA[PEMIKIRAN POLITIK ISLAMISME MODERAT AL JAM’IYATUL WASHLIYAH ]]>
<![CDATA[Ja'far, Ja'far]]>
<![CDATA[ Al-A'raf : Jurnal Pemikiran Islam dan Filsafat Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[IAIN Surakarta ]]>
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DOI: 10.22515/ajpif.v16i2.1762
<![CDATA[Aljam’iyatul Washliyah is an Islamic organization in North Sumatra that has mass potential, business charity and social religion which is still ignored by many researchers. This study reveals the development of Alwashliyah's political thought in Indonesia. The process of extracting data is carried out from document studies and interviews with important figures in this organization. Alwashliyah's political thinking continues to experience development. Aljam’iyatul Wasliyah was born as a non-political organization because it was engaged in education, preaching and social charity. During the Old Order, Alwashliyah tried to become a special member of the Masyumi Party. Then, move to support Parmusi and have an ideological relationship with PPP. This study argues that Alwashliyah's political understanding is moderate Islamism. This organization supports Islam as the basis of the state by rejecting Pancasila. However, gradually this organization accepted Pancasila as the final ideology. This paper contributes to seeing how the political dynamics of a religious organization accommodate Pancasila]]>
<![CDATA[TRADISI INTELEKTUAL ULAMA MANDAILING ABAD KE-20: Dedikasi dan Karya-karya Yusuf Ahmad Lubis (1912-1980) ]]>
<![CDATA[Ja'far, Ja'far]]>
<![CDATA[ Islamijah: Journal of Islamic Social Sciences Vol 1, No 3 (2020) ]]>
Publisher : <![CDATA[MIQOT ]]>
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DOI: 10.30821/islamijah.v1i3.7342
<![CDATA[Abstrak: Artikel ini mengkaji dedikasi dan karya-karya Yusuf Ahmad Lubis. Tokoh ini layak diungkap mengingat kiprah dan posisinya dalam organisasi Al Washliyah yang kemudian menjadi Ketua Majelis Ulama Sumatera Utara, tetapi masih terabaikan secara akademis. Artikel ini merupakan hasil studi kepustakaan dengan pendekatan historis. Temuan yang diusung artikel ini adalah bahwa Yusuf Ahmad Lubis, meskipun tidak pernah belajar agama di Haramain, tetapi memiliki jaringan intelektual dengan ulama-ulama Makkah melalui dua gurunya yang paling masyhur: Syekh Hasan Maksum dan Syekh Muhammad Yunus. Kompetensinya dalam bidang ilmu-ilmu keislaman didedikasikannya bagi umat dan bangsa melalui Al Jam’iyatul Washliyah. Ia juga mewariskan puluhan karya dalam ragam bidang keislaman. Menarik bahwa ia memiliki kemampuan dalam bidang perbandingan agama, dan kemampuan inilah yang membuatnya sukses dalam melaksanakan misi islamisasi pada basis-basis Kristen di Sumatera Utara. Sikap penentangannya terhadap tarekat Jalaluddin dan aliran Ahmadiyah menunjukkan bahwa ia ingin melindungi akidah umat Islam. Studi ini berhasil mengungkapkan profil seorang ulama universalis dan kritis terhadap perbedaan ideologi. Kata Kunci: Mandailing, Al Washliyah, Yusuf Ahmad Lubis Abstract: The 20th Century Mandailing Ulama Tradition: Dedication and Works of Yusuf Ahmad Lubis (1912-1980). This article examines the dedication and works of Yusuf Ahmad Lubis. This figure is worth studying given his significant contribution and position in the Al Washliyah organization and who later become the Acting Chair of the North Sumatra Ulema Council, but it is still academically neglected. This article is the result of a literature study with a historical approach. The findings of this article are that Yusuf Ahmad Lubis, although he had never studied religion in Haramain, but had an intellectual network with Makkah scholars through his two most famous teachers: Sheikh Hasan Maksum and Sheikh Muhammad Yunus. His mastery in the Islamic religious sciences is dedicated to the people and nation through Al Jam’iyatulWashliyah. He also left dozens of works behind him in various fields of Islam. It is interesting that he has the ability in the field of comparative religion, and this ability has made him successful in carrying out the mission of Islamization on Christian bases in North Sumatra. His opposition to the Jalaluddin order and the Ahmadiyya sect increasingly shows that he wants to protect the faith of Muslims. This study successfully revealed the profile of a universalist ulama in terms of science and also still critical of ideological differences. Keywords: Mandailing, Al Washliyah, Yusuf Ahmad Lubis]]>
<![CDATA[EXAMINING RELIGIOUS MODERATION OF THE AL-JAM'IYATUL WASHLIYAH FATWA COUNCIL ]]>
<![CDATA[Mhd. Syahnan]]>;
<![CDATA[Ja'far Ja'far]]>
<![CDATA[ JOURNAL OF INDONESIAN ISLAM Vol 15, No 1 (2021) ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel Surabaya ]]>
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DOI: 10.15642/JIIS.2021.15.1.21-46
<![CDATA[Al Jam’iyatul Washliyah was founded in 1930 in Medan North Sumatera, a plural region religion-wise. Many consider Al Washliyah maintaining moderate understanding of Islam. Its Fatwa Council produced considerable number of fatwas in recent years, including fatwas that test Al Washliyah’s position on difficult issues, including issues on terrorism, non-Muslims, Islamic sects, women leadership, and LGBTs. By reviewing the organizational documents using the content analysis method, results showed that not all fatwas issued by the organization reflected its moderate claim. Regarding jihad and terrorism, Al Washliyah’s fatwa certainly against using terror in achieving religious goals. Likewise, they consider Shi’ah as orthodox as Sunni, although this decision is contentious inside Al Washliyah since many ulama within the organization opposed it. However, its fatwas in respect to religious pluralism and Islamic sects hints its conservative stance as echoed from their fatwas on interreligious marriage, non-Muslim leader, Ahmadiyah and LGBTs. This shows that such issues remain difficult test for many Indonesian Muslims as religious moderatism increasingly erodes in recent times.]]>
<![CDATA[Tarekat dan Gerakan Sosial Keagamaan Shaykh Hasan Maksum ]]>
<![CDATA[Ja‘far Ja‘far]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 5 No. 2 (2015): December ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2015.5.2.269-293
<![CDATA[The article scrutinizes the tarekat (Sufi order) and the social-religious movement of Shaykh Hasan Maksum, a less noticeable Sufi figure within the literatures of tasawuf Nusantara but was an important figure who played essential roles and had great influence within the dynamic of social-religious aspects in East Sumatera. As a mufti-sufi, Shaykh Hasan was a prominent figure within literatures of religious knowledge, mainly theology, fiqh, and Sufism, and had greater influence than other Sufi figures in East Sumatera. It has been a result of his “religious authority”, which covered the entire sultanate’s sway in this region at that time. Shaykh Hasan was a Sufi of the tarekat Naqshabandîyah who held a duty as the mufti of the Deli Sultanate. His spiritual genealogy, unfortunately, has been an unrevealed mystery due to the absence of literatures which inform us the comprehensive biographies of his Sufi teachers. As the proponent of neo-sufisme, he authored a number of works in theology, fiqh, astronomy (falak), and mystical (tasawuf) disciplines. It has been known from his two mystical works that he combined sharî‘ah, tarîqah, and haqîqah, and also emphasized the importance of obedience towards sharî‘ah for mushrif and sâlik in order to achieve “the pearl of Reality”.]]>
<![CDATA[Pemimpin Perempuan dan Non-Muslim Perspektif Ulama Tiga Serangkai ]]>
<![CDATA[M. Jamil]]>;
<![CDATA[Ja'far Ja'far]]>
<![CDATA[ Teosofi: Jurnal Tasawuf dan Pemikiran Islam Vol. 8 No. 1 (2018): June ]]>
Publisher : <![CDATA[Department of Aqidah and Islamic Philosophy, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University Surabaya ]]>
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DOI: 10.15642/teosofi.2018.8.1.31-54
<![CDATA[The issue of women’s and non-Muslim’s leadership seems to be unrestrained in the Islamic world. In Indonesia, the Islamic liberal groups or the modernists will usually accept women or non-Muslim for being the Muslim community leader. In contrast, the Muslim traditionalists and radical groups will usually show their firm rejection. This study seeks to elaborate the thought of the three Muslim scholars in the Eastern Sumatera, i.e., Abdul Halim Hasan, Zainal Arifin Abbas, and Abdur Rahim Haitami, about the leadership of women and non-Muslim. The article will put the position of thought of these scholars among the discourse of the issue. Employing content analytical method, the study finds that the three scholars reject women and non-Muslim for being a leader, especially a state leader, of the Muslim community. They argue that leadership is a privilege honored to men, not to a woman. They also assert that the principle foundation of the sharī’a forbids the Muslims from designating non-Muslim as their leader, except within emergency conditions. Although these three Muslim scholars have been mostly influenced by modern thought, they hardly accept women’s and non-Muslim’s leadership. Therefore, the ideas they propose will contradict the ideas held by the liberal Muslim groups or other proponents of democracy.]]>
<![CDATA[Ulama and Radicalism in Contemporary Indonesia: Response of Al Washliyah’s Ulama on Radicalism ]]>
<![CDATA[Mhd. Syahnan]]>;
<![CDATA[Ja'far Ja'far]]>;
<![CDATA[Muhammad Iqbal]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 21, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v21i1.19684
<![CDATA[Al Washliyah is a moderate Islamic organization in Indonesia. Ulama (Islamic scholars) have obtained honorable and strategic positions in Al Washliyah organization. As an elite group in Al Washliyah organization, the ulama have responded to socio-religious problems in Indonesia, including issues of radicalism and terrorism. Their responses to these problems should be understood as the Ulama's reflection and a foundation in counteracting radicalism and terrorism in Indonesia. This paper is mainly written to get an insight into the ulama’s responses towards the four issues indoctrinated by the radical and terrorist groups such as the Islamic State, jihādī, takfīrī, and suicide bombers. This research highlights that Al Washliyah ulama give different interpretations of those four doctrines, by prioritizing moderation in religion and firmly rejecting radicalism and terrorism in actions or ideas.Abstrak:Al-Jam’iyatul Washliyah merupakan sebuah organisasi Islam moderat di Indonesia. Para ulama sejauh ini mendapatkan kedudukan terhormat dan strategis dalam organisasi ini. Para ulama sebagai kelompok elit dalam organisasi Al Washliyah memberikan respons terhadap persoalan sosial keagamaan di Indonesia, termasuk masalah radikalisme dan terorisme. Respons mereka terhadap masalah ini perlu diketahui dan menjadi salah satu landasan bagi upaya menangkal paham dan gerakan radikalisme dan terorisme di Indonesia. Artikel ini mengkaji respons para ulama Al Washliyah terhadap radikalisme dan terorisme. Kajian artikel ini difokuskan pada respons mereka terhadap empat isu yang menjadi doktrin kelompok-kelompok radikalis dan teroris yakni negara Islam, jihādī, takfīrī, dan bom bunuh diri. Artikel ini mengajukan temuan bahwa para ulama Al-Washliyah yang menjadi informan terpilih memberikan interpretasi yang berbeda mengenai keempat isu tersebut. Studi ini menunjukkan bahwa ulama Al-Washliyah mengedepankan moderasi dalam kehidupan beragama dan berbangsa, dan secara tegas mereka menolak paham dan gerakan radikalisme dan terorisme.]]>
<![CDATA[Al Jam’iyatul Washliyah dan Problem Kepemimpinan Non Muslim dan Perempuan ]]>
<![CDATA[Jafar Jafar]]>
<![CDATA[ AHKAM : Jurnal Ilmu Syariah Vol 17, No 2 (2017) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Jakarta ]]>
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DOI: 10.15408/ajis.v17i2.5204
<![CDATA[Al-Washliyah as an organization engaged in education, da'wah,social charity and Islamic law, faces challenges in responding to current issues of non-Muslim and female leadership. This article examines Al-Washliyah'slegal view of non-Muslim leaders and women. This study found Al-Wasliyah's dissent of non-Muslim leadership and women. Organisationally, Al-Washliyah's Fatwa Council rejects non-Muslims as leaders for Muslim societies, although there are some scholars and intellectuals of Al-Washliyah who have different opinion on non-Muslim leaders. Also, this organization does not allow women to become heads of state, although some of Al-Washliyah's young intellectuals do not mind if women become heads of state. DOI: 10.15408/ajis.v17i2.5204]]>
<![CDATA[Al Jam‘iyatul Washliyah dan Pelestarian Akidah Ahl Sunnah wa al-Jamā‘ah di Indonesia ]]>
<![CDATA[Ja'far Ja'far]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 14 No. 1 (2019): September ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2019.14.1.54-81
<![CDATA[The development of Islam in Indonesia cannot be separated from the role and influence of Islamic organizations. Islamic organizations in this region are usually divided into two; traditionalist and modernist. One of the Islamic organizations labelled as traditionalists is Al Jam’iyatul Washliyah. Studies on Al Washliyah have been carried out, but the research on the role of Al Washliyah in developing the Ahl al-Sunnah wa al-Jamā'ah school has not been carried out and is still neglected. This article aims to examine the role of the Al Washliyah organization in strengthening the Ahl al-Sunnah wa al-Jamā'ah school in Indonesia. By combining library and field studies, this study found that Al Washliyah played an active role in developing the thought of the school through its institution called the Al Washliyah Fatwa Council, while the scholars of Al Washliyah had produced works in theology in line with the framework of Ahl al-Sunnah wa al-Jamā‘ah.]]>
