In recent years, Indonesia was hit by a large wave of a new understanding of Islam that is multi-faceted and very misleading. The emergence of exclusive attitudes and arrogance of the bearer or the followers of the respective ideologies have increasingly disturbing the public. Feel themselves entitled to attempt to assess the Koran or hadith, feel themselves most right and the other wrong, it's considered heresy only God is entitled to sentence him, and considered understanding of the Muslims for this false religion, all the pretext it has led to differences of opinion triggering divisions among Muslims.
The scholars did not stay silent, to watch the "mess" is. As a manifestation of their responsibility to God, then they continue to fortify the people from attacks such misguided notions, either individually through the pulpits of mosques or majlis-majlis study groups, as well as institutions such as is done by the MUI (Indonesian Ulema Council ). Efforts that they embodied in the form of explanations or fatwas stating that these notions false and misleading.
Even so, the fatwas of the scholars, especially the MUI (Indonesian Ulema Council) is often faced obstacles, both parties are not happy with these fatwas, or of the government that are not always ready to accommodate the fatwas that the legal facilities . So impressed the scholars simply as a collection of people who like to make an ass out of other people, their fatwas are not unlike like a barking dog that does not need to be ignored.
However, thank God, thanks to these scholars, many people are saved from the danger of straying. They can recognize and misguided ideologies away from it with the guidance of their fatwas. However, it does not mean unrest and discord among the Islamic community can be lost easily. The legal system and the secular law and government that are not explicitly in the prosecution of heresy, is one of the most supportive people sensible discretion misguided to survive and propagate their error.
Dissent is a fundamental right of every person who reserved in this country. Unfortunately, because of the lack of clear boundaries, disagreements are often entered the religious principles that should be avoided. Instead religion that often become easy prey dissent argued that while sheltering behind the umbrella of human rights (Human Rights) are secular. So that all the differences that still exist (even protected), potential divisions will continue to exist.
NEGATIVE BUT NOT CONSIDERED troubling
In the meantime, there is a stream or ideologies that were never stated by a number of formal institutions Indonesian scholars like MUI (Indonesian Ulema Council), but its presence in the midst of the Indonesian Islamic community even among Muslims in the world proved to be devastating. The ideology of the Salafi and Wahhabi named. Many scholars who personally has even openly expressed this ideology as a "problem" among Muslims.
Not difatwakan as a cult, not necessarily straight and true. For what is essentially straight and properly should not cause problems in practice in the social life, but only to face the challenges of unbelievers or hypocrites who do not like about Islam.
The question is, why the Salafi and Wahhabi on the one hand almost never "troubled" with unbelievers, on the other hand actually fond of "questioning" his own fellow Muslims that the majority does not agree with them? How might recognition of them as followers of the Qur'an and the Sunnah of the Prophet. can be justified, while their attitude contrasts with the characteristics of the followers of the Prophet. was spoken by Allah., "Muhammad is the Messenger of Allah and those with him are hard against the unbelievers, but compassionate among themselves ..." (Surat. al-Fath: 29)? Verses of the Qur'an or the Hadith of the Prophet. Which told that they are being "hard" on a Muslim brother?
Various cases of discomfort expressed by the community in various regions due to the fatwas and statements Salafis and Wahhabis This has become a strong motivation for us to make a book or movie this propaganda. Propaganda understand they are pretty heavily through the publication of books such as translation and radio broadcasts Dakta Bekasi Radio (FM / 107 MHz), Radio Roja 'Cullinan (AM / 756 Mhz), and Bogor Fajri Radio (FM / 91.4 MHz) has been more troubling.
Others consider the practice misguided on charges of heresy and consider only themselves they are in line with the Qur'an and the Sunnah of the Prophet. and the Sunnah of his Companions, the main theme of their propaganda. Even with the excuse that they dared to issue fatwas or public statements against the practice of "smelling religion" in which these fatwas without them knowing deceit and slander, and this is where the problem starts.
Commonness of the religious community has been given a place large enough for them to spread the Salafi and Wahhabi understand it, so the more followers, the more powerful their exclusiveness. When a Muslim has no regard other Muslims as to him, and when he was not comfortable hanging out with Muslims who disagree with him, then retreated and looking for a collection of people who disagree with him is a way out. That exclusivism; That's pride; and that's the source of division.
More extreme again, when it was strong, they run propaganda openly, not even rare (and this is proven) until the seizure or propaganda tenure as mosques, prayer, study groups in offices, or at least a collection of pioneering recitation good match in these places as well as in homes. As a result, they've mastered the unwitting means of missionary activity in several housing complexes, and have captured members of the "congregation" recitation religious teachers in the local area which resulted in a disruption of the relationship between members of the congregation are silaturrahmi.
This book does not attempt to enlarge the gulf division, but rather to improve the state's uncomfortable and straighten what is supposed to be straightened by means of revealing the errors of understanding the Salafis and Wahhabis are very hidden and almost never recognized by his followers even figures clerical.
On the one hand, through this book, we hope that the general public who have not been affected can fend off destructive silaturrahmi understand this, on the other hand we are also very much hope that people who have followed the Salafi and Wahabi can understand realized his mistake and tried to fix it, or even leave it. That's why we titled this book "CHEATING SOLVE THE POWER & VILE SLANDER fatwas Salafis and Wahhabis".
May God continue to give taufiq us to be able to see the true as truth and give us the strength to follow it, and show the falsehood as falsehood, and give us the strength to keep away from him. Unto Him we surrender ourselves, and to Him shall we return.
OVERVIEW OF Salafi and Wahabi
Or Salafi Salafi is a term for a group or religious understanding Taqiyuddin attributed to Ahmad Ibn Taymiyyah (H-728 H 661) or often known as Ibn Taymiyyah calls. Salafi Salafi or it is often understood as a movement to return to the Qur'an and the Sunnah of the Prophet. along with his companions.
Wahabi or Wahabiyah is the designation for a group or a religious ideology that bore his pioneer named Muhammad bin Abdul Wahab (1702 AD-1787 AD / 1115 H-1206 H). in fact, the name is not in accordance with the Wahhabi founder's name, Muhammad, but that's how people call it. While the followers of the Wahhabi call themselves al-Muwahhiduun (mentauhidkan people of God), although most of them also recognizes designations Wahabi.
Both understand the above, Salafi and Wahabi, actually has no direct relationship quite closely, namely that Muhammad bin Abdul Wahab was included admirer of Ibn Taymiyyah and much influenced by the writings of Ibn Taymiyyah.
That is why both the teaching they have a common vision and mission, which is "Back to the Qur'an and the Sunnah of the Prophet. along with his best friend, "so what" they consider "no command or advocacy in the Qur'an, the Sunnah, or atsar Companions of the Prophet., they immediately think of as heresy (new case-invent diada ) is forbidden and categorized as heresy, however good the shape of a religious activity, on the basis of the hadith of the Prophet. "... Kullu bid'atin dhalalah, wa kullu dhalalatin fin-naar" (every innovation is misguidance, and every misguidance will be put in Hell).
With this vision and mission of their followers in this age named themselves as the Ahlus-Sunnah wal-Jama'ah (followers of the Sunnah of the Prophet Muhammad. & The Sahaba him) which is essentially different from the understanding of Ahlus-Sunnah wal-Jama 'ah that is understood by Islamic scholars in the world (ie historical ties with al-Ash'ari and al-Maturidi).
Vision "back to the Qur'an and the Sunnah of the Prophet. and his companions "have encouraged them to carry out a mission" to combat heresy and superstition ". Vision & mission at a glance it looks very nice, but in practice it often turns out to be very excessive. Why? Because all heresy and superstition which they consider heretical and must be eradicated, they define themselves without compromising the definition or explanation of previous scholars. Evidently, in the course of his life, both Ibn Taymiyyah and Muhammad ibn Abdul Wahab, was considered "weird" and even tend to be considered heretical teachings by followers of the four schools of the scholars (Hanafi, Maliki, Shafi'i, and Hanbali) which adopts the whole ahlus- Sunnah wal-jama'ah.
It happened because Ibn Taymiyyah often issued fatwas regarding the belief or shari'ah odd that menyelisihi ijma 'of the scholars, so that he was often arrested, tried, and jailed, to the extent that he died in prison in Damascus. 60 And there were great scholars (both contemporaries of Ibn Taymiyyah and that beyond) who wrote a special discussion to uncover irregularities and errors on the part of the fatwas of Ibn Taymiyyah in so much of his work (see al-Maqaalaat as-Shaykh Abdullah al Sunniyyah work Harary).
While Muhammad bin Abdul Wahab who came later much more fortunate. He was supported by a king who had mastered Mecca (Hejaz) named Muhammad bin Sa'ud, or better known as Ibn Sa'ud (the conquest of the Hijaz to-I th. 1803 to 1813 AD, the Second conquest th. Past 1925 M King Abdul Aziz ibn Sa'ud with the help of the British until now).
That is why Mecca, Medina and surrounding areas now known as "Arabia" / Sa'udi Arabia (attributed to Ibn / bin Sa'ud or aalu Sa'ud / Sa'ud family). With the support of power and funds from King Ibn Sa'ud the Wahhabi teachings that it be understood mandatory in Saudi Arabia, and the wide spread and make the restless Muslims in other countries.
Why Wahabi cause social unrest? Because the Wahhabi scholars fatwas of heresy and superstition which disseminated it often clashed with religious customs or traditions of Muslims in each country, even though their tradition that has been going on since tens or even hundreds of years ago and has been described permissibility or virtue by the scholars of ahlus-Sunnah wal-jama'ah.
Religious traditions are often considered heretical and misguided among them: Warning birthday of Prophet Muhammad., Tahlilan death, and remembrance congregational prayer, pilgrimage grave, tawassul, reading the Koran in cemeteries, qunut dawn, and so that each basic coined in the religions. Clearly, the concerns arise because the fatwas of the followers of Muhammad bin Abdul Wahab (Wahabi) is contrary to the majority of scholars fatwas are used as guidelines by the majority of Muslims in the world. As a result, they become like a nosy person who always blames others and questioning practice, more so even they consider misguided people who are not in line with the Wahhabis.
(For more details, read "Wal-Jamat Ahl I'tiqad" by KH. Siradjuddin Abbas, published by the Library of Tarbiyah Jakarta. Also read "as-Sunniyyah Maqaalaat FII Kashfi Dhalaalaati Ibni Taymiyya", by Sheikh Abdullah al-Harary, published by Daarul-Masyaarii 'al-Khairiyyah, Lebanon).
Salafi teachings of Ibn Taymiyyah followed by his students, among the best known is Ibn al-Qayyim al-Jauziyah. While the Wahhabi teachings disseminated by Wahhabi clerics in Saudi Arabia recognized, the best known of which are: Nasir al-Albani, Abdul Aziz bin Baz, Saalih al-Uthaymeen, Salih bin Fauzan al-Fauzan, Abdullah bin Abdurrahman al-Jibrin, and others. However, we try to be proportionate in response to the teachings they convey. That is, what is good and in line with the opinion of the majority of scholars do not we categorize into irregularity or error.
Please note, that although the basic appearance is different, but later Salafis and Wahhabis as a body that can not be distinguished, namely equally misguided or heretical view of the Commemoration Birthday of the Prophet Muhammad., Tahlilan death, pilgrimage grave, tawassul, presented reward to the deceased, praying and chanting in congregation, prayer congregation finished shaking hands, reading the Koran in the cemetery, pray facing graves, and so forth. And may be said, that the Salafi and Wahhabi sect now has become distinctive in berfatwa more extreme than Ibn Taymiyyah or Muhammad bin Abdul Wahab himself.
In Indonesia, fatwas Salafi and Wahabi widely disseminated by students or scholars who are mostly university graduates in Saudi Arabia or those who received a scholarship in educational institutions Saudi Arabia. In addition, understanding the Wahhabi also disseminated through translation books, which now adorn various bookstore or book fair booths. In fact, their books are also divided for free, either through Attache Embassy of Saudi Arabia, as well as educational institutions such as Saudi Arabia or other LIPIA. Such books are also distributed to all the Jamat free Hajj every year, partly as a result of their experience in the inner war to weigh the truth.
In addition through the books and forums religious studies, fatwas Wahabis and Salafis also disseminated through radio broadcasts, such as: Bekasi Dakta Radio (FM / 107 MHz), Radio Roja 'Cullinan (AM / 756 Mhz), and Radio fajri Bogor (FM / 91.4 MHz).
In Indonesia there are also Islamic organizations are the basic principles or methodology of teaching the same or nearly the same as the Salafis and Wahhabis as Muhammadiyah, EXACTLY, Al-Ershad, PUI (Islamic Unity), Padri, Tawalib Sumatra, and others (see Encyclopedia Islam, PT. Ichtiar New Van Hoeve, Jakarta, vol 4, p. 205), just that there are some who are not as extreme as they are. But sometimes some members of social organizations and even then had the same attitude exclusivism with Salafis and Wahhabis, so in this study the authors did not separate them as a distinct group, and consider it similar to the Salafis and Wahhabis much more feasible for an understanding of religion with the same characteristics, either partially or wholly characteristic.
***
In this study we did not want to dwell on the word of Ibn Taymiyyah or Muhammad bin Abdul Wahab, weighing his need is not so urgent in this discussion .. Because it seems, their followers are now more independent and berfatwa diligence on new cases which they consider part of a religion that did not exist at the time of the Prophet. or the Companions him ..
In fact in some ways they do not agree with Ibn Taymiyyah and Muhammad ibn Abdul Wahab. This suggests that the Salafis and Wahhabis now only take a very global main motto of Ibn Taymiyyah and Muhammad ibn Abdul Wahab, the "back to the Qur'an, the Sunnah of the Prophet., And the Sunnah of his Companions", is in the details of their cases tend to select-Choose.
That is why this discussion is more concentration on the fatwas of scholars Salafi and Wahhabi, where fatwas that are often a source of problems for religious harmony between Muslims.
WHAT IS WRONG, THE "BACK TO AL-QURAN & Sunnah"?
It has been mentioned above, that the Salafis and Wahhabis have the motto "Back to the Qur'an and Sunnah." They also encourage people to return to the Qur'an and Sunnah. Why? Because, of course, the Qur'an and Sunnah are the main sources of Islamic teachings handed down by the Prophet., So that anyone who makes both as a guide, then he has adhered to the pure Islamic teachings and means he survived the error. Did not the Prophet. tell that to such people?
Until here probably a lot of people ask, why Ibn Taymiyyah and Muhammad ibn Abdul Wahab are called the se-se-ideal good and it is considered heretical by the clergy of his day? Why should understand the Salafi and Wahhabi teachings refer all to the Qur'an and Sunnah is considered deviant convicted even perverse ??! It seemed, just crazy people who boldly stating so.
However, let us consider this issue one by one, to make it look "source problem" attitude that existed at the ideal look.
1.
The principle of "Back to the Qur'an and Sunnah" is theoretically correct, and is ideal for everyone who consider themselves Muslims. But that must be considered is, what is true in theory is not necessarily true in practice, consider the capacity and capability (ability) of each person in understanding the Qur'an and Sunnah are very different. It stands to reason, the conclusions of the understanding of the Qur'an or Sunnah is generated by an 'alim who mastered Arabic and all the science that involves the interpretation or ijtihad, will be much different with the understanding that the conclusions generated by ordinary people who rely on the books "translation" of the Qur'an or Sunnah.
That is why in this day and age a lot of popping cult. The answer of course because each of them trying to get back to the Qur'an and Sunnah, and they seek to draw attention to his own ability and capacity. It is conceivable and has proven results, Yusman error produced by Roy (ex-boxer who pioneered prayers with readings were translated), Ahmad Mushadeq (former board PBSI ever claimed prophet), Lia Eden (ex dried floral claimed to receive revelations from Gabriel ), Agus Imam Sholihin (lay people who claim god), and many others.
And their error because it was born from "Back to the Qur'an and Sunnah", they feel right in his own way. In the Salafis and Wahhabis, a misunderstanding of the Qur'an and Sunnah that was a lot going on, even among their own understanding of the differences ensued postulate. And the biggest is their misunderstanding of the arguments about heresy.
2.
Al-Qur'an and Sunnah has been discussed and reviewed by previous scholars who have expertise that is very capable of doing it, call it: the four schools of Ulema, the mufassiriin (tafsir scholars), muhadditsiin (hadith scholars), fuqahaa '(fiqh scholars), scholars aqeedah Ahus-sunnah wal-Jama'ah, and mutashawwifiin (scholars of Sufism / morality). The result, has written thousands of volumes of books in order to explain the content of the Qur'an and Sunnah clearly and in detail, as an expression of their affection towards the people who live in the future.
Works great it is the understanding of the scholars mentioned in the Qur'an as "ahludz-Zikr", which is then passed to the Muslims from generation to generation from generation to generation in sequence to date. Is a great negligence if the recent efforts to understand Islam in a way "back to the Qur'an and Sunnah" done without referring the understanding of the scholars.
That is cultivated by most of the Salafis and Wahhabis. And that became the base of the Salafi and Wahhabi deviation understand the real, is because they break the chain of trust scientific validity of the majority of scholars to restrict religious reference source only to the scholars of the Salaf (who lived until the 3rd century Hijri), it is like that done by Ibn Taymiyyah (lived in the 8th century AH) and his followers.
Imagine, how many scholars were cast and how many books are considered garbage in the 3rd century to the 8th century Hijriyah. Even worse, the broken chain away, Ibn Taymiyyah and Salafis and Wahhabi followers as self-proclaimed bearer of the pure teachings of the Salaf, when they convey only the understanding their own immediately after referring the opinions of scholars of the Salaf.
Is not that a better understanding of the Salaf are the opinion of their students? And did not the disciples Salaf was then present it to their students again, and it continues from generation to generation from generation to generation of both written and spoken? Wise to Ibn Taymiyyah and his followers when religious understanding of the Salaf who have preserved over the centuries that came before them in a century where they live, and they do not throw as a sign of trust, and they prefer to understand it directly from the scholars of the Salaf?
Indeed, it is not only wise, but also a great negligence, if not want to be called ignorance. So the Salafis and Wahhabis not Just echoing the motto "back to the Qur'an and Sunnah" directly, but also "back to the opinion of the scholars of the Salaf" directly with their own way and understanding. They are like people who want to count the fruit on the trees that shade without climbing, and like a man who observes the sun or moon reflection in the surface of the water.
3.
The scholars have been serving explanation of the Qur'an and Sunnah in their books to the people as a "result so". The scholars have not only made it easier for people to understand the religion properly without assessment process or complicated research, but also has provided a way of salvation for the people to avoid false understanding of the Qur'an and Sunnah are very likely to occur if they do the assessment without the provision that qualified as owned by the religious scholars.
Arguably, the capabilities of the clergy was no longer possible to be achieved by the people thereafter, especially in this day and age, weigh their lifetimes are still close to the lifetime of the Prophet. And the Companions are not likely to be repeated, not to mention the advantages of rote, mastering the various fields of science, environmental pious, wara '(caution), sincerity, blessing, and so forth.
In short, the scholars seemed to have been serving "ready meals" ready to eat by people without bothering to mix or cook it in advance, because the scholars know that the ability to mix or cook it is not owned by any person. When the Salafis and Wahhabis do not invite people to savor the scholars, and divert them to directly refer to the Qur'an and Sunnah in the name of religious purification of pollution "opinions" humans (scholars) who do not have the authority to establish shari'ah , would be to tell hungry people who are ready to throw the dish was eaten, and then told him to grow rice.
If not, they deceive people by hiding the majority of scholars figure that they consider to have been "defiled religion", then display and promote a handful of Salafi and Wahhabi clerics figure along with their works as well as directing people to just take the understanding of the Qur'an and Sunnah of them alone with the slogan "religious purification".
Indeed, the "pollution" that carried the pious and sincere scholars it is a tremendous effort to protect people from straying, while the "purification" by the Salafis and Wahhabis is the desecration of the ijtihad of the scholars and the pollution of the Koran and Sunnah.
And the biggest pollution carried by the Salafis and Wahhabis against the Qur'an and Sunnah is when they forbid so many things that are not forbidden by the Qur'an and Sunnah; when they are mentioned in detail deeds-deeds that their verdict as perverse heresy in the name of Allah and the Prophet., since God is never mentioned in the Quran and the Prophet. not been declared in the Sunnah (traditions) of her.
***
From the foregoing, it is obvious that the people who "get back to the Qur'an and Sunnah" it may not be considered true, and that the scholars who have written thousands of volumes of books does not express opinions according to their desires. Quite ironic when the works of the scholars who clearly understand more about the Quran and Sunnah was accused by the Salafis and Wahhabis as a collection of human opinion that is not based on the proposition, while the Salafis and Wahhabis themselves obviously only harfiyah understand the argument of (textual) arrogantly claim to be the most in line with the Qur'an and Sunnah.
Unfold the Mystery of the Wahhabi and Salafi Muslims their tricks To
In recent years, Indonesia was hit by a large wave of a new understanding of Islam that is multi-faceted and very misleading. The emergence of exclusive attitudes and arrogance of the bearer or the followers of the respective ideologies have increasingly disturbing the public. Feel themselves entitled to attempt to assess the Koran or hadith, feel themselves most right and the other wrong, it's considered heresy only God is entitled to sentence him, and considered understanding of the Muslims for this false religion, all the pretext it has led to differences of opinion triggering divisions among Muslims.
The scholars did not stay silent, to watch the "mess" is. As a manifestation of their responsibility to God, then they continue to fortify the people from attacks such misguided notions, either individually through the pulpits of mosques or majlis-majlis study groups, as well as institutions such as is done by the MUI (Indonesian Ulema Council ). Efforts that they embodied in the form of explanations or fatwas stating that these notions false and misleading.
Even so, the fatwas of the scholars, especially the MUI (Indonesian Ulema Council) is often faced obstacles, both parties are not happy with these fatwas, or of the government that are not always ready to accommodate the fatwas that the legal facilities . So impressed the scholars simply as a collection of people who like to make an ass out of other people, their fatwas are not unlike like a barking dog that does not need to be ignored.
However, thank God, thanks to these scholars, many people are saved from the danger of straying. They can recognize and misguided ideologies away from it with the guidance of their fatwas. However, it does not mean unrest and discord among the Islamic community can be lost easily. The legal system and the secular law and government that are not explicitly in the prosecution of heresy, is one of the most supportive people sensible discretion misguided to survive and propagate their error.
Dissent is a fundamental right of every person who reserved in this country. Unfortunately, because of the lack of clear boundaries, disagreements are often entered the religious principles that should be avoided. Instead religion that often become easy prey dissent argued that while sheltering behind the umbrella of human rights (Human Rights) are secular. So that all the differences that still exist (even protected), potential divisions will continue to exist.
NEGATIVE BUT NOT CONSIDERED troubling
In the meantime, there is a stream or ideologies that were never stated by a number of formal institutions Indonesian scholars like MUI (Indonesian Ulema Council), but its presence in the midst of the Indonesian Islamic community even among Muslims in the world proved to be devastating. The ideology of the Salafi and Wahhabi named. Many scholars who personally has even openly expressed this ideology as a "problem" among Muslims.
Not difatwakan as a cult, not necessarily straight and true. For what is essentially straight and properly should not cause problems in practice in the social life, but only to face the challenges of unbelievers or hypocrites who do not like about Islam.
The question is, why the Salafi and Wahhabi on the one hand almost never "troubled" with unbelievers, on the other hand actually fond of "questioning" his own fellow Muslims that the majority does not agree with them? How might recognition of them as followers of the Qur'an and the Sunnah of the Prophet. can be justified, while their attitude contrasts with the characteristics of the followers of the Prophet. was spoken by Allah., "Muhammad is the Messenger of Allah and those with him are hard against the unbelievers, but compassionate among themselves ..." (Surat. al-Fath: 29)? Verses of the Qur'an or the Hadith of the Prophet. Which told that they are being "hard" on a Muslim brother?
Berbagai kasus ketidaknyamanan yang disampaikan masyarakat di berbagai wilayah akibat fatwa-fatwa dan pernyataan kaum Salafi dan Wahabi inilah yang menjadi motivasi kuat bagi kami untuk membuat buku atau film dakwah ini. Propaganda paham mereka yang lumayan gencar melalui terbitan buku-buku terjemahan dan siaran Radio seperti Radio Dakta Bekasi (FM/107 Mhz), Radio Roja’ Cileungsi (AM/756 Mhz), dan Radio Fajri Bogor (FM/91,4 Mhz) telah semakin meresahkan.
Menganggap sesat amalan orang lain dengan tuduhan bid’ah dan menganggap hanya diri merekalah yang sejalan dengan al-Qur’an dan Sunnah Rasulullah Saw. serta Sunnah para Shahabat beliau, menjadi tema utama dakwah mereka. Bahkan dengan alasan itu mereka berani mengeluarkan fatwa-fatwa atau pernyataan terhadap amalan masyarakat yang “berbau agama” di mana fatwa-fatwa tersebut tanpa mereka sadari penuh tipu daya dan fitnah, dan dari sinilah masalahnya dimulai.
Keawaman masyarakat tentang agama telah memberi tempat yang cukup besar bagi mereka untuk menyebarkan paham Salafi dan Wahabi tersebut, sehingga semakin banyak pengikutnya, semakin kuat ekslusivisme mereka. Saat seorang muslim sudah tidak menganggap muslim yang lain sama dengan dirinya, dan saat ia sudah tidak merasa nyaman berkumpul bersama muslim yang tidak sepaham dengannya, maka mengasingkan diri dan mencari kumpulan orang-orang yang sepaham dengannya adalah jalan keluarnya. Itulah ekslusivisme; itulah kesombongan; dan itulah sumber perpecahan.
Lebih ekstrimnya lagi, ketika sudah merasa kuat, propaganda mereka jalankan dengan terang-terangan, bahkan tak jarang (dan ini terbukti) sampai pada perebutan atau penguasaan lahan dakwah seperti masjid, musholla, ta’lim di kantor-kantor, atau minimal merintis kumpulan pengajian tandingan baik di tempat-tempat tersebut maupun di rumah-rumah. Akibatnya, tanpa disadari mereka sudah menguasai sarana kegiatan dakwah di beberapa komplek perumahan, dan telah merebut anggota “jama’ah” pengajian para ustadz di wilayah setempat yang berbuntut pada terganggunya hubungan silaturrahmi antar anggota jama’ah tersebut.
Buku ini dibuat bukan untuk memperbesar jurang perpecahan tersebut, melainkan untuk memperbaiki keadaan yang tidak nyaman itu dan meluruskan apa yang seharusnya diluruskan dengan cara menyingkap kekeliruan-kekeliruan pemahaman kaum Salafi dan Wahabi yang sangat tersembunyi dan hampir tidak pernah disadari oleh para pengikutnya bahkan tokoh-tokoh ulamanya.
Di satu sisi, melalui buku ini kami berharap agar masyarakat awam yang belum terpengaruh dapat membentengi diri dari paham yang merusak silaturrahmi ini, di sisi lain kami juga sangat berharap agar orang-orang yang sudah mengikuti paham Salafi dan Wahabi dapat menyadari kekeliruannya lalu berusaha memperbaikinya, atau bahkan meninggalkannya. Itulah kenapa buku ini kami beri judul “MENYINGKAP TIPU DAYA & FITNAH KEJI FATWA-FATWA KAUM SALAFI & WAHABI”.
Semoga Allah senantiasa memberikan taufiq kepada kita untuk dapat melihat yang benar sebagai kebenaran dan memberikan kita kekuatan untuk mengikutinya, serta memperlihatkan yang batil sebagai kebatilan dan memberikan kita kekuatan untuk menjauhkan diri darinya. Kepada-Nya lah kami berserah diri, dan kepada-Nya lah kami kembali.
SEKILAS TENTANG SALAFI & WAHABI
Salafi atau Salafiyah adalah sebutan untuk kelompok atau paham keagamaan yang dinisbatkan kepada Ahmad Taqiyuddin Ibnu Taimiyah ( 661 H-728 H) atau yang sering dikenal dengan panggilan Ibnu Taimiyah. Salafi atau Salafiyah itu sering dipahami sebagai gerakan untuk kembali kepada al-Qur’an dan Sunnah Rasulullah Saw. beserta para Sahabat beliau.
Wahabi atau Wahabiyah adalah sebutan untuk kelompok atau paham keagamaan yang dinisbatkan kepada pelopornya yang bernama Muhammad bin Abdul Wahab (1702 M-1787 M/ 1115 H-1206 H). sebetulnya, nama Wahabi ini tidak sesuai dengan nama pendirinya, Muhammad, tetapi begitulah orang-orang menyebutnya. Sedangkan para pengikut Wahabi menamakan diri mereka dengan al-Muwahhiduun (orang-orang yang mentauhidkan Allah), meskipun sebagian mereka juga mengakui sebutan Wahabi.
Kedua paham di atas, Salafi & Wahabi, sebenarnya memiliki hubungan tidak langsung yang cukup erat, yaitu bahwa Muhammad bin Abdul Wahab adalah termasuk pengagum Ibnu Taimiyah dan banyak terpengaruh oleh karya-karya tulis Ibnu Taimiyah.
Itulah mengapa kedua ajaran mereka memiliki kesamaan visi dan misi, yaitu “Kembali kepada Al-Qur’an & Sunnah Rasulullah Saw. beserta para Sahabat beliau,” sehingga apa saja yang “mereka anggap” tidak ada perintah atau anjurannya di dalam Al-Qur’an, Sunnah, atau atsar Sahabat Nabi Saw., langsung mereka anggap sebagai bid’ah (perkara baru yang diada-adakan) yang diharamkan dan dikategorikan sebagai kesesatan, betapapun bagusnya bentuk suatu kegiatan keagamaan tersebut, dengan dasar hadis Nabi Saw. “… kullu bid’atin dhalalah, wa kullu dhalalatin fin-naar” (setiap bid’ah adalah kesesatan, dan setiap kesesatan akan dimasukkan ke dalam Neraka).
Dengan visi dan misi inilah maka para pengikut mereka di zaman ini menamai diri mereka dengan sebutan Ahlus-Sunnah wal-Jama’ah (penganut Sunnah Nabi Muhammad Saw. & para Sahabat beliau) yang pada hakikatnya berbeda dari pengertian Ahlus-sunnah wal-Jama’ah yang dipahami oleh para ulama Islam di dunia (yaitu yang mempunyai hubungan historis dengan al-Asy’ari dan al-Maturidi ).
Visi “kembali kepada al-Qur’an dan Sunnah Rasulullah Saw.serta para Sahabatnya” tersebut telah mendorong mereka untuk melaksanakan sebuah misi “memberantas Bid’ah & Khurafat”.Sekilas visi & misi itu terlihat sangat bagus, namun dalam prakteknya ternyata seringkali menjadi sangat berlebihan. Why?Karena semua bid’ah & khurafat yang mereka anggap sesat dan wajib diberantas itu mereka definisikan sendiri tanpa mengkompromikan dengan definisi atau penjelasan para ulama terdahulu.Terbukti, pada masa hidupnya saja, baik Ibnu Taimiyah maupun Muhammad bin Abdul Wahab, sudah dianggap “aneh” bahkan cenderung dianggap sesat ajarannya oleh para ulama pengikut empat Mazhab (Hanafi, Maliki, Syafi’i, dan Hambali) yang keseluruhannya menganut paham ahlus-Sunnah wal-jama’ah.
Hal itu terjadi karena Ibnu Taimiyah kerapkali mengeluarkan fatwa-fatwa ganjil mengenai aqidah atau syari’at yang menyelisihi ijma’ para ulama, sehingga ia sering ditangkap, disidang, dan dipenjara, sampai-sampai ia wafat di dalam penjara di Damaskus. Dan tercatat ada 60 ulama besar (baik yang sezaman dengan Ibnu Taimiyah maupun yang sesudahnya) yang menulis pembahasan khusus untuk mengungkap kejanggalan dan kekeliruan pada sebagian fatwa-fatwa Ibnu Taimiyah dalam begitu banyak karyanya (lihat al-Maqaalaat as-Sunniyyah karya Syaikh Abdullah al-Harary).
Sedangkan Muhammad bin Abdul Wahab yang datang belakangan jauh lebih beruntung. Ia didukung oleh seorang Raja yang berhasil menguasai Mekkah (Hijaz) yang bernama Muhammad bin Sa’ud atau lebih dikenal dengan Ibnu Sa’ud (penaklukan Hijaz ke-I th. 1803-1813 M, penaklukan ke-II th. 1925 M masa Raja Abdul Aziz bin Sa’ud dengan bantuan Inggris sampai sekarang).
Itulah mengapa Mekkah, Madinah dan sekitarnya sekarang dikenal dengan “Saudi”/Sa’udi Arabia (dinisbatkan kepada Ibnu/bin Sa’ud atau Aalu Sa’ud/keluarga Sa’ud). Dengan dukungan kekuasaan dan dana dari Raja Ibnu Sa’ud itulah maka ajaran Wahabi menjadi paham wajib di Saudi Arabia, dan menyebar luas sekaligus membuat resah umat Islam di negeri-negeri yang lain.
Mengapa Wahabi dianggap meresahkan? Karena fatwa-fatwa ulama Wahabi tentang bid’ah dan khurafat yang disebarluaskan itu seringkali berbenturan dengan adat istiadat atau tradisi keagamaan umat Islam di masing-masing negeri, padahal tradisi mereka itu telah berlangsung sejak puluhan bahkan ratusan tahun yang lalu dan telah dijelaskan kebolehan atau keutamaannya oleh para ulama ahlus-Sunnah wal-jama’ah.
Tradisi keagamaan yang sering dianggap bid’ah dan sesat itu di antaranya: Peringatan Maulid Nabi Muhammad Saw., tahlilan kematian, do’a dan zikir berjama’ah, ziarah kubur, tawassul, membaca al-Qur’an di pekuburan, qunut shubuh, dan lain sebagainya yang masing-masing memiiki dasar di dalam agama. Jelasnya, keresahan itu muncul karena fatwa-fatwa para pengikut Muhammad bin Abdul Wahab (Wahabi) tersebut bertentangan dengan fatwa-fatwa mayoritas ulama yang dijadikan pedoman oleh mayoritas umat Islam di dunia. Akibatnya mereka menjadi seperti orang usil yang selalu menyalahkan dan mempermasalahkan amalan orang lain, lebih dari itu bahkan mereka menganggap sesat orang yang tidak sejalan dengan Wahabi.
(Untuk lebih jelas, baca “I’tiqad Ahlussunnah Wal-Jama’ah” karya KH. Siradjuddin Abbas, diterbitkan oleh Pustaka Tarbiyah Jakarta. Juga baca “Maqaalaat as-Sunniyyah fii Kasyfi Dhalaalaati Ibni Taimiyah”, karya Syaikh Abdullah al-Harary, diterbitkan oleh Daarul-Masyaarii’ al-Khairiyyah, Libanon).
Ajaran Salafi Ibnu Taimiyah dilanjutkan oleh murid-muridnya, di antara yang paling dikenal adalah Ibnul Qayyim al-Jauziyah. Sedangkan ajaran Wahabi disebarluaskan oleh para ulama Wahabi yang diakui di Saudi Arabia, yang paling dikenal di antaranya adalah: Nashiruddin al-Albani, Abdul Aziz bin Baz, Shalih al-Utsaimin, Shalih bin Fauzan al-Fauzan, Abdullah bin Abdurrahman al-Jibrin, dan lain-lain. Namun begitu, kita berusaha bersikap proporsional dalam menyikapi ajaran yang mereka sampaikan. Artinya, apa yang baik dan sejalan dengan pendapat para ulama mayoritas maka tidak kita kategorikan ke dalam penyimpangan atau kesesatan.
Perlu diketahui, bahwa meskipun dasar kemunculannya berbeda, namun belakangan Salafi & Wahabi seperti satu tubuh yang tidak bisa dibedakan, yaitu sama-sama memandang sesat atau bid’ah terhadap acara Peringatan Maulid Nabi Muhammad Saw., tahlilan kematian, ziarah kubur, tawassul, menghadiahkan pahala kepada orang meninggal, berdo’a & berzikir berjama’ah, bersalaman selesai shalat berjama’ah, membaca al-Qur’an di pekuburan, berdo’a menghadap kuburan, dan lain sebagainya. Dan boleh dikatakan, bahwa Salafi & Wahabi sekarang sudah menjadi mazhab tersendiri yang lebih ekstrim dalam berfatwa ketimbang Ibnu Taimiyah atau Muhammad bin Abdul Wahab sendiri.
Di Indonesia, fatwa-fatwa Salafi & Wahabi banyak disebarluaskan oleh para mahasiswa atau sarjana yang sebagian besarnya adalah alumni Perguruan Tinggi di Saudi Arabia atau mereka yang mendapat beasiswa di lembaga pendidikan Saudi Arabia. Di samping itu, paham Wahabi juga disebarluaskan melalui buku-buku terjemahan, yang kini menghiasi berbagai toko buku atau stan-stan pameran buku. Bahkan, buku–buku mereka juga dibagi-bagi secara gratis, baik melalui Atase Kedubes Saudi Arabia, maupun lembaga pendidikan Saudi Arabia seperti LIPIA atau yang lainnya. Buku-buku seperti itu juga dibagikan kepada semua Jama’ah Haji secara gratis setiap tahunnya, akibatnya sebagian mereka mengalami perang batin dalam menimbang-nimbang kebenaran.
Di samping melalui buku-buku dan forum-forum kajian keagamaan, fatwa-fatwa Wahabi & Salafi juga disebarluaskan melalui siaran radio, seperti: Radio Dakta Bekasi (FM/107 Mhz), Radio Roja’ Cileungsi (AM/756 Mhz), dan Radio Fajri Bogor (FM/91,4 Mhz).
Di Indonesia juga terdapat ormas-ormas Islam yang prinsip dasar atau metodologi ajarannya sama atau hampir sama dengan Salafi & Wahabi seperti Muhammadiyah, PERSIS, Al-Irsyad, PUI (Persatuan Umat Islam), Paderi, Sumatra Tawalib, dan lain-lain (lihat Ensiklopedi Islam, PT. Ichtiar Baru Van Hoeve, Jakarta, jilid 4, hal. 205), hanya saja ada sebagian yang tidak seekstrim mereka. Tetapi kadang sebagian anggota ormas-ormas itupun memiliki sikap ekslusivisme yang sama dengan Salafi & Wahabi, sehingga dalam kajian ini penulis tidak memisahkan mereka sebagai kelompok tersendiri, dan menganggapnya sejenis dengan kaum Salafi & Wahabi jauh lebih layak untuk sebuah pemahaman agama dengan ciri yang sama, entah sebagian ciri atau keseluruhannya.
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Dalam kajian ini kami tidak ingin berpanjang kalam tentang Ibnu Taimiyah atau Muhammad bin Abdul Wahab, menimbang keperluannya yang tidak terlalu urgen dalam pembahasan ini.. Sebab sepertinya, para pengikut mereka sekarang sudah lebih independen dalam berijtihad dan berfatwa mengenai perkara-perkara baru yang mereka anggap bagian dari agama yang tidak pernah ada di zaman Rasulullah Saw. atau para Shahabat beliau..
Bahkan dalam beberapa hal mereka tidak sependapat dengan Ibnu Taimiyah & Muhammad bin Abdul Wahab. Hal ini menunjukkan bahwa kaum Salafi dan Wahabi sekarang ini hanya mengambil motto utama yang sangat global dari Ibnu Taimiyah dan Muhammad bin Abdul Wahab, yaitu “kembali kepada al-Qur’an, Sunnah Rasulullah Saw., dan Sunnah para Shahabat beliau”, sedang dalam perkara-perkara detailnya mereka cenderung pilih-piih.
Itulah kenapa konsentrasi pembahasan ini lebih pada fatwa-fatwa ulama Salafi dan Wahabi, di mana fatwa-fatwa itulah yang sering menjadi sumber masalah bagi kerukunan hidup beragama antar umat Islam.
APA YANG SALAH, DENGAN “KEMBALI KEPADA AL-QUR’AN & SUNNAH”?
Telah disebutkan di atas, bahwa kaum Salafi & Wahabi memiliki motto “Kembali kepada al-Qur’an dan Sunnah”.Mereka juga mengajak umat untuk kembali kepada al-Qur’an dan Sunnah. Why?Karena, tentunya, al-Qur’an dan Sunnah merupakan sumber ajaran Islam yang utama yang diwariskan oleh Rasulullah Saw., sehingga siapa saja yang menjadikan keduanya sebagai pedoman, maka ia telah berpegang kepada ajaran Islam yang murni dan berarti ia selamat dari kesesatan.Bukankah Rasulullah Saw.menyuruh yang sedemikian itu kepada umatnya?
Sampai di sini mungkin banyak orang bertanya, mengapa Ibnu Taimiyah & Muhammad bin Abdul Wahab yang menyerukan hal se-bagus dan se-ideal itu dianggap sesat oleh para ulama di zamannya? Mengapa pula paham Salafi & Wahabi yang merujuk semua ajarannya kepada al-Qur’an dan Sunnah dianggap menyimpang bahkan divonis sesat??! Rasanya, hanya orang gila yang berani menyatakan begitu.
Tetapi, mari kita perhatikan permasalahan ini satu demi satu, agar terlihat “sumber masalah” yang ada pada sikap yang terlihat sangat ideal tersebut.
1.
Prinsip “Kembali kepada al-Qur’an dan Sunnah” adalah benar secara teoritis, dan sangat ideal bagi setiap orang yang mengaku beragama Islam. Tetapi yang harus diperhatikan adalah, apa yang benar secara teoritis belum tentu benar secara praktis, menimbang kapasitas dan kapabilitas (kemampuan) tiap orang dalam memahami al-Qur’an & Sunnah sangat berbeda-beda. Maka bisa dipastikan, kesimpulan pemahaman terhadap al-Qur’an atau Sunnah yang dihasilkan oleh seorang ‘alim yang menguasai Bahasa Arab dan segala ilmu yang menyangkut perangkat penafsiran atau ijtihad, akan jauh berbeda dengan kesimpulan pemahaman yang dihasilkan oleh orang awam yang mengandalkan buku-buku “terjemah” al-Qur’an atau Sunnah.
Itulah kenapa di zaman ini banyak sekali bermunculan aliran sesat. Jawabnya tentu karena masing-masing mereka berusaha kembali kepada al-Qur’an dan Sunnah, dan mereka berupaya mengkajinya dengan kemampuan dan kapasitasnya sendiri. Bisa dibayangkan dan telah terbukti hasilnya, kesesatan yang dihasilkan oleh Yusman Roy (mantan petinju yang merintis sholat dengan bacaan yang diterjemah), Ahmad Mushadeq (mantan pengurus PBSI yang pernah mengaku nabi), Lia Eden (mantan perangkai bunga kering yang mengaku mendapat wahyu dari Jibril), Agus Imam Sholihin (orang awam yang mengaku tuhan), dan banyak lagi yang lainnya.
Dan kesesatan mereka itu lahir dari sebab “Kembali kepada al-Qur’an dan Sunnah”, mereka merasa benar dengan caranya sendiri. Pada kaum Salafi & Wahabi, kesalahpahaman terhadap al-Qur’an dan Sunnah itu pun banyak terjadi, bahkan di kalangan mereka sendiri pun terjadi perbedaan pemahaman terhadap dalil. Dan yang terbesar adalah kesalahpahaman mereka terhadap dalil-dalil tentang bid’ah.
2.
Al-Qur’an dan Sunnah sudah dibahas dan dikaji oleh para ulama terdahulu yang memiliki keahlian yang sangat mumpuni untuk melakukan hal itu, sebut saja: Ulama mazhab yang empat, para mufassiriin (ulama tafsir), muhadditsiin (ulama hadis), fuqahaa’ (ulama fiqih), ulama aqidah ahus-sunnah wal-Jama’ah, dan mutashawwifiin (ulama tasawuf/akhlaq). Hasilnya, telah ditulis beribu-ribu jilid kitab dalam rangka menjelaskan kandungan al-Qur’an dan Sunnah secara gamblang dan terperinci, sebagai wujud kasih sayang mereka terhadap umat yang hidup dikemudian hari.
Karya-karya besar itu merupakan pemahaman para ulama yang disebut di dalam al-Qur’an sebagai “ahludz-dzikr”, yang kemudian disampaikan kepada umat Islam secara turun-temurun dari generasi ke generasi secara berantai sampai saat ini. Adalah sebuah keteledoran besar jika upaya orang belakangan dalam memahami Islam dengan cara “kembali kepada al-Qur’an dan Sunnah” dilakukan tanpa merujuk pemahaman para ulama tersebut.
Itulah yang dibudayakan oleh sebagian kaum Salafi & Wahabi. Dan yang menjadi pangkal penyimpangan paham Salafi & Wahabi sesungguhnya, adalah karena mereka memutus mata rantai amanah keilmuan mayoritas ulama dengan membatasi keabsahan sumber rujukan agama hanya sampai pada ulama salaf (yang hidup sampai abad ke-3 Hijriah), hal ini seperti yang dilakukan oleh Ibnu Taimiyah (hidup di abad ke-8 H.) dan para pengikutnya.
Bayangkan, berapa banyak ulama yang dicampakkan dan berapa banyak kitab-kitab yang dianggap sampah yang ada di antara abad ke-3 hingga abad ke-8 hijriyah. Lebih parahnya lagi, dengan rantai yang terputus jauh, Ibnu Taimiyah dan kaum Salafi & Wahabi pengikutnya seolah memproklamirkan diri sebagai pembawa ajaran ulama salaf yang murni, padahal yang mereka sampaikan hanyalah pemahaman mereka sendiri setelah merujuk langsung pendapat-pendapat ulama salaf.
Bukankah yang lebih mengerti tentang pendapat ulama salaf adalah murid-murid mereka? Dan bukankah para murid ulama salaf itu kemudian menyampaikannya kepada murid-murid mereka lagi, dan hal itu terus berlanjut secara turun temurun dari generasi ke generasi baik lisan maupun tulisan? Bijaksanakah Ibnu Taimiyah dan pengikutnya ketika pemahaman agama dari ulama salaf yang sudah terpelihara dari abad ke abad itu tiba di hadapan mereka di abad mana mereka hidup, lalu mereka campakkan sebagai tanda tidak percaya, dan mereka lebih memilih untuk memahaminya langsung dari para ulama salaf tersebut?
Sungguh, ini bukan saja tidak bijaksana, tetapi juga keteledoran besar, bila tidak ingin disebut kebodohan. Jadi kaum Salafi & Wahabi bukan Cuma menggaungkan motto “kembali kepada al-Qur’an dan Sunnah” secara langsung, tetapi juga “kembali kepada pendapat para ulama salaf” secara langsung dengan cara dan pemahaman sendiri. Mereka bagaikan orang yang ingin menghitung buah di atas pohon yang rindang tanpa memanjat, dan bagaikan orang yang mengamati matahari atau bulan dari bayangannya di permukaan air.
3.
Para ulama telah menghidangkan penjelasan tentang al-Qur’an dan Sunnah di dalam kitab-kitab mereka kepada umat sebagai sebuah “hasil jadi”. Para ulama itu bukan saja telah memberi kemudahan kepada umat untuk dapat memahami agama dengan baik tanpa proses pengkajian atau penelitan yang rumit, tetapi juga telah menyediakan jalan keselamatan bagi umat agar terhindar dari pemahaman yang keliru terhadap al-Qur’an dan Sunnah yang sangat mungkin terjadi jika mereka lakukan pengkajian tanpa bekal yang mumpuni seperti yang dimiliki para ulama tersebut.
Boleh dibilang, kemampuan yang dimiliki para ulama itu tak mungkin lagi bisa dicapai oleh orang setelahnya, terlebih di zaman ini, menimbang masa hidup mereka yang masih dekat dengan masa hidup Rasulullah Saw. & para Shahabat yang tidak mungkin terulang, belum lagi keunggulan hafalan, penguasaan berbagai bidang ilmu, lingkungan yang shaleh, wara’ (kehati-hatian), keikhlasan, keberkahan, dan lain sebagainya.
Pendek kata, para ulama seakan-akan telah menghidangkan “makanan siap saji” yang siap disantap oleh umat tanpa repot-repot meracik atau memasaknya terlebih dahulu, sebab para ulama tahu bahwa kemampuan meracik atau memasak itu tidak dimiliki setiap orang. Saat kaum Salafi & Wahabi mengajak umat untuk tidak menikmati hidangan para ulama, dan mengalihkan mereka untuk langsung merujuk kepada al-Qur’an dan Sunnah dengan dalih pemurnian agama dari pencemaran “pendapat” manusia (ulama) yang tidak memiliki otoritas untuk menetapkan syari’at, berarti sama saja dengan menyuruh orang lapar untuk membuang hidangan yang siap disantapnya, lalu menyuruhnya menanam padi.
Seandainya tidak demikian, mereka mengelabui umat dengan cara menyembunyikan figur ulama mayoritas yang mereka anggap telah “mencemarkan agama”, lalu menampilkan dan mempromosikan segelintir sosok ulama Salafi & Wahabi beserta karya-karya mereka serta mengarahkan umat agar hanya mengambil pemahaman al-Qur’an dan Sunnah dari mereka saja dengan slogan “pemurnian agama”.
Sesungguhnya, “pencemaran” yang dilakukan para ulama yang shaleh dan ikhlas itu adalah upaya yang luar biasa untuk melindungi umat dari kesesatan, sedangkan “pemurnian” yang dilakukan oleh kaum Salafi & Wahabi adalah penodaan terhadap ijtihad para ulama dan pencemaran terhadap al-Qur’an dan Sunnah.
Dan pencemaran terbesar yang dilakukan oleh kaum Salafi & Wahabi terhadap al-Qur’an dan Sunnah adalah saat mereka mengharamkan begitu banyak perkara yang tidak diharamkan oleh al-Qur’an dan Sunnah; saat mereka menyebutkan secara terperinci amalan-amalan yang mereka vonis sebagai bid’ah sesat atas nama Allah dan Rasulullah Saw., padahal Allah tidak pernah menyebutkannya di dalam al-Qur’an dan Rasulullah Saw. tidak pernah menyatakannya di dalam Sunnah (hadis)nya.
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Dari uraian di atas, nyatalah bahwa orang yang “kembali kepada al-Qur’an dan Sunnah” itu belum tentu dapat dianggap benar, dan bahwa para ulama yang telah menulis ribuan jilid kitab tidak mengutarakan pendapat menurut hawa nafsu mereka. Amat ironis bila karya-karya para ulama yang jelas-jelas lebih mengerti tentang al-Qur’an dan Sunnah itu dituduh oleh kaum Salafi & Wahabi sebagai kumpulan pendapat manusia yang tidak berdasar pada dalil, sementara kaum Salafi & Wahabi sendiri yang jelas-jelas hanya memahami dalil secara harfiyah (tekstual) dengan sombongnya menyatakan diri sebagai orang yang paling sejalan dengan al-Qur’an dan Sunnah.
The scholars did not stay silent, to watch the "mess" is. As a manifestation of their responsibility to God, then they continue to fortify the people from attacks such misguided notions, either individually through the pulpits of mosques or majlis-majlis study groups, as well as institutions such as is done by the MUI (Indonesian Ulema Council ). Efforts that they embodied in the form of explanations or fatwas stating that these notions false and misleading.
Even so, the fatwas of the scholars, especially the MUI (Indonesian Ulema Council) is often faced obstacles, both parties are not happy with these fatwas, or of the government that are not always ready to accommodate the fatwas that the legal facilities . So impressed the scholars simply as a collection of people who like to make an ass out of other people, their fatwas are not unlike like a barking dog that does not need to be ignored.
However, thank God, thanks to these scholars, many people are saved from the danger of straying. They can recognize and misguided ideologies away from it with the guidance of their fatwas. However, it does not mean unrest and discord among the Islamic community can be lost easily. The legal system and the secular law and government that are not explicitly in the prosecution of heresy, is one of the most supportive people sensible discretion misguided to survive and propagate their error.
Dissent is a fundamental right of every person who reserved in this country. Unfortunately, because of the lack of clear boundaries, disagreements are often entered the religious principles that should be avoided. Instead religion that often become easy prey dissent argued that while sheltering behind the umbrella of human rights (Human Rights) are secular. So that all the differences that still exist (even protected), potential divisions will continue to exist.
NEGATIVE BUT NOT CONSIDERED troubling
In the meantime, there is a stream or ideologies that were never stated by a number of formal institutions Indonesian scholars like MUI (Indonesian Ulema Council), but its presence in the midst of the Indonesian Islamic community even among Muslims in the world proved to be devastating. The ideology of the Salafi and Wahhabi named. Many scholars who personally has even openly expressed this ideology as a "problem" among Muslims.
Not difatwakan as a cult, not necessarily straight and true. For what is essentially straight and properly should not cause problems in practice in the social life, but only to face the challenges of unbelievers or hypocrites who do not like about Islam.
The question is, why the Salafi and Wahhabi on the one hand almost never "troubled" with unbelievers, on the other hand actually fond of "questioning" his own fellow Muslims that the majority does not agree with them? How might recognition of them as followers of the Qur'an and the Sunnah of the Prophet. can be justified, while their attitude contrasts with the characteristics of the followers of the Prophet. was spoken by Allah., "Muhammad is the Messenger of Allah and those with him are hard against the unbelievers, but compassionate among themselves ..." (Surat. al-Fath: 29)? Verses of the Qur'an or the Hadith of the Prophet. Which told that they are being "hard" on a Muslim brother?
Various cases of discomfort expressed by the community in various regions due to the fatwas and statements Salafis and Wahhabis This has become a strong motivation for us to make a book or movie this propaganda. Propaganda understand they are pretty heavily through the publication of books such as translation and radio broadcasts Dakta Bekasi Radio (FM / 107 MHz), Radio Roja 'Cullinan (AM / 756 Mhz), and Bogor Fajri Radio (FM / 91.4 MHz) has been more troubling.
Others consider the practice misguided on charges of heresy and consider only themselves they are in line with the Qur'an and the Sunnah of the Prophet. and the Sunnah of his Companions, the main theme of their propaganda. Even with the excuse that they dared to issue fatwas or public statements against the practice of "smelling religion" in which these fatwas without them knowing deceit and slander, and this is where the problem starts.
Commonness of the religious community has been given a place large enough for them to spread the Salafi and Wahhabi understand it, so the more followers, the more powerful their exclusiveness. When a Muslim has no regard other Muslims as to him, and when he was not comfortable hanging out with Muslims who disagree with him, then retreated and looking for a collection of people who disagree with him is a way out. That exclusivism; That's pride; and that's the source of division.
More extreme again, when it was strong, they run propaganda openly, not even rare (and this is proven) until the seizure or propaganda tenure as mosques, prayer, study groups in offices, or at least a collection of pioneering recitation good match in these places as well as in homes. As a result, they've mastered the unwitting means of missionary activity in several housing complexes, and have captured members of the "congregation" recitation religious teachers in the local area which resulted in a disruption of the relationship between members of the congregation are silaturrahmi.
This book does not attempt to enlarge the gulf division, but rather to improve the state's uncomfortable and straighten what is supposed to be straightened by means of revealing the errors of understanding the Salafis and Wahhabis are very hidden and almost never recognized by his followers even figures clerical.
On the one hand, through this book, we hope that the general public who have not been affected can fend off destructive silaturrahmi understand this, on the other hand we are also very much hope that people who have followed the Salafi and Wahabi can understand realized his mistake and tried to fix it, or even leave it. That's why we titled this book "CHEATING SOLVE THE POWER & VILE SLANDER fatwas Salafis and Wahhabis".
May God continue to give taufiq us to be able to see the true as truth and give us the strength to follow it, and show the falsehood as falsehood, and give us the strength to keep away from him. Unto Him we surrender ourselves, and to Him shall we return.
OVERVIEW OF Salafi and Wahabi
Or Salafi Salafi is a term for a group or religious understanding Taqiyuddin attributed to Ahmad Ibn Taymiyyah (H-728 H 661) or often known as Ibn Taymiyyah calls. Salafi Salafi or it is often understood as a movement to return to the Qur'an and the Sunnah of the Prophet. along with his companions.
Wahabi or Wahabiyah is the designation for a group or a religious ideology that bore his pioneer named Muhammad bin Abdul Wahab (1702 AD-1787 AD / 1115 H-1206 H). in fact, the name is not in accordance with the Wahhabi founder's name, Muhammad, but that's how people call it. While the followers of the Wahhabi call themselves al-Muwahhiduun (mentauhidkan people of God), although most of them also recognizes designations Wahabi.
Both understand the above, Salafi and Wahabi, actually has no direct relationship quite closely, namely that Muhammad bin Abdul Wahab was included admirer of Ibn Taymiyyah and much influenced by the writings of Ibn Taymiyyah.
That is why both the teaching they have a common vision and mission, which is "Back to the Qur'an and the Sunnah of the Prophet. along with his best friend, "so what" they consider "no command or advocacy in the Qur'an, the Sunnah, or atsar Companions of the Prophet., they immediately think of as heresy (new case-invent diada ) is forbidden and categorized as heresy, however good the shape of a religious activity, on the basis of the hadith of the Prophet. "... Kullu bid'atin dhalalah, wa kullu dhalalatin fin-naar" (every innovation is misguidance, and every misguidance will be put in Hell).
With this vision and mission of their followers in this age named themselves as the Ahlus-Sunnah wal-Jama'ah (followers of the Sunnah of the Prophet Muhammad. & The Sahaba him) which is essentially different from the understanding of Ahlus-Sunnah wal-Jama 'ah that is understood by Islamic scholars in the world (ie historical ties with al-Ash'ari and al-Maturidi).
Vision "back to the Qur'an and the Sunnah of the Prophet. and his companions "have encouraged them to carry out a mission" to combat heresy and superstition ". Vision & mission at a glance it looks very nice, but in practice it often turns out to be very excessive. Why? Because all heresy and superstition which they consider heretical and must be eradicated, they define themselves without compromising the definition or explanation of previous scholars. Evidently, in the course of his life, both Ibn Taymiyyah and Muhammad ibn Abdul Wahab, was considered "weird" and even tend to be considered heretical teachings by followers of the four schools of the scholars (Hanafi, Maliki, Shafi'i, and Hanbali) which adopts the whole ahlus- Sunnah wal-jama'ah.
It happened because Ibn Taymiyyah often issued fatwas regarding the belief or shari'ah odd that menyelisihi ijma 'of the scholars, so that he was often arrested, tried, and jailed, to the extent that he died in prison in Damascus. 60 And there were great scholars (both contemporaries of Ibn Taymiyyah and that beyond) who wrote a special discussion to uncover irregularities and errors on the part of the fatwas of Ibn Taymiyyah in so much of his work (see al-Maqaalaat as-Shaykh Abdullah al Sunniyyah work Harary).
While Muhammad bin Abdul Wahab who came later much more fortunate. He was supported by a king who had mastered Mecca (Hejaz) named Muhammad bin Sa'ud, or better known as Ibn Sa'ud (the conquest of the Hijaz to-I th. 1803 to 1813 AD, the Second conquest th. Past 1925 M King Abdul Aziz ibn Sa'ud with the help of the British until now).
That is why Mecca, Medina and surrounding areas now known as "Arabia" / Sa'udi Arabia (attributed to Ibn / bin Sa'ud or aalu Sa'ud / Sa'ud family). With the support of power and funds from King Ibn Sa'ud the Wahhabi teachings that it be understood mandatory in Saudi Arabia, and the wide spread and make the restless Muslims in other countries.
Why Wahabi cause social unrest? Because the Wahhabi scholars fatwas of heresy and superstition which disseminated it often clashed with religious customs or traditions of Muslims in each country, even though their tradition that has been going on since tens or even hundreds of years ago and has been described permissibility or virtue by the scholars of ahlus-Sunnah wal-jama'ah.
Religious traditions are often considered heretical and misguided among them: Warning birthday of Prophet Muhammad., Tahlilan death, and remembrance congregational prayer, pilgrimage grave, tawassul, reading the Koran in cemeteries, qunut dawn, and so that each basic coined in the religions. Clearly, the concerns arise because the fatwas of the followers of Muhammad bin Abdul Wahab (Wahabi) is contrary to the majority of scholars fatwas are used as guidelines by the majority of Muslims in the world. As a result, they become like a nosy person who always blames others and questioning practice, more so even they consider misguided people who are not in line with the Wahhabis.
(For more details, read "Wal-Jamat Ahl I'tiqad" by KH. Siradjuddin Abbas, published by the Library of Tarbiyah Jakarta. Also read "as-Sunniyyah Maqaalaat FII Kashfi Dhalaalaati Ibni Taymiyya", by Sheikh Abdullah al-Harary, published by Daarul-Masyaarii 'al-Khairiyyah, Lebanon).
Salafi teachings of Ibn Taymiyyah followed by his students, among the best known is Ibn al-Qayyim al-Jauziyah. While the Wahhabi teachings disseminated by Wahhabi clerics in Saudi Arabia recognized, the best known of which are: Nasir al-Albani, Abdul Aziz bin Baz, Saalih al-Uthaymeen, Salih bin Fauzan al-Fauzan, Abdullah bin Abdurrahman al-Jibrin, and others. However, we try to be proportionate in response to the teachings they convey. That is, what is good and in line with the opinion of the majority of scholars do not we categorize into irregularity or error.
Please note, that although the basic appearance is different, but later Salafis and Wahhabis as a body that can not be distinguished, namely equally misguided or heretical view of the Commemoration Birthday of the Prophet Muhammad., Tahlilan death, pilgrimage grave, tawassul, presented reward to the deceased, praying and chanting in congregation, prayer congregation finished shaking hands, reading the Koran in the cemetery, pray facing graves, and so forth. And may be said, that the Salafi and Wahhabi sect now has become distinctive in berfatwa more extreme than Ibn Taymiyyah or Muhammad bin Abdul Wahab himself.
In Indonesia, fatwas Salafi and Wahabi widely disseminated by students or scholars who are mostly university graduates in Saudi Arabia or those who received a scholarship in educational institutions Saudi Arabia. In addition, understanding the Wahhabi also disseminated through translation books, which now adorn various bookstore or book fair booths. In fact, their books are also divided for free, either through Attache Embassy of Saudi Arabia, as well as educational institutions such as Saudi Arabia or other LIPIA. Such books are also distributed to all the Jamat free Hajj every year, partly as a result of their experience in the inner war to weigh the truth.
In addition through the books and forums religious studies, fatwas Wahabis and Salafis also disseminated through radio broadcasts, such as: Bekasi Dakta Radio (FM / 107 MHz), Radio Roja 'Cullinan (AM / 756 Mhz), and Radio fajri Bogor (FM / 91.4 MHz).
In Indonesia there are also Islamic organizations are the basic principles or methodology of teaching the same or nearly the same as the Salafis and Wahhabis as Muhammadiyah, EXACTLY, Al-Ershad, PUI (Islamic Unity), Padri, Tawalib Sumatra, and others (see Encyclopedia Islam, PT. Ichtiar New Van Hoeve, Jakarta, vol 4, p. 205), just that there are some who are not as extreme as they are. But sometimes some members of social organizations and even then had the same attitude exclusivism with Salafis and Wahhabis, so in this study the authors did not separate them as a distinct group, and consider it similar to the Salafis and Wahhabis much more feasible for an understanding of religion with the same characteristics, either partially or wholly characteristic.
***
In this study we did not want to dwell on the word of Ibn Taymiyyah or Muhammad bin Abdul Wahab, weighing his need is not so urgent in this discussion .. Because it seems, their followers are now more independent and berfatwa diligence on new cases which they consider part of a religion that did not exist at the time of the Prophet. or the Companions him ..
In fact in some ways they do not agree with Ibn Taymiyyah and Muhammad ibn Abdul Wahab. This suggests that the Salafis and Wahhabis now only take a very global main motto of Ibn Taymiyyah and Muhammad ibn Abdul Wahab, the "back to the Qur'an, the Sunnah of the Prophet., And the Sunnah of his Companions", is in the details of their cases tend to select-Choose.
That is why this discussion is more concentration on the fatwas of scholars Salafi and Wahhabi, where fatwas that are often a source of problems for religious harmony between Muslims.
WHAT IS WRONG, THE "BACK TO AL-QURAN & Sunnah"?
It has been mentioned above, that the Salafis and Wahhabis have the motto "Back to the Qur'an and Sunnah." They also encourage people to return to the Qur'an and Sunnah. Why? Because, of course, the Qur'an and Sunnah are the main sources of Islamic teachings handed down by the Prophet., So that anyone who makes both as a guide, then he has adhered to the pure Islamic teachings and means he survived the error. Did not the Prophet. tell that to such people?
Until here probably a lot of people ask, why Ibn Taymiyyah and Muhammad ibn Abdul Wahab are called the se-se-ideal good and it is considered heretical by the clergy of his day? Why should understand the Salafi and Wahhabi teachings refer all to the Qur'an and Sunnah is considered deviant convicted even perverse ??! It seemed, just crazy people who boldly stating so.
However, let us consider this issue one by one, to make it look "source problem" attitude that existed at the ideal look.
1.
The principle of "Back to the Qur'an and Sunnah" is theoretically correct, and is ideal for everyone who consider themselves Muslims. But that must be considered is, what is true in theory is not necessarily true in practice, consider the capacity and capability (ability) of each person in understanding the Qur'an and Sunnah are very different. It stands to reason, the conclusions of the understanding of the Qur'an or Sunnah is generated by an 'alim who mastered Arabic and all the science that involves the interpretation or ijtihad, will be much different with the understanding that the conclusions generated by ordinary people who rely on the books "translation" of the Qur'an or Sunnah.
That is why in this day and age a lot of popping cult. The answer of course because each of them trying to get back to the Qur'an and Sunnah, and they seek to draw attention to his own ability and capacity. It is conceivable and has proven results, Yusman error produced by Roy (ex-boxer who pioneered prayers with readings were translated), Ahmad Mushadeq (former board PBSI ever claimed prophet), Lia Eden (ex dried floral claimed to receive revelations from Gabriel ), Agus Imam Sholihin (lay people who claim god), and many others.
And their error because it was born from "Back to the Qur'an and Sunnah", they feel right in his own way. In the Salafis and Wahhabis, a misunderstanding of the Qur'an and Sunnah that was a lot going on, even among their own understanding of the differences ensued postulate. And the biggest is their misunderstanding of the arguments about heresy.
2.
Al-Qur'an and Sunnah has been discussed and reviewed by previous scholars who have expertise that is very capable of doing it, call it: the four schools of Ulema, the mufassiriin (tafsir scholars), muhadditsiin (hadith scholars), fuqahaa '(fiqh scholars), scholars aqeedah Ahus-sunnah wal-Jama'ah, and mutashawwifiin (scholars of Sufism / morality). The result, has written thousands of volumes of books in order to explain the content of the Qur'an and Sunnah clearly and in detail, as an expression of their affection towards the people who live in the future.
Works great it is the understanding of the scholars mentioned in the Qur'an as "ahludz-Zikr", which is then passed to the Muslims from generation to generation from generation to generation in sequence to date. Is a great negligence if the recent efforts to understand Islam in a way "back to the Qur'an and Sunnah" done without referring the understanding of the scholars.
That is cultivated by most of the Salafis and Wahhabis. And that became the base of the Salafi and Wahhabi deviation understand the real, is because they break the chain of trust scientific validity of the majority of scholars to restrict religious reference source only to the scholars of the Salaf (who lived until the 3rd century Hijri), it is like that done by Ibn Taymiyyah (lived in the 8th century AH) and his followers.
Imagine, how many scholars were cast and how many books are considered garbage in the 3rd century to the 8th century Hijriyah. Even worse, the broken chain away, Ibn Taymiyyah and Salafis and Wahhabi followers as self-proclaimed bearer of the pure teachings of the Salaf, when they convey only the understanding their own immediately after referring the opinions of scholars of the Salaf.
Is not that a better understanding of the Salaf are the opinion of their students? And did not the disciples Salaf was then present it to their students again, and it continues from generation to generation from generation to generation of both written and spoken? Wise to Ibn Taymiyyah and his followers when religious understanding of the Salaf who have preserved over the centuries that came before them in a century where they live, and they do not throw as a sign of trust, and they prefer to understand it directly from the scholars of the Salaf?
Indeed, it is not only wise, but also a great negligence, if not want to be called ignorance. So the Salafis and Wahhabis not Just echoing the motto "back to the Qur'an and Sunnah" directly, but also "back to the opinion of the scholars of the Salaf" directly with their own way and understanding. They are like people who want to count the fruit on the trees that shade without climbing, and like a man who observes the sun or moon reflection in the surface of the water.
3.
The scholars have been serving explanation of the Qur'an and Sunnah in their books to the people as a "result so". The scholars have not only made it easier for people to understand the religion properly without assessment process or complicated research, but also has provided a way of salvation for the people to avoid false understanding of the Qur'an and Sunnah are very likely to occur if they do the assessment without the provision that qualified as owned by the religious scholars.
Arguably, the capabilities of the clergy was no longer possible to be achieved by the people thereafter, especially in this day and age, weigh their lifetimes are still close to the lifetime of the Prophet. And the Companions are not likely to be repeated, not to mention the advantages of rote, mastering the various fields of science, environmental pious, wara '(caution), sincerity, blessing, and so forth.
In short, the scholars seemed to have been serving "ready meals" ready to eat by people without bothering to mix or cook it in advance, because the scholars know that the ability to mix or cook it is not owned by any person. When the Salafis and Wahhabis do not invite people to savor the scholars, and divert them to directly refer to the Qur'an and Sunnah in the name of religious purification of pollution "opinions" humans (scholars) who do not have the authority to establish shari'ah , would be to tell hungry people who are ready to throw the dish was eaten, and then told him to grow rice.
If not, they deceive people by hiding the majority of scholars figure that they consider to have been "defiled religion", then display and promote a handful of Salafi and Wahhabi clerics figure along with their works as well as directing people to just take the understanding of the Qur'an and Sunnah of them alone with the slogan "religious purification".
Indeed, the "pollution" that carried the pious and sincere scholars it is a tremendous effort to protect people from straying, while the "purification" by the Salafis and Wahhabis is the desecration of the ijtihad of the scholars and the pollution of the Koran and Sunnah.
And the biggest pollution carried by the Salafis and Wahhabis against the Qur'an and Sunnah is when they forbid so many things that are not forbidden by the Qur'an and Sunnah; when they are mentioned in detail deeds-deeds that their verdict as perverse heresy in the name of Allah and the Prophet., since God is never mentioned in the Quran and the Prophet. not been declared in the Sunnah (traditions) of her.
***
From the foregoing, it is obvious that the people who "get back to the Qur'an and Sunnah" it may not be considered true, and that the scholars who have written thousands of volumes of books does not express opinions according to their desires. Quite ironic when the works of the scholars who clearly understand more about the Quran and Sunnah was accused by the Salafis and Wahhabis as a collection of human opinion that is not based on the proposition, while the Salafis and Wahhabis themselves obviously only harfiyah understand the argument of (textual) arrogantly claim to be the most in line with the Qur'an and Sunnah.
Unfold the Mystery of the Wahhabi and Salafi Muslims their tricks To
In recent years, Indonesia was hit by a large wave of a new understanding of Islam that is multi-faceted and very misleading. The emergence of exclusive attitudes and arrogance of the bearer or the followers of the respective ideologies have increasingly disturbing the public. Feel themselves entitled to attempt to assess the Koran or hadith, feel themselves most right and the other wrong, it's considered heresy only God is entitled to sentence him, and considered understanding of the Muslims for this false religion, all the pretext it has led to differences of opinion triggering divisions among Muslims.
The scholars did not stay silent, to watch the "mess" is. As a manifestation of their responsibility to God, then they continue to fortify the people from attacks such misguided notions, either individually through the pulpits of mosques or majlis-majlis study groups, as well as institutions such as is done by the MUI (Indonesian Ulema Council ). Efforts that they embodied in the form of explanations or fatwas stating that these notions false and misleading.
Even so, the fatwas of the scholars, especially the MUI (Indonesian Ulema Council) is often faced obstacles, both parties are not happy with these fatwas, or of the government that are not always ready to accommodate the fatwas that the legal facilities . So impressed the scholars simply as a collection of people who like to make an ass out of other people, their fatwas are not unlike like a barking dog that does not need to be ignored.
However, thank God, thanks to these scholars, many people are saved from the danger of straying. They can recognize and misguided ideologies away from it with the guidance of their fatwas. However, it does not mean unrest and discord among the Islamic community can be lost easily. The legal system and the secular law and government that are not explicitly in the prosecution of heresy, is one of the most supportive people sensible discretion misguided to survive and propagate their error.
Dissent is a fundamental right of every person who reserved in this country. Unfortunately, because of the lack of clear boundaries, disagreements are often entered the religious principles that should be avoided. Instead religion that often become easy prey dissent argued that while sheltering behind the umbrella of human rights (Human Rights) are secular. So that all the differences that still exist (even protected), potential divisions will continue to exist.
NEGATIVE BUT NOT CONSIDERED troubling
In the meantime, there is a stream or ideologies that were never stated by a number of formal institutions Indonesian scholars like MUI (Indonesian Ulema Council), but its presence in the midst of the Indonesian Islamic community even among Muslims in the world proved to be devastating. The ideology of the Salafi and Wahhabi named. Many scholars who personally has even openly expressed this ideology as a "problem" among Muslims.
Not difatwakan as a cult, not necessarily straight and true. For what is essentially straight and properly should not cause problems in practice in the social life, but only to face the challenges of unbelievers or hypocrites who do not like about Islam.
The question is, why the Salafi and Wahhabi on the one hand almost never "troubled" with unbelievers, on the other hand actually fond of "questioning" his own fellow Muslims that the majority does not agree with them? How might recognition of them as followers of the Qur'an and the Sunnah of the Prophet. can be justified, while their attitude contrasts with the characteristics of the followers of the Prophet. was spoken by Allah., "Muhammad is the Messenger of Allah and those with him are hard against the unbelievers, but compassionate among themselves ..." (Surat. al-Fath: 29)? Verses of the Qur'an or the Hadith of the Prophet. Which told that they are being "hard" on a Muslim brother?
Berbagai kasus ketidaknyamanan yang disampaikan masyarakat di berbagai wilayah akibat fatwa-fatwa dan pernyataan kaum Salafi dan Wahabi inilah yang menjadi motivasi kuat bagi kami untuk membuat buku atau film dakwah ini. Propaganda paham mereka yang lumayan gencar melalui terbitan buku-buku terjemahan dan siaran Radio seperti Radio Dakta Bekasi (FM/107 Mhz), Radio Roja’ Cileungsi (AM/756 Mhz), dan Radio Fajri Bogor (FM/91,4 Mhz) telah semakin meresahkan.
Menganggap sesat amalan orang lain dengan tuduhan bid’ah dan menganggap hanya diri merekalah yang sejalan dengan al-Qur’an dan Sunnah Rasulullah Saw. serta Sunnah para Shahabat beliau, menjadi tema utama dakwah mereka. Bahkan dengan alasan itu mereka berani mengeluarkan fatwa-fatwa atau pernyataan terhadap amalan masyarakat yang “berbau agama” di mana fatwa-fatwa tersebut tanpa mereka sadari penuh tipu daya dan fitnah, dan dari sinilah masalahnya dimulai.
Keawaman masyarakat tentang agama telah memberi tempat yang cukup besar bagi mereka untuk menyebarkan paham Salafi dan Wahabi tersebut, sehingga semakin banyak pengikutnya, semakin kuat ekslusivisme mereka. Saat seorang muslim sudah tidak menganggap muslim yang lain sama dengan dirinya, dan saat ia sudah tidak merasa nyaman berkumpul bersama muslim yang tidak sepaham dengannya, maka mengasingkan diri dan mencari kumpulan orang-orang yang sepaham dengannya adalah jalan keluarnya. Itulah ekslusivisme; itulah kesombongan; dan itulah sumber perpecahan.
Lebih ekstrimnya lagi, ketika sudah merasa kuat, propaganda mereka jalankan dengan terang-terangan, bahkan tak jarang (dan ini terbukti) sampai pada perebutan atau penguasaan lahan dakwah seperti masjid, musholla, ta’lim di kantor-kantor, atau minimal merintis kumpulan pengajian tandingan baik di tempat-tempat tersebut maupun di rumah-rumah. Akibatnya, tanpa disadari mereka sudah menguasai sarana kegiatan dakwah di beberapa komplek perumahan, dan telah merebut anggota “jama’ah” pengajian para ustadz di wilayah setempat yang berbuntut pada terganggunya hubungan silaturrahmi antar anggota jama’ah tersebut.
Buku ini dibuat bukan untuk memperbesar jurang perpecahan tersebut, melainkan untuk memperbaiki keadaan yang tidak nyaman itu dan meluruskan apa yang seharusnya diluruskan dengan cara menyingkap kekeliruan-kekeliruan pemahaman kaum Salafi dan Wahabi yang sangat tersembunyi dan hampir tidak pernah disadari oleh para pengikutnya bahkan tokoh-tokoh ulamanya.
Di satu sisi, melalui buku ini kami berharap agar masyarakat awam yang belum terpengaruh dapat membentengi diri dari paham yang merusak silaturrahmi ini, di sisi lain kami juga sangat berharap agar orang-orang yang sudah mengikuti paham Salafi dan Wahabi dapat menyadari kekeliruannya lalu berusaha memperbaikinya, atau bahkan meninggalkannya. Itulah kenapa buku ini kami beri judul “MENYINGKAP TIPU DAYA & FITNAH KEJI FATWA-FATWA KAUM SALAFI & WAHABI”.
Semoga Allah senantiasa memberikan taufiq kepada kita untuk dapat melihat yang benar sebagai kebenaran dan memberikan kita kekuatan untuk mengikutinya, serta memperlihatkan yang batil sebagai kebatilan dan memberikan kita kekuatan untuk menjauhkan diri darinya. Kepada-Nya lah kami berserah diri, dan kepada-Nya lah kami kembali.
SEKILAS TENTANG SALAFI & WAHABI
Salafi atau Salafiyah adalah sebutan untuk kelompok atau paham keagamaan yang dinisbatkan kepada Ahmad Taqiyuddin Ibnu Taimiyah ( 661 H-728 H) atau yang sering dikenal dengan panggilan Ibnu Taimiyah. Salafi atau Salafiyah itu sering dipahami sebagai gerakan untuk kembali kepada al-Qur’an dan Sunnah Rasulullah Saw. beserta para Sahabat beliau.
Wahabi atau Wahabiyah adalah sebutan untuk kelompok atau paham keagamaan yang dinisbatkan kepada pelopornya yang bernama Muhammad bin Abdul Wahab (1702 M-1787 M/ 1115 H-1206 H). sebetulnya, nama Wahabi ini tidak sesuai dengan nama pendirinya, Muhammad, tetapi begitulah orang-orang menyebutnya. Sedangkan para pengikut Wahabi menamakan diri mereka dengan al-Muwahhiduun (orang-orang yang mentauhidkan Allah), meskipun sebagian mereka juga mengakui sebutan Wahabi.
Kedua paham di atas, Salafi & Wahabi, sebenarnya memiliki hubungan tidak langsung yang cukup erat, yaitu bahwa Muhammad bin Abdul Wahab adalah termasuk pengagum Ibnu Taimiyah dan banyak terpengaruh oleh karya-karya tulis Ibnu Taimiyah.
Itulah mengapa kedua ajaran mereka memiliki kesamaan visi dan misi, yaitu “Kembali kepada Al-Qur’an & Sunnah Rasulullah Saw. beserta para Sahabat beliau,” sehingga apa saja yang “mereka anggap” tidak ada perintah atau anjurannya di dalam Al-Qur’an, Sunnah, atau atsar Sahabat Nabi Saw., langsung mereka anggap sebagai bid’ah (perkara baru yang diada-adakan) yang diharamkan dan dikategorikan sebagai kesesatan, betapapun bagusnya bentuk suatu kegiatan keagamaan tersebut, dengan dasar hadis Nabi Saw. “… kullu bid’atin dhalalah, wa kullu dhalalatin fin-naar” (setiap bid’ah adalah kesesatan, dan setiap kesesatan akan dimasukkan ke dalam Neraka).
Dengan visi dan misi inilah maka para pengikut mereka di zaman ini menamai diri mereka dengan sebutan Ahlus-Sunnah wal-Jama’ah (penganut Sunnah Nabi Muhammad Saw. & para Sahabat beliau) yang pada hakikatnya berbeda dari pengertian Ahlus-sunnah wal-Jama’ah yang dipahami oleh para ulama Islam di dunia (yaitu yang mempunyai hubungan historis dengan al-Asy’ari dan al-Maturidi ).
Visi “kembali kepada al-Qur’an dan Sunnah Rasulullah Saw.serta para Sahabatnya” tersebut telah mendorong mereka untuk melaksanakan sebuah misi “memberantas Bid’ah & Khurafat”.Sekilas visi & misi itu terlihat sangat bagus, namun dalam prakteknya ternyata seringkali menjadi sangat berlebihan. Why?Karena semua bid’ah & khurafat yang mereka anggap sesat dan wajib diberantas itu mereka definisikan sendiri tanpa mengkompromikan dengan definisi atau penjelasan para ulama terdahulu.Terbukti, pada masa hidupnya saja, baik Ibnu Taimiyah maupun Muhammad bin Abdul Wahab, sudah dianggap “aneh” bahkan cenderung dianggap sesat ajarannya oleh para ulama pengikut empat Mazhab (Hanafi, Maliki, Syafi’i, dan Hambali) yang keseluruhannya menganut paham ahlus-Sunnah wal-jama’ah.
Hal itu terjadi karena Ibnu Taimiyah kerapkali mengeluarkan fatwa-fatwa ganjil mengenai aqidah atau syari’at yang menyelisihi ijma’ para ulama, sehingga ia sering ditangkap, disidang, dan dipenjara, sampai-sampai ia wafat di dalam penjara di Damaskus. Dan tercatat ada 60 ulama besar (baik yang sezaman dengan Ibnu Taimiyah maupun yang sesudahnya) yang menulis pembahasan khusus untuk mengungkap kejanggalan dan kekeliruan pada sebagian fatwa-fatwa Ibnu Taimiyah dalam begitu banyak karyanya (lihat al-Maqaalaat as-Sunniyyah karya Syaikh Abdullah al-Harary).
Sedangkan Muhammad bin Abdul Wahab yang datang belakangan jauh lebih beruntung. Ia didukung oleh seorang Raja yang berhasil menguasai Mekkah (Hijaz) yang bernama Muhammad bin Sa’ud atau lebih dikenal dengan Ibnu Sa’ud (penaklukan Hijaz ke-I th. 1803-1813 M, penaklukan ke-II th. 1925 M masa Raja Abdul Aziz bin Sa’ud dengan bantuan Inggris sampai sekarang).
Itulah mengapa Mekkah, Madinah dan sekitarnya sekarang dikenal dengan “Saudi”/Sa’udi Arabia (dinisbatkan kepada Ibnu/bin Sa’ud atau Aalu Sa’ud/keluarga Sa’ud). Dengan dukungan kekuasaan dan dana dari Raja Ibnu Sa’ud itulah maka ajaran Wahabi menjadi paham wajib di Saudi Arabia, dan menyebar luas sekaligus membuat resah umat Islam di negeri-negeri yang lain.
Mengapa Wahabi dianggap meresahkan? Karena fatwa-fatwa ulama Wahabi tentang bid’ah dan khurafat yang disebarluaskan itu seringkali berbenturan dengan adat istiadat atau tradisi keagamaan umat Islam di masing-masing negeri, padahal tradisi mereka itu telah berlangsung sejak puluhan bahkan ratusan tahun yang lalu dan telah dijelaskan kebolehan atau keutamaannya oleh para ulama ahlus-Sunnah wal-jama’ah.
Tradisi keagamaan yang sering dianggap bid’ah dan sesat itu di antaranya: Peringatan Maulid Nabi Muhammad Saw., tahlilan kematian, do’a dan zikir berjama’ah, ziarah kubur, tawassul, membaca al-Qur’an di pekuburan, qunut shubuh, dan lain sebagainya yang masing-masing memiiki dasar di dalam agama. Jelasnya, keresahan itu muncul karena fatwa-fatwa para pengikut Muhammad bin Abdul Wahab (Wahabi) tersebut bertentangan dengan fatwa-fatwa mayoritas ulama yang dijadikan pedoman oleh mayoritas umat Islam di dunia. Akibatnya mereka menjadi seperti orang usil yang selalu menyalahkan dan mempermasalahkan amalan orang lain, lebih dari itu bahkan mereka menganggap sesat orang yang tidak sejalan dengan Wahabi.
(Untuk lebih jelas, baca “I’tiqad Ahlussunnah Wal-Jama’ah” karya KH. Siradjuddin Abbas, diterbitkan oleh Pustaka Tarbiyah Jakarta. Juga baca “Maqaalaat as-Sunniyyah fii Kasyfi Dhalaalaati Ibni Taimiyah”, karya Syaikh Abdullah al-Harary, diterbitkan oleh Daarul-Masyaarii’ al-Khairiyyah, Libanon).
Ajaran Salafi Ibnu Taimiyah dilanjutkan oleh murid-muridnya, di antara yang paling dikenal adalah Ibnul Qayyim al-Jauziyah. Sedangkan ajaran Wahabi disebarluaskan oleh para ulama Wahabi yang diakui di Saudi Arabia, yang paling dikenal di antaranya adalah: Nashiruddin al-Albani, Abdul Aziz bin Baz, Shalih al-Utsaimin, Shalih bin Fauzan al-Fauzan, Abdullah bin Abdurrahman al-Jibrin, dan lain-lain. Namun begitu, kita berusaha bersikap proporsional dalam menyikapi ajaran yang mereka sampaikan. Artinya, apa yang baik dan sejalan dengan pendapat para ulama mayoritas maka tidak kita kategorikan ke dalam penyimpangan atau kesesatan.
Perlu diketahui, bahwa meskipun dasar kemunculannya berbeda, namun belakangan Salafi & Wahabi seperti satu tubuh yang tidak bisa dibedakan, yaitu sama-sama memandang sesat atau bid’ah terhadap acara Peringatan Maulid Nabi Muhammad Saw., tahlilan kematian, ziarah kubur, tawassul, menghadiahkan pahala kepada orang meninggal, berdo’a & berzikir berjama’ah, bersalaman selesai shalat berjama’ah, membaca al-Qur’an di pekuburan, berdo’a menghadap kuburan, dan lain sebagainya. Dan boleh dikatakan, bahwa Salafi & Wahabi sekarang sudah menjadi mazhab tersendiri yang lebih ekstrim dalam berfatwa ketimbang Ibnu Taimiyah atau Muhammad bin Abdul Wahab sendiri.
Di Indonesia, fatwa-fatwa Salafi & Wahabi banyak disebarluaskan oleh para mahasiswa atau sarjana yang sebagian besarnya adalah alumni Perguruan Tinggi di Saudi Arabia atau mereka yang mendapat beasiswa di lembaga pendidikan Saudi Arabia. Di samping itu, paham Wahabi juga disebarluaskan melalui buku-buku terjemahan, yang kini menghiasi berbagai toko buku atau stan-stan pameran buku. Bahkan, buku–buku mereka juga dibagi-bagi secara gratis, baik melalui Atase Kedubes Saudi Arabia, maupun lembaga pendidikan Saudi Arabia seperti LIPIA atau yang lainnya. Buku-buku seperti itu juga dibagikan kepada semua Jama’ah Haji secara gratis setiap tahunnya, akibatnya sebagian mereka mengalami perang batin dalam menimbang-nimbang kebenaran.
Di samping melalui buku-buku dan forum-forum kajian keagamaan, fatwa-fatwa Wahabi & Salafi juga disebarluaskan melalui siaran radio, seperti: Radio Dakta Bekasi (FM/107 Mhz), Radio Roja’ Cileungsi (AM/756 Mhz), dan Radio Fajri Bogor (FM/91,4 Mhz).
Di Indonesia juga terdapat ormas-ormas Islam yang prinsip dasar atau metodologi ajarannya sama atau hampir sama dengan Salafi & Wahabi seperti Muhammadiyah, PERSIS, Al-Irsyad, PUI (Persatuan Umat Islam), Paderi, Sumatra Tawalib, dan lain-lain (lihat Ensiklopedi Islam, PT. Ichtiar Baru Van Hoeve, Jakarta, jilid 4, hal. 205), hanya saja ada sebagian yang tidak seekstrim mereka. Tetapi kadang sebagian anggota ormas-ormas itupun memiliki sikap ekslusivisme yang sama dengan Salafi & Wahabi, sehingga dalam kajian ini penulis tidak memisahkan mereka sebagai kelompok tersendiri, dan menganggapnya sejenis dengan kaum Salafi & Wahabi jauh lebih layak untuk sebuah pemahaman agama dengan ciri yang sama, entah sebagian ciri atau keseluruhannya.
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Dalam kajian ini kami tidak ingin berpanjang kalam tentang Ibnu Taimiyah atau Muhammad bin Abdul Wahab, menimbang keperluannya yang tidak terlalu urgen dalam pembahasan ini.. Sebab sepertinya, para pengikut mereka sekarang sudah lebih independen dalam berijtihad dan berfatwa mengenai perkara-perkara baru yang mereka anggap bagian dari agama yang tidak pernah ada di zaman Rasulullah Saw. atau para Shahabat beliau..
Bahkan dalam beberapa hal mereka tidak sependapat dengan Ibnu Taimiyah & Muhammad bin Abdul Wahab. Hal ini menunjukkan bahwa kaum Salafi dan Wahabi sekarang ini hanya mengambil motto utama yang sangat global dari Ibnu Taimiyah dan Muhammad bin Abdul Wahab, yaitu “kembali kepada al-Qur’an, Sunnah Rasulullah Saw., dan Sunnah para Shahabat beliau”, sedang dalam perkara-perkara detailnya mereka cenderung pilih-piih.
Itulah kenapa konsentrasi pembahasan ini lebih pada fatwa-fatwa ulama Salafi dan Wahabi, di mana fatwa-fatwa itulah yang sering menjadi sumber masalah bagi kerukunan hidup beragama antar umat Islam.
APA YANG SALAH, DENGAN “KEMBALI KEPADA AL-QUR’AN & SUNNAH”?
Telah disebutkan di atas, bahwa kaum Salafi & Wahabi memiliki motto “Kembali kepada al-Qur’an dan Sunnah”.Mereka juga mengajak umat untuk kembali kepada al-Qur’an dan Sunnah. Why?Karena, tentunya, al-Qur’an dan Sunnah merupakan sumber ajaran Islam yang utama yang diwariskan oleh Rasulullah Saw., sehingga siapa saja yang menjadikan keduanya sebagai pedoman, maka ia telah berpegang kepada ajaran Islam yang murni dan berarti ia selamat dari kesesatan.Bukankah Rasulullah Saw.menyuruh yang sedemikian itu kepada umatnya?
Sampai di sini mungkin banyak orang bertanya, mengapa Ibnu Taimiyah & Muhammad bin Abdul Wahab yang menyerukan hal se-bagus dan se-ideal itu dianggap sesat oleh para ulama di zamannya? Mengapa pula paham Salafi & Wahabi yang merujuk semua ajarannya kepada al-Qur’an dan Sunnah dianggap menyimpang bahkan divonis sesat??! Rasanya, hanya orang gila yang berani menyatakan begitu.
Tetapi, mari kita perhatikan permasalahan ini satu demi satu, agar terlihat “sumber masalah” yang ada pada sikap yang terlihat sangat ideal tersebut.
1.
Prinsip “Kembali kepada al-Qur’an dan Sunnah” adalah benar secara teoritis, dan sangat ideal bagi setiap orang yang mengaku beragama Islam. Tetapi yang harus diperhatikan adalah, apa yang benar secara teoritis belum tentu benar secara praktis, menimbang kapasitas dan kapabilitas (kemampuan) tiap orang dalam memahami al-Qur’an & Sunnah sangat berbeda-beda. Maka bisa dipastikan, kesimpulan pemahaman terhadap al-Qur’an atau Sunnah yang dihasilkan oleh seorang ‘alim yang menguasai Bahasa Arab dan segala ilmu yang menyangkut perangkat penafsiran atau ijtihad, akan jauh berbeda dengan kesimpulan pemahaman yang dihasilkan oleh orang awam yang mengandalkan buku-buku “terjemah” al-Qur’an atau Sunnah.
Itulah kenapa di zaman ini banyak sekali bermunculan aliran sesat. Jawabnya tentu karena masing-masing mereka berusaha kembali kepada al-Qur’an dan Sunnah, dan mereka berupaya mengkajinya dengan kemampuan dan kapasitasnya sendiri. Bisa dibayangkan dan telah terbukti hasilnya, kesesatan yang dihasilkan oleh Yusman Roy (mantan petinju yang merintis sholat dengan bacaan yang diterjemah), Ahmad Mushadeq (mantan pengurus PBSI yang pernah mengaku nabi), Lia Eden (mantan perangkai bunga kering yang mengaku mendapat wahyu dari Jibril), Agus Imam Sholihin (orang awam yang mengaku tuhan), dan banyak lagi yang lainnya.
Dan kesesatan mereka itu lahir dari sebab “Kembali kepada al-Qur’an dan Sunnah”, mereka merasa benar dengan caranya sendiri. Pada kaum Salafi & Wahabi, kesalahpahaman terhadap al-Qur’an dan Sunnah itu pun banyak terjadi, bahkan di kalangan mereka sendiri pun terjadi perbedaan pemahaman terhadap dalil. Dan yang terbesar adalah kesalahpahaman mereka terhadap dalil-dalil tentang bid’ah.
2.
Al-Qur’an dan Sunnah sudah dibahas dan dikaji oleh para ulama terdahulu yang memiliki keahlian yang sangat mumpuni untuk melakukan hal itu, sebut saja: Ulama mazhab yang empat, para mufassiriin (ulama tafsir), muhadditsiin (ulama hadis), fuqahaa’ (ulama fiqih), ulama aqidah ahus-sunnah wal-Jama’ah, dan mutashawwifiin (ulama tasawuf/akhlaq). Hasilnya, telah ditulis beribu-ribu jilid kitab dalam rangka menjelaskan kandungan al-Qur’an dan Sunnah secara gamblang dan terperinci, sebagai wujud kasih sayang mereka terhadap umat yang hidup dikemudian hari.
Karya-karya besar itu merupakan pemahaman para ulama yang disebut di dalam al-Qur’an sebagai “ahludz-dzikr”, yang kemudian disampaikan kepada umat Islam secara turun-temurun dari generasi ke generasi secara berantai sampai saat ini. Adalah sebuah keteledoran besar jika upaya orang belakangan dalam memahami Islam dengan cara “kembali kepada al-Qur’an dan Sunnah” dilakukan tanpa merujuk pemahaman para ulama tersebut.
Itulah yang dibudayakan oleh sebagian kaum Salafi & Wahabi. Dan yang menjadi pangkal penyimpangan paham Salafi & Wahabi sesungguhnya, adalah karena mereka memutus mata rantai amanah keilmuan mayoritas ulama dengan membatasi keabsahan sumber rujukan agama hanya sampai pada ulama salaf (yang hidup sampai abad ke-3 Hijriah), hal ini seperti yang dilakukan oleh Ibnu Taimiyah (hidup di abad ke-8 H.) dan para pengikutnya.
Bayangkan, berapa banyak ulama yang dicampakkan dan berapa banyak kitab-kitab yang dianggap sampah yang ada di antara abad ke-3 hingga abad ke-8 hijriyah. Lebih parahnya lagi, dengan rantai yang terputus jauh, Ibnu Taimiyah dan kaum Salafi & Wahabi pengikutnya seolah memproklamirkan diri sebagai pembawa ajaran ulama salaf yang murni, padahal yang mereka sampaikan hanyalah pemahaman mereka sendiri setelah merujuk langsung pendapat-pendapat ulama salaf.
Bukankah yang lebih mengerti tentang pendapat ulama salaf adalah murid-murid mereka? Dan bukankah para murid ulama salaf itu kemudian menyampaikannya kepada murid-murid mereka lagi, dan hal itu terus berlanjut secara turun temurun dari generasi ke generasi baik lisan maupun tulisan? Bijaksanakah Ibnu Taimiyah dan pengikutnya ketika pemahaman agama dari ulama salaf yang sudah terpelihara dari abad ke abad itu tiba di hadapan mereka di abad mana mereka hidup, lalu mereka campakkan sebagai tanda tidak percaya, dan mereka lebih memilih untuk memahaminya langsung dari para ulama salaf tersebut?
Sungguh, ini bukan saja tidak bijaksana, tetapi juga keteledoran besar, bila tidak ingin disebut kebodohan. Jadi kaum Salafi & Wahabi bukan Cuma menggaungkan motto “kembali kepada al-Qur’an dan Sunnah” secara langsung, tetapi juga “kembali kepada pendapat para ulama salaf” secara langsung dengan cara dan pemahaman sendiri. Mereka bagaikan orang yang ingin menghitung buah di atas pohon yang rindang tanpa memanjat, dan bagaikan orang yang mengamati matahari atau bulan dari bayangannya di permukaan air.
3.
Para ulama telah menghidangkan penjelasan tentang al-Qur’an dan Sunnah di dalam kitab-kitab mereka kepada umat sebagai sebuah “hasil jadi”. Para ulama itu bukan saja telah memberi kemudahan kepada umat untuk dapat memahami agama dengan baik tanpa proses pengkajian atau penelitan yang rumit, tetapi juga telah menyediakan jalan keselamatan bagi umat agar terhindar dari pemahaman yang keliru terhadap al-Qur’an dan Sunnah yang sangat mungkin terjadi jika mereka lakukan pengkajian tanpa bekal yang mumpuni seperti yang dimiliki para ulama tersebut.
Boleh dibilang, kemampuan yang dimiliki para ulama itu tak mungkin lagi bisa dicapai oleh orang setelahnya, terlebih di zaman ini, menimbang masa hidup mereka yang masih dekat dengan masa hidup Rasulullah Saw. & para Shahabat yang tidak mungkin terulang, belum lagi keunggulan hafalan, penguasaan berbagai bidang ilmu, lingkungan yang shaleh, wara’ (kehati-hatian), keikhlasan, keberkahan, dan lain sebagainya.
Pendek kata, para ulama seakan-akan telah menghidangkan “makanan siap saji” yang siap disantap oleh umat tanpa repot-repot meracik atau memasaknya terlebih dahulu, sebab para ulama tahu bahwa kemampuan meracik atau memasak itu tidak dimiliki setiap orang. Saat kaum Salafi & Wahabi mengajak umat untuk tidak menikmati hidangan para ulama, dan mengalihkan mereka untuk langsung merujuk kepada al-Qur’an dan Sunnah dengan dalih pemurnian agama dari pencemaran “pendapat” manusia (ulama) yang tidak memiliki otoritas untuk menetapkan syari’at, berarti sama saja dengan menyuruh orang lapar untuk membuang hidangan yang siap disantapnya, lalu menyuruhnya menanam padi.
Seandainya tidak demikian, mereka mengelabui umat dengan cara menyembunyikan figur ulama mayoritas yang mereka anggap telah “mencemarkan agama”, lalu menampilkan dan mempromosikan segelintir sosok ulama Salafi & Wahabi beserta karya-karya mereka serta mengarahkan umat agar hanya mengambil pemahaman al-Qur’an dan Sunnah dari mereka saja dengan slogan “pemurnian agama”.
Sesungguhnya, “pencemaran” yang dilakukan para ulama yang shaleh dan ikhlas itu adalah upaya yang luar biasa untuk melindungi umat dari kesesatan, sedangkan “pemurnian” yang dilakukan oleh kaum Salafi & Wahabi adalah penodaan terhadap ijtihad para ulama dan pencemaran terhadap al-Qur’an dan Sunnah.
Dan pencemaran terbesar yang dilakukan oleh kaum Salafi & Wahabi terhadap al-Qur’an dan Sunnah adalah saat mereka mengharamkan begitu banyak perkara yang tidak diharamkan oleh al-Qur’an dan Sunnah; saat mereka menyebutkan secara terperinci amalan-amalan yang mereka vonis sebagai bid’ah sesat atas nama Allah dan Rasulullah Saw., padahal Allah tidak pernah menyebutkannya di dalam al-Qur’an dan Rasulullah Saw. tidak pernah menyatakannya di dalam Sunnah (hadis)nya.
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Dari uraian di atas, nyatalah bahwa orang yang “kembali kepada al-Qur’an dan Sunnah” itu belum tentu dapat dianggap benar, dan bahwa para ulama yang telah menulis ribuan jilid kitab tidak mengutarakan pendapat menurut hawa nafsu mereka. Amat ironis bila karya-karya para ulama yang jelas-jelas lebih mengerti tentang al-Qur’an dan Sunnah itu dituduh oleh kaum Salafi & Wahabi sebagai kumpulan pendapat manusia yang tidak berdasar pada dalil, sementara kaum Salafi & Wahabi sendiri yang jelas-jelas hanya memahami dalil secara harfiyah (tekstual) dengan sombongnya menyatakan diri sebagai orang yang paling sejalan dengan al-Qur’an dan Sunnah.
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