Otoritas Sanad Keilmuan Ibrahim Al-Khalidi (1912-1993): Tokoh Pesantren di Lombok NTB

Suhailid Suhailid

Abstract


Abstrak

Hubungan intlektual ulama-ulama Haramayn dan  Nusantara telah terjalin sejak abad ke-17 bahkan semenjak masa Wali Songo. Masyarakat muslim Lombok sejak abad ke-18 telah menjalin kontak hubungan dengan ulama-ulama Haramayn, terbukti dengan adanya sejumlah tuan guru yang mengenyam pendidikan di kota suci tersebut dan menjadi khalifah tarekat Qadiriyah Naqsyabandiyah,hinggamembentuk komunitas yang bercorak fiqh-sufistik.Hubungan sanad keilmuan Ibrahim Al-Khalidi dengan ulama Haramayn dapat di buktikan melalui dua sanad tertulis yang diterimanya, yaitu: (1) Sanad ilmiyah salah seorang ulama Nusantara, KH. Mahfudz Al-Tirmasi (w. 1338 H/1919) dalam kitab Kifayah al-Mustafid diterima  dari dua orang gurunya di Haramayn, (2)  Ijazah Syekh Hasan Muhammad Al-Masyath (w. 1399 H) dalam karyanya Al-Irsyad bi Dzikr Ba’dh Mả li Min Al-Isnảd pada tahun 1370 H. Di Makkah al-Mukarramah, seorang ulama yang punya otoritas sanad keilmuan di tanah Hijaz abad XX. Akurasi mata rantai dan kaitan sanad satu sama lain antara seorang ulama dan pemberian ijazah (sertifikasi) yang menjelaskan kredensial akademik pemegangnya, menjadikanIsnadmenjadi kredensial terpenting dan menjadi pengakuan guru terhadap otoritas muridnya.

Kata Kunci: Ulama, Keilmuan, Sanad, Lombok, Haramayn.

 

-------

 

Abstract

The intelectual relation of Ulemas in Haramayn and Nusantara had been connected to each other during the 17th century, since Walisongo era.  Moslem society in Lombok during the 18th century had also been connected to ulemas in Haramayn. It can be proved by the evidences of the great teachers (mahaguru) who had finished studying in the holy city (Haramayn) and the existence of Qadariyah and Naqsabandiyah misticism untill it forms fiqh-sufistics community.The knowledge relationship speakers of Ibrahim Al-Khalidi with Ulemas in Haramayn can be proved through two written sanad (speakers relationship)received, such as: (1) Scholarly sanad, one of ulemas in Nusantara, KH. Mahfudz Al-Tirmasi (d. 1338 H/1919) in Kifayah al-Mustafid accepted from his two teachers in Haramayn, (2) the special permission (ijazah) of Syekh Hasan Muhammad Al-Masyth (d.1399 H) in his work Al-Irsyad bi Dzikr Ba’dh Ma li Min Al-Isnad in 1370 H. in Makkah Mukarramah, an ulemas who owns the authority of knowledge speaker relationship (sanad) in Hijaz during XX century. The chains acuracy and sanad relationship between one ulama and another ulemas who gave the authority explaining the holder of the academic credential and creating isnad become the most credential which produce teacher’s confession to his students authority.

Kata Kunci: Ulama, Keilmuan, Sanad, Lombok, Haramayn.


Keywords


Ulama, Keilmuan, Sanad, Lombok, Haramayn.

References


Daftar Pustaka

Abdul Munip, Transmisi Pengetahuan Timur Tengah ke Indonesia, Jakarta: Balitbang Kemenag RI, 2010.

AbdurrahmanWahid, Islam Kosmopolitan, Jakarta: The Wahid Institut, 2007.

Ahmad Abd. Syakur, Islam dan Kebudayaan, Yogyakarta: Adab Press: fak. Adab UIN Sunan Kali Jaga, 2006.

Azyumardi Azra, Pendidikan Islam: Tradisi dan Modernisasi di Timur Tengah Tantangan Milenium III, Jakarta: Kencana Prenada Media Grup, 2012.

_______, Ulama Haramain, Pasang surut sebuah wacana intlektual di Haramain, Jurnal Ilmu dan Kebudayaan Ulumul Qur’an,Vol II No. 3, 1991.

________, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII-XVIII, Jakarta: Prenada Media, 2004.

Bassam ‘Abd Wahhab, pengantar penerbit, Muhammad Yasin Al-fadani, Ittihảf al-Thảlib al-Sirrỉ, Damaskus: Dảr al-Bashảir, 1983.

Hasan Muhammad Masyath, Al-Tsabat al-kabir Fi Masyayikh wa Asảnid wa Ijảzảt al-Syekh Hasan Masyat, tahqiq Muhammad Abdul Karim, Makkah: Yayasan Al-Furqan, 2005.

Ibrahim Al-Khalidi, Siraj Al-Qulub Fi ‘Adiyah ‘Allam Al-Ghuyub, Ponpes Al-Ishlahuddiny, Kediri.

Jamaluddin, Islam Sasak: Sejarah Sosial Keagamaan Masyarakat Sasak Abad XVI-XIX, Tesis, Pascasarajana UIN Syarif Hidayatullah Jakarta, 2004.

Muhammad Mustafa Azami, Metodologi Kritik Hadits, Terj. A.Yamin, Bandung Pustaka Hidayah, 1996.

Muhammad Yasin Al-fadani, Tsabat al-Kizbarỉ, Damaskus: Dảr al-Bashảir, 1983.

Mukti Ali, Beberapa Persoalan Agama Dewasa ini, Jakarta: Rajawali Press, 1987.

Mahfudz Al-Tirmasi, Kifayah al-Mustafid, koleksi Tgh. Ahmad Ridhwan, Pondok Pesantren Darussalam, Bremi, Lombok Barat.

Mustafa Ali Ya’qub, Kritik Hadits, Jakarta: Pustaka Firdaus, 2008.

Oman Fathurrahman, Filologi dan Islam Indonesia,(Jakarta: Puslitbang Lektor Keagamaan, Kementerian Agama RI, 2010.

Zamakhsyari Zofier, Tradisi Keilmuan Pesantren Yogyakarta: LkiS, 2011.

Ibrahim Al-Khalidi, Risalah Sirảj al-Qulứb Fi ‘Ad’iyah ‘Allảm Al-Ghuyứb, Surabaya: Penerbit al-Saqafiyah, tt.

Mahfudz Al-Tirmasi, Kifayah al-Mustafid, koleksi Tgh. Ahmad Ridhwan, Pondok Pesantren Darussalam, Bremi, Lombok Barat.

Fathurrahman Zakaria, Mozaik Budaya Orang Mataram, Mataram; Yayasan Sumurmas Al-Hamidy, tt.


Full Text: PDF

DOI: 10.15408/bat.v22i1.2929

Refbacks

  • There are currently no refbacks.


Copyright (c) 2016 Suhailid Suhailid

Creative Commons License
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.