al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110
ISSN: 1907-591X.
E-ISSN: 2442-3084
DOI: http://doi.
org/10.
19105/al-lhkam.
The Understanding of Wasl Al-Fiqh Bi Al-Hadith at Traditional Dayah Aceh Lazuardi Muhammad Latif Jabatan Al-Quran dan Al-Hadith.
Fakulti Usuluddin Akademi Pengajian Islam.
Universiti Malaya.
Kuala Lumpur 50603.
Malaysia Email: lazuardimohamed@ar-raniry.
Faisal Bin Ahmad Shah Jabatan Al-Quran dan Al-Hadith.
Fakulti Usuluddin Akademi Pengajian Islam.
Universiti Malaya.
Kuala Lumpur 50603.
Malaysia Article history: Received: January 5, 2021.
Accepted: February 27, 2021.
Published: June 27, 2021 Abstract:
Wasl al-Fiqh bi al-Hadith integrates jurisprudence and hadith so that it enables fiqh experts to rely on hadith in formulating their rulings while hadith experts can derive a more accurate Among others, this concept is applied at Aceh traditional dayah as the oldest Islamic educational institution in the Malay Archipelago which Acehness put their respect as the reference in Islamic rulings and teaching.
This field study took place at Dayah Mudi Mesra.
Samalanga.
Aceh, due to its longestablished reputation and great influence among Acehnese.
The study aims to shed some light on the concept of wasl al-Fiqh bi alHadith according to some Islamic scholars, analyze the concept as perceived by the traditional Dayah of Aceh, and portray the polemic on Friday prayer ritual as prescribed by the traditional Dayah.
The study employs qualitative data collection instruments consisting of library data, interviews, observations, and documentation.
Inductive, deductive, and comparative methods were used for data analysis.
The study found that implementation of this concept at the Dayah has been synonymous with the exclusive adoption of ShafiAoi school as it heavily relies on several ShafiAoi books or opinions of ShafiAoi scholars as primary references.
Author correspondence email: lazuardimohamed@ar-raniry.
Available online at: http://ejournal.
id/index.
php/alihkam/ Copyright .
2021 by al-ihkam.
All Right Reserved Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah Keyword:
Wasl al-Fiqh bi al-Hadith.
Jurisprudence.
Dayah Aceh Abstrak:
Wasl al-fiqh bi al-hadith memadukan kajian fiqh dan hadis sehingga ahli fiqh dapat berpedoman kepada hadis dalam merumuskan aturan-aturan hukum sementara ahli hadis dapat mengetahui makna sebuah hadis dengan lebih akurat.
Konsep ini salah satunya diterapkan di Dayah Tradisional Aceh, sebuah lembaga kajian Islam tertua di Kepulauan Melayu yang disegani dan menjadi rujukan dalam hal aturan serta ajaran Islam di masyarakat setempat.
Kajian ini merupakan studi lapangan yang bertempat di Dayah Mudi Mesra Samalanga Aceh karena pengaruhnya yang sudah lama dan berakar kuat bagi masyarakat Aceh.
Ia bertujuan mendalami konsep wasl alfiqh bi al-hadith menurut para cendekiawan Muslim, mengkaji pemahaman akan konsep wasl al-fiqh bi al-hadith di kalangan Dayah tersebut dan memotret polemik soal pelaksanaan Salat Jumat di Kajian ini merupakan studi kualitatif dengan pengumpulan data secara pustaka, wawancara, observasi, dan Sementara itu, analisis data dilakukan secara induktif, deduktif, dan komparatif.
Hasil penelitian ini menunjukkan bahwa implementasi konsep tersebut sebenarnya tidak lebih dari adopsi eksklusif terhadap madzhab SyafiAoi karena ketergantungan yang demikian kuat pada buku-buku madzhab SyafiAoi serta pandangan ulama-ulama SyafiAoiyyah sebagai referensi utama.
Kata Kunci:
Wasl al-Fiqh bi al-Hadith.
Jurisprudensi.
Dayah Aceh Introduction The matter of positioning hadith as the second source after the Qur'an is a fact that is always acknowledged by all Muslims in daily However, if this matter is studied comprehensively, there are always things that are not in line with the goals to be achieved by the substance of the hadith.
Yet, it is more to follow whatever suits their interests and deny others.
This problem often occurs in the religious life of people in Aceh.
The program implementation was appointed Friday prayers as one example of jurisprudence which has raised the issue of al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110 The Understanding of Wasl Al-Fiqh Bi Al-Hadith insurrection and religious conflicts that have occurred among the people in Aceh massively.
This event was conducted by a large group of traditional Aceh Islamic boarding school alumni who gathered in the Islamic Defenders Front (FPI) at the mosque of Baiturrahaman Banda Aceh on July 26, 2015.
1 Thousands of Islamic boarding school students and scholars coming from various areas of Aceh in the assembly on 10th of September 2015 in the tomb of Syiah Kuala (Shaykh Kual.
read some claims to the Government of Aceh and the central government in Jakarta.
One of the demands is to transfer the administration of the Baiturrahman Great Mosque to the Dayah scholars and under the board of Wali Nanggroe.
Things, as mentioned, have led to the emergence of academic anxiety so that we are interested in studying the conceptual framework of Wasl al-Fiqh bi al-Hadith which has been compiled by several scholars and used as a guide in thinking and understanding hadith correctly.
We also examine the understanding of the concept of Wasl al-Fiqh bi al-Hadith in the traditional Aceh Islamic boarding The focus that we concern is how Dayah scholars understand the concept of Wasl al-Fiqh bi al-Hadith.
Chaidar.
AuMenyoal Benturan Antarmazahab di Aceh,Ay Aceh Tribunnews:
http://aceh.
com/2015/06/26/menyoal-benturan-antarmazhab-di-aceh.
Accessed 0n 25 Ogos 2018.
2Animos.
AuUlama Dayah Minta Pengelolaan Mesjid Raya Baiturrahman di Bawah Wali Nanggroe,Ay Analisadaily:
https://analisadaily.
com/berita/arsip/2015/9/10/169516/ulama-dayah-inginkelola-masjid-baiturrahman/.
Accessed on 28 September 2020.
Humas Aceh.
Audemonstrasi ibadah,Ay Humas Aceh:
https://humas.
Accessed on 12 September 2020.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah Method We used a qualitative approach3 in the form of descriptive In doing research, we have divided the processes into two stages, namely data collection and data analysis.
The data were collected through library research, observation, in-depth interview by disguising the name of the interview sample .
, and documentation which involved online news, printed media, and the website of Lajnah Bahsul Masail (LBM).
This study was conducted in Ma'hadal Ulum Diniyah Islamiyah Mesjid Raya Samalanga.
Bireuen.
Aceh province as the largest and most influential Islamic boarding school in Aceh.
4 Meanwhile, the data were analyzed by using inductive,5 deductive,6 and comparative.
Discussion and Result Conceptual Framework of Wasl al-Fiqh bi al-Hadith (MaAoalim wa Dawabi.
Concerning the discussion of the conceptual framework of Wasl al-Fiqh bi al-Hadith, the scholars have already made some methods that must be practiced to successfully apply this concept as practiced in early Islam.
Faisal Bin Ahmad Shah in his book Kaedah Tepat Memahami Hadis has mentioned twenty methods that should be used as a guide in applying this concept, namely .
understanding hadith according to the perspective of the Qur'an8 which is divided into several parts of the discussion9 as follows.
Strengthening the meaning of hadith with 3See Miles dan Huberman.
Qualitative Data Analysis: A Source Book of New Methods (California: Sage Publication, 1.
4See Firdaus.
Hasbi Amiruddin, dan Amroeni.
AuThe Role of Huda in the Implementation of Islamic ShariAoah in Aceh,Ay IOSR Journal Of Humanities And Social Science II, no.
: 15, w.
5See Muhammad Majid Konting.
Kaedah Penyelidikan Pendidikan (Kuala Lumpur:
Dewan Bahasa dan Pustaka, 1.
6This study is to formulate a conclusion of general evidence.
7This study is to formulate a conclusion by doing a comparison of factual data.
Comparative study is used in analyzing the comparison of the concept of Wasl al-Fiqh bi al-Hadith in the DayahAos scholars.
Aceh.
8Faisal Bin Ahmad Shah.
Kaedah Tepat Memahami Hadis (Kuala Lumpur: Universiti Malaya, 2.
9Faisal.
Kaedah Tepat, 70-80.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110 The Understanding of Wasl Al-Fiqh Bi Al-Hadith some evidence in the Qur'an, interpreting the meaning of the word gharib with some evidence in the Qur'an, understanding the matter of mujmal in hadith with some evidence in the Qur'an, understanding hadith by referring to the Qur'an, understanding hadith by generalizing hadith with the Qur'an, distinguishing the words shared by hadith and the Qur'an, understanding hadith by referring to the QurAoan and restricting mutlaq sunnah with the Qur'an, .
explaining hadith with other hadith,10 .
understanding the hadith according to the understanding of the salaf,11 .
mastering the Arabic language and its methods,12 .
understanding and deepening the knowledge of Gharib al-Hadith,13 .
understanding hadith according to the method of Usul al-Fiqh,14 .
identifying and understanding al- AoAmm, al-Khass, alMutlaq and al-Muqayyad,15 .
understanding hadith by referring to Asbab al-Wurud,16 .
understanding hadith based on Maqasid,17 .
looking at the actual recitation of the hadith.
is not in its meaning,18 .
distinguishing MarfuAo.
Mawquf.
Mursal and alike,19 .
identifying certain properties found in hadith,20 .
focusing on the objective of the hadith, not its essence .
adhering to the appearance of hadith .
without interpreting it,22 .
interpreting hadith if necessary,23 .
distinguishing fact and metaphor .
in understanding hadith, 24 .
not to over use common sense in understanding hadith,25 .
not to interpret hadith with interpretations 10Faisal.
Kaedah Tepat,.
11Faisal.
Kaedah Tepat,.
12Faisal.
Kaedah Tepat,.
13Faisal.
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14Faisal.
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15Faisal.
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16Faisal.
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17Faisal.
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18Faisal.
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19Faisal.
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20Faisal.
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21Faisal.
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22Faisal.
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23Faisal.
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24Faisal.
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25Faisal.
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al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah that are contrary to Sunan Ilahiyyah,26 .
understanding Mukhtalif alHadith wisely,27 .
identifying Nasikh Mansukh found in the hadith.
Although in the title of the twenty methods mentioned to understand the hadith, the twenty methods also provide great effectiveness in jurisprudence decisions resulting from the understanding of the hadith.
Although the definition of al-Fiqh referred to in the book has a preferable tendency to Fiqh al-QurAoan and Fiqh alHadith generally,29 but the word al-Fiqh in a special understanding that has been put forward by the scholars of fiqh and Usul al-Fiqh in the form of law is also produced from Fiqh al-QurAoan and Fiqh al-Hadith.
Therefore, we have seen a strong rationale to make it as a theoretical framework of Wasl al-Fiqh bi al-Hadith.
Yusuf al-Qaradawi in his four books has also made a conceptual framework that can be used as a guide, either by the muhaddithun or fuqahaAo.
The four books are Kayfa nataAoamal maAoa alSunnah al-Nabawiyyah, al-Ijtihad al-MuAoasir bayna al-Indibat wa al-Infirat, al-Ijtihad fi al-ShariAoah al-Islamiyyah, and al -MarjiAoiyyah al-'Ulya li alQurAoan wa al-Sunnah.
In the book Kayfa nataAoamal maAoa al-Sunnah alNabawiyyah, he has made some theoretical framework to understand the hadith correctly mentioned as Ma'alim wa Dawabit li Husn Fahm alSunnah al-Nabawiyyah, as follows30 .
understanding hadith according to the perspective of the Qur'an,31 .
collecting the entire hadith to find the correct understanding,32 .
making an effort of JamaAo or Tarjih between Mukhtalif al-Hadith,33 .
understanding hadith by referring to Asbab al-Wurud and Maqasid,34 .
distinguishing means .
l-Wasila.
which can be exchanged for its purpose and objective .
l-Ghaya.
,35 .
distinguishing fact and metaphor .
in understanding hadith,36 .
26Faisal.
Kaedah Tepat,.
27Faisal.
Kaedah Tepat,.
28Faisal.
Kaedah Tepat,.
29Faisal.
Kaedah Tepat,.
30Yusuf Al-Qaradawi.
Kayfa NataAoamal maAoa al-Sunnah al-Nabawiyyah, i (Cairo: Dar al- Shuruq, 2.
31Al-Qaradawi.
Kayfa NataAoamal maAoa al-Sunnah,.
32Al-Qaradawi.
Kayfa NataAoamal maAoa al-Sunnah,.
33Al-Qaradawi.
Kayfa NataAoamal maAoa al-Sunnah,.
34Al-Qaradawi.
Kayfa NataAoamal maAoa al-Sunnah,.
35Al-Qaradawi.
Kayfa NataAoamal maAoa al-Sunnah,.
36Al-Qaradawi.
Kayfa NataAoamal maAoa al-Sunnah,.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110 The Understanding of Wasl Al-Fiqh Bi Al-Hadith distinguishing the unseen .
l-Ghay.
and the real .
l-Shahada.
,37 and .
identifying the meaning of the naming of the hadith.
In the book al-Ijtihad fi al-ShariAoah al-Islamiyyah39 before revealing the theoretical framework that must be guided by a mujtahid, firstly he revealed the mistakes that have been practiced by some scholars in producing legal decisions in the discussion entitled AuMin Mazaliq al-Ijtihad al-MuAoasirAy,40 namely .
do not rely on Nusus,41 .
do not understand Nusus correctly or intentionally negating the correct understanding,42 .
do not rely on the correct IjmaAo,43 .
misusing Qiyas,44 .
do not consider the development of age,45 and .
being excessive (Ghuluw.
in performing the concept of Maslahah, so that it contradicts with Nusus.
Meanwhile, the framework that must be maintained and practiced is as follows .
performing ijtihad after working hard to find and understand the evidence,47 .
do not do struggle in the matter of Qath'i,48 .
do not make Zanniyyat as QathAoiyyat,49 .
integrating fiqh with hadith,50 .
avoiding worldly influences,51 .
accepting useful new things,52 .
not being complacent with the current development and needs of people,53 .
doing Ijtihad JamaAoi,54 and .
understanding the mistakes that happen to a Mujtahid.
37Al-Qaradawi.
Kayfa NataAoamal maAoa al-Sunnah,.
38Al-Qaradawi.
Kayfa NataAoamal maAoa al-Sunnah,.
39All the substances in the al-Ijtihad al-MuAoasir bayna al-Indibat wa al-Infirat have been stipulated in al-Ijtihad fi al-ShariAoah al-Islamiyyah.
It seems that the discussion of alIjtihad al-MuAoasir bayna al-Indibat wa al-Infirat is intentionally printed specially and split out from its main book.
40Yusuf Al-Qaradawi, al-Ijtihad fi al-ShariAoah al-Islamiyyah, i (Kuweit: Dar al-Qalam, 41Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
42Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
43Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
44Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
45Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
46Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
47Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
48Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
49Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
50Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
51Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
52Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
53Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah In the book al-MarjiAoiyyah al-AoUlya li al-QurAoan wa al-Sunnah, he mentioned seven main theoretical frameworks that must be guided by Mujtahid when they understood the Qur'an and hadith.
The theoretical framework was mentioned in the discussion entitled AuMaAoalim wa Dawabit fi Fahm al-AslaynAy,56 namely .
being honest .
in finding the truth,57 .
explaining Nass with other Nass,58 .
believing in the perfection of shariAoah and believing that Nusus does not contradict one another,59 .
understanding Nass Mutashabih with credible reference to Nass Muhkam,60 .
understanding Nass Juz'i concerning Maqasid Kulliyyah,61 .
understanding in a guided way to Nass Qath'i,62 and .
relying on a correct and valid Ijma'.
In the book Aual-Ijtihad fi al-ShariAoah al-IslamiyyahAy and AualMarjiAoiyyah al-'Ulya li al-Qur'an wa al-SunnahAy, he mentioned some mistakes that must be avoided by Mujtahid when they understood the Qur'an and hadith.
This discussion was discussed in an event entitled AuMazaliq wa Mahadhir fi Fahm al-AslaynAy,64 as follows .
misleading the meaning of Nass from its essential meaning,65 .
interpreting the Nass incorrectly,66 .
prioritizing common sense over Islamic propositions,67 and .
prioritizing Maslahah by leaving Nass.
In addition.
AoAbd Allah Ibn Muhammad Ibn al-Siddiq alGhumari in his book AuHusn al-Tafahhum wa al-Dark li MasAoalat al-TarkAy has presented a concept in understanding the problems of al-Tark.
AlTark is anything that is not carried out by Rasulullah PBUH.
carried out by the salaf.
and no any hadith or athar that forbids the 54Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
55Al-Qaradawi, al-Ijtihad fi al-ShariAoah,.
56Yusuf Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam li al-QurAoan wa al-Sunnah:
Dawabit wa Mahadhir fi al-Fahm wa al-Tafsir.
II (Cairo: Maktabah Wahbah, 2.
57Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
58Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
59Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
60Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
61Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
62Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
63Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
64Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
65Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
66Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
67 Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
68 Al-Qaradawi, al-MarjiAoiyyah al-AoUlya fi al-Islam,.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110 The Understanding of Wasl Al-Fiqh Bi Al-Hadith practice .
prohibition for haram and makru.
69 In this context, alGhumari has successfully revealed various types of al-Tark that can give a specific meaning from each of this al-Tark.
70 In a response to this, al-Ghumari has made a statement that al-Tark cannot present the meaning of haram.
In the book Aual-Radd al-MuhkamAy, al-Ghumari has also asserted that whatever the practice categorized into the part of al-Tark, the practice .
l-Matru.
cannot be understood as illegal to practice until a special proposition is found.
Based on the theoretical frameworks presented by previously three experts, it can be seen that the diversity and similarity of the conceptual framework have been revealed.
All these frameworks can be used as the main proposals to understand the hadith that will be the source of jurisprudence, or in practicing certain hadiths during ijtihad to reveal the true ijtihad in the matter of law.
The previous theoretical frameworks are indeed the steps that have been taken by the scholars and have become an ideal framework in applying the concept of Wasl al-Fiqh bi al-Hadith from early Islam to the present.
Application of Wasl al-Fiqh bi al-Hadith in Dayah The Dayah Institution is an educational institution that always makes the QurAoan the main basis in the discussion of the jurisprudence law by referring to Tafsir al-Jalalayn as its main book .
It also refers to and relies on the hadith, and Fath al-Bari Sharh Sahih al-Bukhari.
Both classical books are not implemented in the curriculum, but these books are discussed in the discussion of Lajnah Bahsul Masail (LBM).
The concept of wasl al-Fiqh bi al-Hadith for Dayah people is a process of merging a preposition .
and substance .
aAoqu.
The focus of the concern is merely on manqul, so that he is said as 69AoAbd Allah Ibn Muhammad Ibn al-Siddiq Al-Ghumari.
Husn al-Tafahhum wa al-Dark li MasAoalat al-Tark, i (Cairo: Maktabat al-Qahirah, 2.
70Al-Ghumari.
Husn al-Tafahhum wa al-Dark,.
71Al-Ghumari.
Husn al-Tafahhum wa al-Dark,.
72AoAbd Allah Ibn Muhammad Ibn al-Siddiq Al-Ghumari, al-Radd al-Muhkam al-Matin Aoala Kitab al-Qawl al-Mubin, i (Cairo: Maktabat al-Qahirah, 1.
73FZ .
enior teacher on Lajnah Bahsul Masail.
Dayah Mudi Mesra Samalang.
, in an interview on 21 January 2018.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah Wahhabi.
Meanwhile, when he focuses himself on maAoqul, he will be justified as liberal.
It can be said that the successful application of the concept of Wasl al-Fiqh bi al-Hadith in Dayah is a reflection of the achievement of the target in integrating textual and contextual 74 The previous argument is still in the form of general description and theoretical level, while to see the fact of the understanding will be delivered in the upcoming discussion.
Dayah InstituteAos View on Hadith and Fiqh The study of hadith in Dayah is merely a study of hadith used and practiced by the pioneer scholars of the sect.
They do not directly refer to the hadith and lectures of the hadith scholars and study with a full comparison of the understandings on the hadith scholars about a When the school of Imam al-ShafiAoi has become a guide in the practice of practical jurisprudence so that the hadith being guided are more than to what has become a principle among scholars of alShafiAoiyyah.
In the view of the Dayah people, the study of jurisprudence does not need to directly refer to the book of hadith or to the scholars of hadith comprehensively, but they just need to refer to the lectures of the scholars of al-ShafiAoiyyah like Imam al-Nawawi.
Ibn Hajar al-AoAsqalani, and Zakariyya al-Ansari.
When it becomes a guide in understanding such a hadith, it is greatly understandable that anything used as a guide and belief in the study of jurisprudence is based on the sectAos pioneer.
Therefore, not a few hadith are not practiced and may not be identified about its The Guidelines of the Sect in Dayah Generally speaking, hadith is used as a guide through the scholars of al-ShafiAoiyyah.
The book Hadith al-Ahkam .
Subul alSala.
composed by Imam al-SanAoani does not become a reference to be studied in Dayah, even the author of the book Bulugh al-Maram is Ibn Hajar al-AoAsqalani.
Meanwhile, his book Fath al-Bari become the 74IM .
enior teacher on Lajnah Bahsul Masail.
Dayah Mudi Mesra Samalang.
, in an interview on, 21 January 2018.
75FZ .
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110 The Understanding of Wasl Al-Fiqh Bi Al-Hadith main reference in the legal discussion.
76 In our perspective, these phenomena are caused by the status of Imam al-SanAoani as the author of the book popularly mentioned as a scholar of the al-Zaydi sect.
It is different from the book of Nayl al-Awtar Sharh Muntaqa alAkbar min Ahadith Sayyid al-Akhyar by Imam al-Shawkani.
Based on our experience in contact with some of DayahAos students, this book is highly avoided by Dayah students.
Their hatred of Ibn Taymiyyah was ingrained in their minds until most of them could not distinguish between Majd al-Din AoAbd al-Salam (Ibn Taymiyyah al-Jad.
as the author of the book Muntaqa al-Akhbar which became the author of the book of Nayl al-Awtar, and Ahmad Ibn AoAbd al-Halim (Ibn Taymiyyah al-Hafi.
Therefore, the reason for them to avoid reading it is very complete.
moreover, it is used as a handbook and hadith He is the author of a book and is not part of al-ShafiAoiyyah.
Imam Majd al-Din AoAbd al-Salam Ibn Taymiyyah was a scholar who relied on al-Hanbali school of thought, while Imam al-Shawkani is part of al-Zaydiyyah school of thought.
In higher education, this classic book has become one of the compulsory books in the study of Hadith al-Ahkam at the Faculty of ShariAoa.
77 Yet, there is another thing that sometimes rules for teachers in Dayah.
Some teachers recite a book Nayl al-Awtar as their reading, but the book is not recommended for students, because they have not been eligible to read such a book.
Besides, they are not accustomed to delivering a discussion of fiqh There is still many literature on hadith and fiqh as the creation and work of al-ShafiAoiyyah scholars and those do not become a reference for people in Dayah.
When a particular book in the sect of al-ShafiAoi is not mentioned in the curriculum of Dayah, so that any difference cannot be acceptable, even the difference is a tight opinion and being implemented by some people in the sect of al-ShafiAoi.
In this context.
Aslam Nur revealed some discrepancies when comparing religious practices between those who claim to be followers of alShafiAoi against the opinion of Imam al-ShafiAoi himself.
In addition, 76FZ .
77Fakultas SyariAoah.
Topik Kurikulum Nasional IAIN (Jakarta: Ditjen pembinaan Kelembagaan Agama Islam Departemen Agama RI, 1.
78MH .
eacher and alumnus of Dayah Ummul Aiman.
Samalang.
, in an interview on 6 July 2018.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah there are also contradictions between fellow scholars of al-ShafiAoiyyah concerning some religious problem understanding.
79 This statement has finally concluded that the understanding and practice of Dayah people have their colors that are sometimes different from others.
The differences were not only among the followers of the al-ShafiAoi sect in Aceh but also there was an understanding in the school of al-ShafiAoi that sensed to be true and powerful.
Meanwhile.
If there are other practices different from the Dayah tradition, it will directly be considered as a new incoming matter that should be concerned and avoided to grow.
TeacherAos Analysis in Delivering Science In general, teachers play an important role in guiding the thinking style of students in Dayah, while the books that are used as guidance are all the books of the al-ShafiAoiyyah scholars.
They believe that anything that has been previously practiced by their teachers is a matter that cannot be transformed and changed.
People in Dayah have a belief that anything that has existed in jurisprudence is the result of a scholarly lecture from hadith.
Practicing what has been mentioned in the book of jurisprudence is seen as more true than following the explanation revealed in the hadith lecture.
Therefore, they do not need to look at hadith to reinforce a matter of jurisprudence, and the material of the book that is used as a guide is to represent the hadith.
They feel unworthy to seek law from hadith.
Therefore, they rarely refer to hadith.
They just rely on the substance of the book.
In this context, we view that the Dayah people have their terminology in understanding the practices of al-ShafiAoi school because they do not hesitate to oppose any practice that contradicts with the tradition that occurs among them, even it is the practice of some of al-ShafiAoi scholars and can be scientifically accountable.
Such an understanding and practice is conveyed to the general public so that most communities who live around the Traditional Dayah are found very difficult to improve their way of thinking and style.
79Aslam Nur.
AuMazhab al-ShafiAoi atau al-ShafiAoiyyah?,Ay Serambi Indonesia, 27 September 2014.
80Ajidar Matsyah (Alumnus of Dayah Tanoh Mirah Aceh Utara, a lecturer at Islamic State of Ar-Ranir.
, in an interview on 5 April 2018.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110 The Understanding of Wasl Al-Fiqh Bi Al-Hadith Because a deep sense of bigotry has been so successfully instilled in their minds.
Even if someone tries to repair or practice a different tradition that is a practice in the sect of al-ShafiAoi as well, then the community does not hesitate to accuse it as a Wahhabi practice.
The Polemic in the Implementation of Friday Prayer One of the current issues that strike people in Aceh up to some consequential different perceptions of each individual is on the implementation of the Friday prayers.
On Friday, 19th June 2015, the congregation visited Baiturrahman Great Mosque to perform Friday However, the prayers constrained few seconds when there is a group of intellectuals of the Association of Dayah Aceh Scholars (HUDA).
Nanggroe Aceh Ulama Assembly (MUNA), and the Islamic Defenders Front (FPI) took over the management of the implementation of the Friday prayers at the mosque.
The congregation was amazed by the actions of the scholars and could not do anything when the implementation of the Friday sermon will These ulama represent a group of traditional sects who are accustomed to using the stick and the call .
twice in the Friday prayer congregational ritual.
They forced the preacher to use a cane and commanded the second call.
They brought a Toa .
to call out the second call to prayer which the Dayah group considered it important in the Friday prayer ritual.
One of the scholars who involved in this matter was Teungku Bulqaini84 from HUDA (Ulama Association of Daya.
stated that they wanted to restore the implementation of Baiturrahman Mosque in Aceh to be a success in the future as the Government Iskandar MudaAos period which relied on Ahl al-Sunnah wa al-JamaAoah.
He also stated that any worship at the mosque must be under the sect of al-Shafii.
Furthermore, an internal conflict unusual occurrence in the mosque has attracted the attention of many people in Aceh.
The 81Ajidar Matsyah .
82Al-Chaidar.
AuMenyoal Benturan Antar Mazhab di AcehAy.
83Al-Chaidar.
AuMenyoal Benturan Antar Mazhab di AcehAy.
84Teungku Bulkaini is an alumnus of Dayah Mudi Mesra Samalanga, currently as a leader in one of Dayahs in Banda Aceh.
85Al-Chaidar.
AuMenyoal Benturan Antar Mazhab di AcehAy.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah conflict happened among adherents of the same religion .
onflict among sect.
Therefore, when these events had taken a place, the Council of Ulama Association (MPU) in Aceh as the official institution was established following certain laws and it had its power-related issues in religious discussion after the heartbreaking events.
Finally, the drafting team in the dialogue conducted on Tuesday.
October 27, 2015, has spawned several decisions related to the implementation of the rules of the Friday prayers at Baiturrahman Mosque particularly and generally for other mosques in Aceh.
The dialogue is not only followed by scholars of Dayah, but also from all religions in Aceh and university experts.
When some views and propositions have been given by all parties, they are submissive and no one can dispute the decision related to the previous matter (Friday Some decisions can be formulated as follows: Two-times call .
is a sunnah, the preacher holds a stick as sunnah, muwalat alKhutbah is a compulsory requirement of preaching, mawAoizah with non-Arabic language is a matter of diversity .
, and in keeping a tolerance among Muslims, it is expected that the preacher can give a long speech .
awAoiza.
to repeat two pillars of the sermon.
The results of the decision are intended to prevent a split among Muslims in Aceh so that an agreement is necessary to be acceptable to all parties.
86 The mission that arose in several practices in the implementation of the Friday call .
for multiple repeats, holding a stick while preaching, and the recitation of the two pillars of the sermon.
All of these can be discussed in the following discussion:
Two-time Call for Friday Prayer If we refer to the narration of the adhan in the implementation of Friday prayers, it can be seen that from the period of Rasulullah PBUH to the period of Caliph Abu Bakar and AoUmar Ibn al-Khattab, the Friday prayer call .
was only performed once.
In the period of Caliph AoUthman Ibn AoAffan, when the crowd around the mosque was increasing, the business transaction activity in the market was also increasing, so that this evidence had made the Caliph AoUthman 86Muzakarah MPU Aceh.
AuIni Hasil Muzakarah Ulamak di MPU Aceh,Ay MPU Aceh:
Https://mpu.
id/index.
php/news/read/2015/10/27/30/ini-hasilmuzakarah-ulamak-di-mpu-aceh.
Accessed on 25 Ogos 2018.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110 The Understanding of Wasl Al-Fiqh Bi Al-Hadith Ibn AoAffan command muAoadhdhin to perform adhan for twice.
The first call was meant to inform that the time of Friday prayers was coming This first call could make people prepare themselves to come to the mosque to perform Friday prayers.
Meanwhile, the second call was performed in the implementation of Friday prayers.
It was also a call that sounded after the preacher ascended the pulpit to preach.
These phenomena were narrated in the hadith by Imam al-Bukhari as A I E I OO OCOE I EI OOI EIA:AI ENO CEA
AEI OEN IO OE uEII OOI EI EO IEI OA N EIOA
AAEO NEE EON OEI OO E OI O NEE INI AEI EI OAA
AEA II OEO I II OOI EI EI EE AI NA
AEO EO A EI EO EEA
AuI listen to al-SaAoib Ibn Yazid saying that: the call .
on Friday in the period of Rasulullah PBUH.
Abu Bakar and AoUmar Ibn al-Khattab was performed when the prayer leader has come up the pulpit.
Then, when people are more crowded.
AoUthman Ibn AoAffan commanded the caller .
uAoadhdhi.
to perform the third call .
Since that time, the first call .
was performed on the top of a building in the region of ZawraAo.
This tradition has developed and progressed up to the upcoming periodsAy.
The tradition of increasing the number of calls .
has become a Sunnah AoUthmaniyyah for Muslims.
Up to the present time, this tradition occurs based on the understanding of Caliph AoUthman Ibn AoAffan when considering the demands and benefits of the ummah at that time.
According to the Caliph AoUthman Ibn AoAffan, the addition of such religious deed is impossible to happen.
He has a belief that the quantity of adhan performed by Rasulullah PBUH does not mean to 87Hadith by al-Bukhari, al-JamiAo al-Sahih.
Kitab al-JumuAoah.
Bab al-TaAodhin Aoinda al- Khutbah, no.
Hadith 916.
Abu Dawud, al-Sunan.
Kitab al-Salah.
Bab al-NidaAo Yawm al-JumuAoah.
No.
Hadith 1087.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah not be added when there is a demand to add as it has occurred in the market of Medina.
Ibn Hajar al-AoAsqalani in the deal with this hadith said: From the outward appearance of the hadith, it can be seen that at that time, this tradition was followed by Muslims throughout the state based on their obedience to the Caliph.
Ibn al-Hajar considered every practice that was not done in the time of Rasulullah as heresy, but among the acts of heresy, there were good things that were not a prohibition in religion, while there were also those who were opposites.
Based on the history, the Caliph AoUthman Ibn AoAffan had done it by means to inform people that the Friday prayerAos time would set.
In this case, he exemplified a notification of the implementation of Friday prayers with the call .
and regulated for other prayers too.
This commitment still maintained its special feature.
that was by performing the call when the preacher had been on the pulpit.
In that case, it is an attempt to understand the meaning of the original law.
not to repeal it.
On the other hand.
Imam al-ShafiAoi in his book Aual-UmmAy mentioned that in the period of Rasulullah PBUH.
Abu Bakar, and AoUmar Ibn al-Khattab performed the call for once in the Friday However, when the population of Medina had increased in the period of the Caliph AoUthman Ibn AoAffan, he added another call and eventually continued to be performed twice.
In this context.
Imam al-ShafiAoi also quotes the opinion of AoAtaAo which states that the first caliph who performed the call for twice was not AoUthman, but it happened in MuAoawiyyah when he became a caliph.
Imam al-ShafiAoi strengthens that whoever has done it before.
I still prefer it as it was in the period of Rasulullah PBUH.
However, whoever performs the call twice will not cancel the prayer, because the call is not part of the but it is a call to perform prayer.
Even people who perform 88AoUmar AoAbd Allah Kamil.
Al-Insaf fima Uthira Hawlahu al-Khilaf.
II (Cairo: Al-Wabil al-Sayyib li al-TawziAo wa al-Nashar, 2.
89Kamil, al-Insaf,.
Lihat Zakariyya Al-Nawawi.
Minhaj al-Talibin wa AoUmdat alMuftin.
I (Jedah: Dar al-Minhaj, 2.
Lihat juga Ahmad Ibn AoAli Ibn Hajar AlAoAsqalani.
Fath al-Bari bi Sharh Sahih al-Bukhari, (Jedah: Al-Maktabah al-Salafiyyah, 2:394.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110 The Understanding of Wasl Al-Fiqh Bi Al-Hadith prayers by not performing the call are also considered legitimate and do not need to repeat their prayers.
It is slightly different from the opinion of Imam al-ShafiAoi, that for al-ShafiAoiyyah like Zayn al-Din Ibn AoAbd al-AoAziz al-Malibari .
H) in his book Fath al-MuAoin mentions that performing the call for twice when performing Friday prayers is sunnah.
The first call is done before the preacher ascends to the pulpit, and the second is done after the preacher ascends to the pulpit.
This tradition was practiced during the period of Caliph AoUthman .
hen the number of Muslims had For him, it was considered a matter of sunnah when the situation demanded such things as the presence of pilgrims to the mosque that was very dependent on the first call .
As when the matter was considered unnecessary, to follow the sunnah by Rasulullah PBUH is better .
erforming the call for onc.
Holding a Stick during the Sermon Holding a stick during the preacher is preaching is one of the change missions demanded by a group of scholars and Dayah students who perform a protest on Friday, because it is for them to enliven the sunnah of the Prophet PBUH following the practice of the school of al-Shafi 'i.
See the clarity of the scholars' opinions can be seen in the upcoming discussion.
According to the opinion of Imam al-ShafiAoi is an obligatory preacher stand while delivering a sermon, and it is best to hold a stick, bow, or another similar object.
92 He also mentioned that Aoanzah .
mall stic.
is one of the things that can be held when the preacher delivered a sermon.
As proof that it was made as to the basis by Imam al-ShafiAoi as relevant to a hadith narrated by 'Ata' that Rasulullah PBUH while standing to deliver his sermon holding a stick as a place to concentrate.
According to the opinion of Imam al-ShafiAoi, when a person who preaches does not want to hold a stick or a bow and 90Muhammad Ibn Idris Al-ShafiAoi.
Al-Umm (Mansurah: Dar al-WafaAo, 2.
1:224.
Mizaj Iskandar.
AuSuara Rahman dari- Baiturrahman,Ay in Hukum Islam Kontemporer:
Praktek Masyarakat Malaysia dan Indonesia, ed.
oleh Ridwan Nurdin dan Azmil Umur (Banda Aceh: Bandar Publishing, 2.
, 16Ae17.
91Zayn al-Din Ibn AoAbd al-AoAziz Al-Malibari.
Fath al-MuAoin Sharh Qurrat al-AoAyn (Beirut: Dar al-Fikr, n.
1:232.
92 Al-ShafiAoi, al-Umm, 1: 272.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah arrow, it is best for the preacher not to move his body and hands.
either by placing the right hand on top of the left hand or letting both hands lie on their respective positions.
The provision of holding a stick or standing quietly is a matter of sunnah and has nothing to do with the validity or invalidity of Friday prayers.
Furthermore.
Imam al-Nawawi developed the sequence of sticks and bow varied into swords, sticks, and alike.
94 Not only that.
Imam al-Nawawi developed his understanding by holding the sword with his left hand, while the right hand held the edge of the pulpit.
the pulpit did not have a handle that could be held, the preacher could stand calmly and placed his right hand on the left hand or stood alone by leaving both hands in their respective positions so that the preacher could be calm and not negligent in delivering the sermon.
From the previous narrations, there was no evidence that Rasulullah PBUH used a stick and alike when preaching since the beginning of the performance of Friday prayers.
When we viewed the narrations about the history of making the pulpit at the beginning of the implementation of Friday prayers.
Rasulullah PBUH only leaned on palm trees.
Evidence narrated by Ummu Qays Bint Mihsan as narrated by Abu Dawud96 was greatly helpful in providing additional information about the stick that Rasulullah PBUH used as his focus when he preached.
This evidence was when Rasulullah PBUH got older and His body got fatter, so he always used a stick for him to use as a place to concentrate while performing prayers.
From this description, the stick used by the Prophet PBUH in preaching was the stick that served as the focus when standing.
simply holding a stick and sticked it back to the preacher's shoulder as he always applied in a number of mosques in Aceh.
93Al-ShafiAoi, al-Umm,.
2: 409.
94Zakariyya Al-Nawawi.
Rawdat al-Talibin (Beirut: al-Maktabah al-Islamiyyah, n.
2:32.
95Al-Nawawi.
Rawdah,.
2:32.
Lihat juga Zakariyya Al-Nawawi, al-MajmuAo Sharh alMuhadhdhab (Jedah: Maktabat al-Irsyad, n.
4:399.
96Abu Dawud, al-Sunan.
Kitab al-Salah.
Bab al-Rajul yaAotamidu fi al-Salah Aoala AoAsa.
Hadith 948.
97Mizaj.
AuSuara Rahman,Ay 14.
98Mizaj.
AuSuara Rahman,Ay 15.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 87-110 The Understanding of Wasl Al-Fiqh Bi Al-Hadith Based on previous narration and opinion, in the various schools of jurisprudence, the matter of holding a stick in preaching the law of sunnah and does not correlate with the validity or invalidity of the sermon.
When the preacher did not feel comfortable delivering the sermon by focusing on the stick.
Imam al-ShafiAoi suggested that the preacher could calm the movements of his body and hands either by placing his right hand on his left hand or by letting both hands lie flat on their respective positions.
We can identify the reason why some mosques in the Middle East did not use sticks when performing Friday sermons, and this commitment is also applied in the mosque of Imam al-ShafiAoi in Egypt.
The Reading Repetition on the Pillar of Friday Sermon Repetition of sermons is always done by most people in Dayah, because some scholars in al-ShafiAoiyyah argue that Friday sermon must be delivered in Arabic.
The use of Arabic is because muwalah is one of the legal requirements of the sermon, and conveying the will of taqwa in any language other than Arabic evidently can damage the muwalah in the sermon.
However, some Dayah scholars do not like to mention it as a repetition of sermons.
They prefer to mention it as a starting sentence for the pillars of the In the school of al-ShafiAoi, the book Aual-UmmAy by Imam alShafiAoi mentioned that the pillars and conditions of the Friday sermon are not explicitly stated and written in sequence.
It was mentioned that the obligatory sermon was delivered in Arabic.
101 In this case.
Imam al-Muzani.
a disciple of Imam al-ShafiAoi in the book AuMukhtasarAy has started a discussion about the pillars of the sermon, namely .
the first sermon consisted of: tahmid, salawat, wasiyyah .
to be pious and obedient to Allah the Almighty, and read the verses of the Qur'an.
the pillars of the second sermon consisted of:hamdalah, salawat, wasiyyah to be pious and obedient to Allah the Almighty, and to pray.
On the other hand, the conditions of the sermon have not 99Mizaj.
AuSuara Rahman,Ay 15.
100SLM .
ne of alumnus of Dayah in Samalanga, a leader on one of Dayahs in the region of Pidi.
, in an interview on 10 Ogos 2018.
101Mizaj.
AuSuara Rahman,Ay 19.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah been clarified in detail in the book AuMukhtasarAy as well as the obligation to deliver a sermon in Arabic.
The books written by the scholars of al-ShafiAoiyyah, such as Imam al-Ghazali .
505 H), have started to think that the pillars of the sermon consist of five pillars.
Three of them must be read in each sermon, namely:hamdalah, salawat, and the will of piety.
Two of these conditions must be read in a good and proper sentence.
The fourth is reciting prayers to the Muslims by at least articulating the word Rahimakum Allah.
The fifth is to recite the verses of the QurAoan with at least one verse and can be read in one of the two sermons.
103 Yet.
Imam al-Ghazali mentions that the author of the book al-Talkhis states that there are only three pillars of the sermon.
Prayer and reading the verses of the Qur'an are not included in the pillars.
104 Meanwhile, the matter regarding the conditions of the sermon of Imam al-Ghazali in the book Aual-WasitAy states that the conditions of the sermon consist of seven conditions, namely .
the sermon begins in the noon, .
delivered before performing Friday prayers, .
delivered in a standing position, .
sitting between two sermons, .
purified from hadath and excrement .
and keeping muwalah .
, .
free from any excrement .
, and .
preaching in a loud voice, so that the audience .
ongregation member.
can hear.
105 In this book, alGhazali does not mention the delivery of the sermon in Arabic as a condition that should be fulfilled.
In the period of Imam al-Nawawi .
676 H), he made the conditions of the sermon with some elements, namely by .
using Arabic to deliver, .
delivering the first-three pillars in sequence .
, .
performing after sunset, .
preaching in a standing position .
n an emergenc.
, .
sitting between two sermons, and .
delivering in a loud voice.
107 In this book.
Imam al-Nawawi suggested using Arabic, but he did not condition Aupurified from hadath and 102IsmaAoil Ibn Yahya Ibn IsmaAoil Al-Muzani.
Mukhtasar al-Muzani fi FuruAo al-ShafiAoiyyah (Beirut: Dar al-MaAorifah, n.
1:27.
103Abu Hamid Al-Ghazali, al-Wajiz fi Fiqh al-Imam al-ShafiAoi.
I (Beirut: Dar al-Arqam Ibn Abi al-Arqam, 1.
1:191.
104Abu Hamid Al-Ghazali, al-Wasit fi al-Madhdhab.
I (Cairo: Dar al-Salam, 1.
2:279.
105Al-Ghazali, al-Wasit,.
2:280.
106Mizaj.
AuSuara Rahman,Ay 20-21.
107Al-Nawawi.
Minhaj,.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
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Ay as mentioned by Imam al-Ghazali.
In some books of al-Shafi'iyyah scholars, the condition of this sermon seems to be further supplemented with some other conditions.
According to Wahbah Zuhayli, the condition of the sermon among al-ShafiAoiyyah scholars has fifteen conditions, and using Arabic for delivering a speech is one of the conditions in it.
The knowledge of a preacher is also classified as one of the fifteen conditions.
Imam al-Nawawi states there are two opinions about whether the use of Arabic in the sermon is viewed as a condition or not.
First, the use of Arabic in the sermon is required, and it is under the valid opinion of most scholars.
The reason is that it is beyond worship so that it must be done in Arabic, like reading tashahhud and Takbirat alIhram in prayer.
This opinion is also following the saying of Rasulullah PBUH: "Pray as you see me praying", and Rasulullah PBUH always preaches in Arabic.
109 Second, the delivery of the sermon by using Arabic is merely a sunnah, because the purpose of the sermon is to convey advice, and it cannot be articulated in any language, except in a language understood by the congregation.
Meanwhile, the books of jurisprudence .
written in the Malay language like Sirat al-Mustaqim composed by Nur al-Din alRaniri states that the Friday sermon is compulsory to use the Arabic This commitment .
is also relevant to a book Sabil alMuhtadin composed by Muhammad Arshad al-Banjari and a book MatlaAo al-Badrayn wa MajmaAo al-Bahrayn composed by Muhammad Ibn IsmaAoil Dawud al-Fatani.
111 It is different with the previous opinion that there is a classical book written in the form of Malay language composed by the AcehAos scholar in the nineteenth century AoAbbas Ibn Muhammad Kuta Karang .
ell known as Tadhkirat al-Rakidin Aoan alJihad li Ahl Aci.
, states that the Friday sermon is compulsory to use an understandable language by the audiences that present in the prayer.
In the classical book, he says that:
AuAmma baAod, that reading the Friday sermon in an Aoajam state like Aceh is using the Aceh language.
not other languages.
108Mizaj.
AuSuara Rahman,Ay 21.
109Al-Nawawi, al-MajmuAo,.
4:391.
110Mizaj.
AuSuara Rahman,Ay 22.
111Mizaj.
AuSuara Rahman,Ay 23.
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
, 2021: 96-120 Lazuardi Muhammad Latif & Faisal Bin Ahmad Shah Aceh people read for the Friday sermon by using the Arabic language, the sermon is not eligible based on the principle of qawl muAotamad, because the sermon means mawAoizah .
he teaching of advisor.
, so that the sermon will not be meaningful for those who do not know the meaning of Hashiyah Fath al-Wahhab says that the Friday sermon is no longer eligible and valid when it uses a language that does not belong to the area.
On the other hand, al-Qadi Husayn argues that it is still eligible and valid to use the Arabic language in the sermon of Aoajam people who do not know the meaning of the sermon.
In the 1305 migration, people hold the first qawl, because reading the Friday sermon toward people in Aceh by using the Aceh language can impress mawAoizah.
Besides, in that year, stupidity has dominated in Aceh as a cause of infidel war.
Ay112 The argumentation found in the manuscript of AoAbbas Ibn Muhammad Kuta Karang can be used as evidence that the renowned former AcehAos clerics must also be equal in understanding Islamic However, for some people in Dayah, the dispute over jurisprudence is no longer just a matter of differences of understanding, but it is more to the level of confidence.
Therefore, it is not strange when a person who recites qunut does not want to follow the person who does not recite qunut, because factually, it will be hostile to him even if it is only a matter of sunnah.
Conclusion The theoretical framework of Wasl al-Fiqh bi al-Hadith compiled by some scholars as a guide in understanding hadith aims to avoid differences among a number of studies on jurisprudence and hadith.
However.
Dayah Traditional of Aceh is found to be unsuccessful in understanding this concept correctly because, in its application, they just make al-ShafiAoi school opinion as to the main source.
This is clear, among others, at the issue of Friday prayers implementation that the Dayah preached to the public.
If the Dayah can follow the concept correctly, its dignity will be better kept while their services and 112Mizaj.
AuSuara Rahman,Ay 23-24.
113Ajidar Matsyah .
al-Ihkam: Jurnal Hukum dan Pranata Sosial, 16 .
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In addition, they will not be judged breaking the habit, but developing traditions.
There are still many things to discuss about theme, such as how Dayah scholars integrate the study of hadith and aqidah.
Bibliography