ln DON ESAN rcunnal FoR rslamrc studtes Volume 6, Number 3,1999

lN

DON

ESAN

rcunNAL FoR rsLAMrc sTUDTES Volume 6, Number 3,1999

New Trends of lslamic Resurgence in Contemporary Malaysia: Sufi-Revivalism,

Messianism, and Economic Activism

Ahmad Fauzi Abdul Hamid

The Transmission of al-Manafs Reformism to the Malay-lndonesian World: The Cases ol al-lmam and al-Munir

Azyumardi Azra

The Morphology of Adat:fhe Celebration of lslamic Holy Day in North Coast Java

A.G. Muhaimin

SII]OIAN,Ail|iliA

ffi

Vol.6, no.3,1999 EDITORIAL BOARD: M. Quraish Shihab Taufik Abdullah Nur M. Fadhil Lubis M.C. Ricklefs Martinaan Bruinessen lohn R. Bowen M. Atho Mudzhar M. Kamal Hasan EDITOR.lN-CHIEF Azyumardi Azra EDITORS lohanH. Meuleman lajat Burhanuddin Fuad _labali Oman Fathurahman

ASSISTANT TO THE EDITORS

Lleni Nuroni

ENGLISH LANGUAGE ADVISOR

Richard G. Kraince

ARABIC LANGUAGE ADVISOR

Nursamad

COVER DESIGNER

S. Prinka

STUDIA ISLAMIKA (ISSN 0215-0492) is a journal published quarterly by the

Center _for the Study of lslam and Society (PPIM), IAIN Syarif Hidayatullah, Jakarta (S?I DEPPEN No. 129/SWDITIEN/PPG/STT/1976) and sponsored by the Department

of Religtous Affairs of the Republic of lndonesia. It specializes in lndonesian lslamic studies, and is intended to communicate original researches and current issues on the

subject. This journal warmly welcomes contributions _t'rom scholars of related disciplines.

All articles published do not necessarily represent the aiaos of the journal, or other

institutions to uthich it is affiliated. They are solely the aiews of the authors. The articles contained in this journal haae been refereed by the Board of Editors.

Arief

Subban

Al-Shavkh

'Ali

Ma

's0m

'Ali*

Nahdat al-'Ulama'

Zi

al-ItijAh al

Hadith

Abstract:

K.H.

Ali

Maksum is recognized as one of tbe most leading

'ulamA's (Muslim ScboLars) of Nahdlatul Ulama Q,{U), the biggest

tradi-tional Muslim organization in Indonesia. This can be seen not only _frorn the _fact the he becanre rais 'Am (the highest post

in

the structure of NU)

from

198 1 to 1984, but also _{frorn an irnportant political} role be played in

tbis organization.

It

was

Ali

Maksum wbo supported the NU to take tbe

principle (khittah/ of 1925 in 1984 by rahrcb NU come back to be a

social-religious organization after baaing had inaolued in tbe political practice.

Likeuise

it

r.uas also

Ali

Maksum rulto "protected" Abdurrahman Wahid

-tbe

executive head of

NU-from

strong criticism of the'ulami's as

ad-rtocated by K.H. As'ad Syamsul

Arifin.

Abdurrahman Wahid @as con'

tended

_from

his rnisconduct, especi.ally

_from

traditional Islamic 'ureza-point, so that be ruas elected again in 1989 as tbe executi'ue bead of the NU. Born in Lasem, Central Java, in Marclt 15 1915,

Ali

Maksum comes

fr o m th e' ulami' -family. K. H. M ak s um ( 1 I 7 0 - ₁ 9 7 2), b is _fat b er, 7e as _P op

u-larly knoran as a leading

'ulami' in

tbe NU. K.H. Maksum _-popularly

knor.un as Mbah Maksum-had a close relationship zaith bis

conternpo-rary'ulalnni's associated to the NU, sucb as K.H. Hasyim Asy'ari, K.H.

W'ahab Hasbullah, and K.H Bisri Sansuri. Together with these'ulamA's,

K.H. Maksurn actively encouraged the establisbment of tbe NU branches

in

many regions

in

Indonesia. Thus

it

can be understood,

_from

his

_fa'

tlter's activities, tbat AIi Maksum had strong ernotional relationsbip witb tbe NU.

Ali

Maksurn's support

_for

the performance of

khittah

1926 and tbe leadership of _{Abdurabman 'il'abid} obaiously indicates tbat he uas of the modern thinking on Islam, Compared to his contemporary'ulami's of the

NU,AliMaksunT can be sai.d as one of the'tlami's haaingprogressive r.tiezps.

This eaen can be discerned long before his appointment as rais'im, ,olten he had

still

studied

in

Pesantren Termas, East _Java.

h

is said tbat

Ali

Maksum, togetlter zaitb tbe Pesantren leader, initiated the establisbment

t32 Aricf Subban

of Islamic school (madrasah) utitbin the pesantren. IVith tbe madrasah,

it

is important to note, tbe Islamic learning in Pesantren Termas not only

concentrated on tbe IsLamic knowledge

_-as

this pesantren had

tradition-ally done-but also included tbe general subjects. Besides, the madrasah system also introduced neu modern element of education, such as

gradu-ation and certificate. Thus

Ali

Maksum rnade a great contribution to tlte

modernization of the educational systern witbin tbe NU.

It

is of great signifi.cance tberefore to inaestigate the ideas of

Ali

Mak-sutrT on Islarnic education. As an Indonesian of klamic heritage, his ideas on education ltape bas laid dorun an important basis

_for

the

moderniza-tion

of klamic education

in

Indonesia. This importance becomes even

sound consider tbefact that the Mintstry of Religious

Afairs

of the Repub-lic of Indonesia

_-an

_ffictal

institution responsible

_for

the education

of

madrasah-bas directed their policies totuards the quality improvement of madrasah. In tbis context, tbe ideas of

Ali

Maksum migbt be important source to consub,

in

that

it

could provide the education rnodernizatton

today

uith

"an Islamic concept of education" _{forrnulated on} the basis

of

bis experiences

in

the establisbment of madrasah

in

tbe pesantren

lnen-tioned above.

Moreover, tbe signifi.cance of

Ali

Maksum's ideas on education are also supported by bts successful experience in leading Pesantren Krapyak

in _{Yogyakarta, Central Java.} This pesantren k recognized as a pesantren modelfor tbe development of all pesantreru in tbe wbole areas of

Yogya-karta.

Ali

Maksum

in

this Pesantren Krapyak included tbe classical

Is-lamic texts (kitab

kuning

or yellou book) _-besides subjects designated formally by tbe Ministry of Religious

Affairs-in

tbe curriculum of tbe

pesantren. Thus the studenx of the pesantren (santrr) study not only

Islam-ic knozaledge provided

in

kitab

kuning

but also tbe subjects ofien de-fi.ned as "seculd.r knoutledge"-sucb as matbematics, plrysics, biolog,, En-glish, and cbemistry. These "secular knoruledge" are needed

_for

tbeir life

in an increasingly modernized Indonesia

in

tbe _future.

Thus it can be said that examining educational ideas of

Ali

Maksunt. is

not only important

_-in

tbe sense tbat it constitutes one aspect of Indone' sian Islamic thought-but also releaant

_for

the development of Islamic

education in the _future,

Ali

Maksum's ideas are in _fact in line rttith nera

trend of educational tbeories

in

Indonesia utbicb tend to empbasize tbe

irnportance of comrnunity participation in the delivery of education. This

tlteory, popularly knoun as "cornrnunity'based education", is basically deeply-rooted

in

tbe pesantren tradition of learning

in

ruhich

Ali

Mak'

sum played a major important role.

Arief

Subhan

Al-Shaykh

'Ali

Ma'stm

'Ali-Nahdat

al-'Ulami'

Zi

al-hijlh

al

Hadith

Abstraksi: Di anura sekian banyak byai di lingkungan Nahdlatul Uhma

NU) KH.

Ali

Maksum mmduduki tempat istimewa. Bukan banya karena

pernab mendud.uki jabatan Rais Arn-jabaan paling bergengsi di lingkung' an kyai NU-teapi lebih karena peran yang dimainkan dalarn organuasi

Muslim tradisional itu, Ali Maksum tidak banya aktif mendorong

pekksana-an Khittah NU, teapi juga berperan sebagai "pelindung spiritwal Gus Dwr"

(panggikn KH. Abdurrahman W'abid,) mmghadapi

kritik

keras para kyat" drpelopori KH. As'ad Syamsul Anfi.n-berkaitan dengan pandangan dan

pe-nlaku Gus Dur dahm memimpin PBNU. Berkat "ptrlindungan" itulah,

Gus Dur terpilih kembali sebagai Ketua (Jmum _{PBNU dalam Muktamar}

NU di Krapyak, Yogtakartapada 1989.

Ali Maksum, tokoh kekhiran Lasem,lazaa Tengah, pad"a 15 Maret 1915, berasal dari _{keluarga Stai-pesanten.} Orang tua

Ali,

KH. Maksum (1870-1972) dan Nurryah, bukan hanya keluarga sanni, tetapi juga dikmal sebagai sahb seorang ulama terkemuka di lingkungan Nahdktul Ulama _NU)' KH.

Maksum-yang popul.er dengan

pangikn

Mbah Maksum-memang memiliki

bubungan dekat dengan para kyai pentingpada ?rasany6l, antara lain KH,

Hasyim Asy'an, KH. IYabab Cbasbull"4h, KHlvl. Bisi Sansuri. Bersanza'sama dengan mereka, KH. Maksum gencar mempelopori berdirinya

cabang'ca-bangNu di daerah. Tak heran jika

Ali

Maksum memiliki ikaun kuat de' ngan NU.

Ali Maksum yang aktif mmdorongpekksanaan kbittah dan akomodatif

rcrhadap pandangan dan penkku Gus Dur mengindikasik'an pandangan

keagamaan yangmoderat-jika tak dapat dikaakan modern' Dibandingkan

tokoh-tokoh sekaliber di lingkungan N(J, KH.

Ali

Mahsurn tergolong pro'

gresrf.

Hal ini

sudah arnpak jaub sebelum menduduki jabatan Rais Am, yaitu ketika masib behjar di Pesantrm Term'as, _Jaua Timwr.

Anura

kin

yang psnting disebut adallth usabanya, bersanw-sarna dengan keluarga Pe'

134 Arief Subban

sdntren Termas, untuk mendirikan madrasah (sistena pendid.ikan hlasika,

di pesantren yang tergolong uM itu. Pada waktu hampir selurub pesantren di lingkungan

NU

masih rnengandalkan sistem pendidikan trad.isional,

Ali

Maksum mengintrodusir sistem madrasab-ada kelas, kenaikan tingkat, dan ij azah _{formal- di} p e s antren.

Adakh menaik menelusuri gagasan-gagasan

Ali

Maksunt. tentang pen-di"dikan kkm-baik yang berkaian dcngan duniz pesantren maupun mad-rasah. Gagasan-gagasan itu merupakan khazanab berbarga bagi duna

pm-did.iknn

kkrn

di Indonesia. Ia ti"dak banya akan membantu melicinkan

jahn

bagi modemisasi pend.i.dikan

kkm

di Indonesia sebinga kualitnnya

dapat sederajat dengan pendd.d.ikanformal sejenis, lebih dari xu juga dapat

dijadiknn sebagai "tolok, ukur" konsepsi pendi^dikan

kkm

yang dirumuskan oleh tokob yangdibesarkan dan bergelut sEanjangbayat di duniapesantren.

Apalagi bekkangan ini model pendidikan berasramaftoarding

schoof-model yang tekb diterapkan di pesantren sekma bertabun-uhun menjad.i model alternatif pendi"dikan di masa depan. Sekolah berasrama muncul bak

jamur di musim hujan. Beberapa di anaranya bahkan disebutsebut sebagai sekolah wngguLan. Dalam konteks inilah membaca gagasan-gagasan

Ali

Makswm tenang pendi^dikan klam bukan hanya penting-karena nTeruPa-kan bagizn

dai

khazanah pernikiran tokob Muslim-tetapi juga rele,uan un-twk pengembangan pendid.ikan

kkm

di masa dtpon.

Eksperimen

Ali

Maksum di Pesantren Krapyah, Yogtakarta, menjadi

model pengembangan pesantren-pesantren di zuilayab Yogakarta, Ia me-masukkan pengajian _{kitab kuning ft.iub-kitab} klasik kkrn) dakm kuriku-Ium mad.rasab Kra.pyak sambil tetap rnengakornodasi kurikulum DEog.

Dengan demikian, aktivitas bekjar di pesantren yang difukuskan pada peng-ajaran kiab kuning tidak tergangu oleb kehad.iran madrasah-hserta kuriku-lum Depagnya-yang nTerupakan tuntutan zd?nan. Alumni pesantrm Krap-yak, tidak. banya menguasai kiub kuning tetapi juga memilikipengetabuan

ulnuffL dan ijazah dari Depag mereka dengan leluasa dnpat memasuki

per-guruzn

tingi

manapun yang dikebandaki, babkan memasuki dunia. birokra-si.

Dilibat dari perspekti.f sekarang model yang dikembangkan

Ali

Mak-surn terkesan basa saja; tidak ada yang baru. Akan tetapi, dilihat dari kon-teks uaktu penera.pannya yang teryadi pada dekane 60-an, model sEerti itu

tergolong sangat maju. Pada ruaktu itu, sebagaimana dicaut para peneliti,

kebanyakan pesantren masih engan rnenerapkan sistem mad.rasab, apakgi

memasukkan ilmu pengaahuan umwm dakm kurikulumnya. Dapat dite-gaskan bahraa kebijakan Ali Mahsum ini merupakan sakb indikator progre-sifitas pemikirannya,

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