Important historical events related to the severity of the controversy surrounding Tawheed and the Science of Kalam can be illustrated by the case of mihnah, where scholars were forced to believe in the concept of the Koranic Khalq offered by the Mu'tazilah, led by the Sang caliph al-Ma'mun. As a result of this debate, figures who opposed this opinion were put in prison.
We can see the excitement of the debate about whether humans can see God when they die for example, in the Al-Ghazali book al-Iqtishad fi al-I ' tiqad . In this book, it will be seen how the arguments and systematics built by Al-Ghazali have been very traceable and philosophical in solving the problem of Tawheed when contested with the logical arguments offered by the Mu'tazilites.
When Islam entered the archipelago, in a period of time long ago from Al-Ghazali's time, the teachings of monotheism were brought in pleasant nuances far from the heated debate and arguments that were meticulous . Walisongo used the puppet medium and other local wisdom such as pupuh to teach Tawheed to the people of the archipelago. The concept of Tawheed and the practice that took place in the archipelago made Islam a religion that entered the people's niches, because it was packaged in the form of stories favored by all levels of society. Tawheed becomes something that is pervasive and felt, not thought too seriously.
This is Tawheed in the style of the Archipelago that we know. Understanding God, Allah SWT, by feeling close to Him, by praising Him through praise before the call to prayer and also through the poetry taught by Walisanga. Even in Islamic boarding schools, when talking about Tuhid, what we have to know is the 50 attributes of Allah and the Apostles with their details, that is enough. Which is part of the way to understand and know God.
Then if indeed this Tawhid is our inheritance and character, Muslims in Indonesia, why do we often see contradictions in both internal and external people? And how should we react to it?
To answer the question above, we can learn from KH. Abdurrahman Wahid who is familiarly called Gus Dur. Through his writings, God Didn't Need to Be Defended Abdurrahman made an analogy and a story about scholars who were anxious overseas graduates and was shocked to see the expressions of Muslim anger in Friday's sermons and preachers' speeches.
This X graduate is a doctor of social sciences who is able to describe the symptoms of 'always feeling threatened', but in his analysis the root cause of this anger is derived from the most fundamental religious teachings. Finally he decided to meet his uncle in his hometown, a kiai expert in jurisprudence, who was qualified. However, the cleric's answer, “you who are not steadfast, you must know all the attitudes that you consider anger are actually manifestations of the duties of amar ma'ruf nahi munkar.”
In short Gus Dur later told that the scholar x met the tarekat teacher who teaching him submission, that Allah Almighty is the Greatest, does not require proof of his greatness, the Greatest because he exists, no matter how the perceptions of beings upon Himself, will not affect His power.
Gus Dur's analogy describes the situation community around 1970 to 1980s. If we reflect, the feeling of Gus Dur's writings 40 years ago still feels relevant at this time.
This Article Was Published On : ISLAMI.CO
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