don esan studtes
TRANSCRIPT
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-MunirAzyumardi Azra
The Morphology of Adat:fhe Celebration
of lslamic Holy Day in North Coast Java
A.G. Muhaimin
rssN 0215-0492
SII]OIAN,Ail|iliAffiVol.6, no.3,1999
EDITORIAL BOARD:M. Quraish ShihabTaufik AbdullahNur M. Fadhil LubisM.C. RicklefsMartinaan Bruinessen
lohn R. BowenM. Atho MudzharM. Kamal Hasan
EDITOR.lN-CHIEFAzyumardi Azra
EDITORS
lohanH. Meuleman
lajat BurhanuddinFuad labaliOman Fathurahman
ASSISTANT TO THE EDITORSLleni Nuroni
ENGLISH LANGUAGE ADVISORRichard G. Kraince
ARABIC LANGUAGE ADVISORNursamad
COVER DESIGNERS. 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 Departmentof Religtous Affairs of the Republic of lndonesia. It specializes in lndonesian lslamicstudies, 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 articlescontained in this journal haae been refereed by the Board of Editors.
Arief Subban
Al-Shavkh 'Ali Ma 'Ali*'s0mNahdat 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 frornthe 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 intbis 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 -popularlyknor.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 witbtbe 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 AliMaksum, togetlter zaitb tbe Pesantren leader, initiated the establisbment
131 Studia klamika, Vol. 6, No. 3, 1999
t32 Aricf Subban
of Islamic school (madrasah) utitbin the pesantren. IVith tbe madrasah, itis important to note, tbe Islamic learning in Pesantren Termas not onlyconcentrated 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 tltemodernization 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 ofmadrasah-bas directed their policies totuards the quality improvementof madrasah. In tbis context, tbe ideas of Ali Maksum migbt be importantsource to consub, in that it could provide the education rnodernizattontoday uith "an Islamic concept of education" forrnulated on the basis ofbis 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 Krapyakin Yogyakarta, Central Java. This pesantren k recognized as a pesantrenmodelfor 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 lifein 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 Islamiceducation 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.
Studia klamika, VoL 6, No. 3, 1999
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 MuktamarNU 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 memilikibubungan 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 kinyang psnting disebut adallth usabanya, bersanw-sarna dengan keluarga Pe'
133 Stud.iz Islamika, Vol. 6, No. 3, 1999
134 Arief Subban
sdntren Termas, untuk mendirikan madrasah (sistena pendid.ikan hlasika,di pesantren yang tergolong uM itu. Pada waktu hampir selurub pesantren dilingkungan NU masih rnengandalkan sistem pendidikan trad.isional, AliMaksum mengintrodusir sistem madrasab-ada kelas, kenaikan tingkat, danij 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 melicinkanjahn bagi modemisasi pend.i.dikan kkm di Indonesia sebinga kualitnnyadapat sederajat dengan pendd.d.ikanformal sejenis, lebih dari xu juga dapat
dijadiknn sebagai "tolok, ukur" konsepsi pendi^dikan kkm yang dirumuskanoleh 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 bakjamur di musim hujan. Beberapa di anaranya bahkan disebutsebut sebagai
sekolah wngguLan. Dalam konteks inilah membaca gagasan-gagasan AliMakswm 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, menjadimodel 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 memilikipengetabuanulnuffL 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 itutergolong sangat maju. Pada ruaktu itu, sebagaimana dicaut para peneliti,
kebanyakan pesantren masih engan rnenerapkan sistem mad.rasab, apakgimemasukkan ilmu pengaahuan umwm dakm kurikulumnya. Dapat dite-
gaskan bahraa kebijakan Ali Mahsum ini merupakan sakb indikator progre-
sifitas pemikirannya,
Studia klamika, VoL 5, No. 3, 1999
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p9ra.*o sl' i*riiJl
idAtl dl#iltl ei ol&ll eid.jptk
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1.36 AriefSubban
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Studia Iskmika, VoL 6, No. 3, 1999
Al'Sbaykb 'Ali Ma'sin 137
ol!-,\ ,tf ,e!t+y .gL.lJl '*z-s; 4 (-ff "lt
6'-1, Q-J- d' -rt;:!ty.U uLe u*t rK ,j. + u-t;o t-f 61 4-^4lq
'i*;,.,tr, t*Irg \1\ o ,.rsl- \o eJU - o)&c A4e .,f+ U-<^ - rtbJ-,
^ib, O- oir-"J, +L4l * C"' ;t;'? \r. t'J (Lasem) f'-) a+-u.
(-tr CJt L.,oy olyi & I : (;b-' j\ oyt-* ali,it-*r. (Rembang) e!t"-rGl .--*-"-i Jdltl ;-, (Nuriyah) a'-s-f S 1\ 1VY-\AV' (K.H.Maksum)
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Studin khmika, VoL 6, No 3, 1999
118 AricfSubhan
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Studia hlamiha, VoL 6, No. 3, 1999
Al.Sbayhh 'Ali Ma'sim 139
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Studia Islamiha, VoL 6, No. 3, 1999
140 Arizf Subban
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Studw khmiha, Vol. 6, No. 3, 1999
Al-Sbaykb'Ali Ma'ilm
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Studia klamiba, Vol. 6, No. 3, 1999
142 AricfSubban
J*)\ C;S (4titJ ujG urcy (Kedu) )rS "a-;Lb Jyi-L, fqiJl .Jl F-, ,)
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q+-u. Soleh Darat)
JI q-r;\AAA A;* LIJ.(Magelang) 6,y*t-. Jt-^oi;.: (Warucongol)
pUi e"=- ^{- a ,re fY* }n1 in-\ytJ\ z,)-a\_2a1 *, ^^"-i gl:! "K.
a*l,r $-Ie;dl .-t^ J'f c,.L-:ll f 11 ,o\r;)\ f * ,) ri.slj a;- y \ Jtj^
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Studia klamiba, VoL. 6, No. 3, 1999
Al-Shayhb'Ali Ma'sim t4l
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(Universitas Islam IndonesiaAJll) :, '+;"r.;)l q')'-)l a--UJ't, Kalijaga)
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Studia khmika, Vol. 6, No. 3, 1999
Al'SbaYhb'AliMa'sim "t4s
z-eV1 ,+*b j)np-J,-Jl ..,")\-)\ C.:+l )\iiJ J.gJl J*')t .-,Il;r'a6
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Al-Sbaykb'AliMa'sim 747
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Al-Sbaykb 'Ali Ma'sim 151
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Studia Islamibd, Vol. 6, No. 3, 1999
Al-Sbaykh 'Ali Ma'sim
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*K.H. Ali Maksum (1915-1989) Sosok yang c/:a:--ltlUale c-Jr .r,c;{l lir t"-ar .\
(t* it l .jr, 0 (" fr+:Jl J,t> (\ 1At- \ 1\ o) fJs ,b e+r") Mengantarkan Perubahan"
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!C\ 114 lMizan & Yayisan Saefuddin Zuhri :Et.l! s1e L-1Jt z;a' 62- f o tp : apl
"K.H. Ali Maksum ,(Humady Abdussam'i) e.Jt .r-*.5rt-r1 (Badrun Alaina) UJT .r;r.r,e
;t-) Biogrart. 5 Rais Am NU ; 1""t IJt '4.h4 'r1 O-- ,P -Jt"; Tokoh Modemis NU"
P.T. Ichtiar Baru :urft- ,Ensiklopedi Islarn Q"(ta ,*" tufvt, L(tL-lJ a*u 'L-j) i---,
,S7i .,i*31\ \V-\ \ t, ua,\ l4(f\ 11! cvan Hoeve
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\ A ,r" ,\lb,LP3ES :ufl- ,gpr ;t'-;t i-lr, .+1y't -L6t4lt |LL) Pandangdn Hidup Kyai
Studia klamika, Vol. 6, No. 3, 1999
156 Atief Subban
Y t -e ',?LJ 6-)t tJqJJ ju iru j' : ;
YY o,itLJ c>)/," 'o"ijl Jr'E ( \ 1A 1- \ 1 \ o) l)a u- c"tj'"
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fi+rrr ;iJl ,studia Islamika uj"Kyai and Japanese Military" ,(Kobayashi Yasuko)
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,r)\ tlalam Jamm'iyyah NIJ dan Pengembangan Pondok Pesantren Al-Munawir Krapyak
Studia Islamiha, Vol. 6, No. 3, 1999
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Al-Sbaykb'Ali Ma'sfrm
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.1\ 111 .Crramedia :U/t- ,(QS-t'!t f t 1oo a;J iltJ e|t ;;!\ Umum 1955 di Indonesia
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as the Sole Basis forAll Political Parties and forAll Mass Organisations: An Account
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