By Dr. Abdul Wadud Nafis, LC., MEI
In the historical development of Islam, Ahlus Sunnah wal Jamaah (Aswaja) has become one of the religious perspectives embraced by the majority of Muslims. More than just a theological school, Aswaja has evolved into a manhajul fikri wal harokah—methodology of thought and movement—that offers a moderate and balanced approach in various aspects of life, both in thought and action.
A deep understanding of Aswaja as manhajul fikri wal harokah is essential for recognizing how Aswaja plays a role not only in the fields of knowledge and theology but also in shaping lifestyles, social policies, and movements aimed at the common good. Aswaja builds a strong foundation based on principles of moderation, tolerance, justice, and balance, all of which are crucial in forming a mindset and actions relevant to the needs of the times.
Why is this relevant? In the modern world, filled with various challenges such as radicalism, globalization, and rapid social changes, Aswaja’s moderate and flexible approach helps protect Muslims from falling into extremism. Aswaja also aids in bridging the tensions between modern progress and religious values, providing guidance for Muslims to navigate their worldly and spiritual lives in a balanced manner.
Through an in-depth discussion of Aswaja as manhajul fikri wal harokah, we will reveal how Aswaja’s thinking encourages Muslims to think critically while remaining within a moderate framework. On the other hand, as a movement, Aswaja offers solutions to the social, political, and economic challenges faced by the community through an approach oriented toward the common good, tolerance, and peace.
Let us further explore how Aswaja becomes a dynamic, relevant, and continuously evolving force of thought and movement from classical times to the contemporary era.
Ahlus Sunnah wal Jamaah (Aswaja) as manhajul fikri wal harokah holds deep and comprehensive meanings within the contexts of theology, thought, and socio-religious movements. Specifically, this term describes the methodologies of thought (fikri) and action (harokah) based on the teachings of Islam accepted by the majority of Muslims throughout history.
- Aswaja as Manhajul Fikri (Methodology of Thought)
As manhajul fikri, Aswaja offers a moderate and balanced approach to understanding Islamic teachings. This methodology refers to a way of thinking that is derived from the Quran, the Sunnah of the Prophet Muhammad, and the interpretations of reputable scholars from the Salaf (early generations). Several aspects characterize this Aswaja thought approach:
a. Tawasuth (Moderation)
Aswaja adopts a middle path in religious thought. This moderation is reflected in the rejection of extreme approaches, whether overly liberal in interpreting religious texts or excessively textualist or literal. Aswaja practitioners value the scholarly traditions developed by earlier scholars, while also remaining open to ijtihad (independent reasoning) and adjustments to contemporary developments.
b. Tasamuh (Tolerance)
Tolerance is a significant component of Aswaja’s methodology of thought. It is reflected in the acceptance of differing views among scholars, schools of thought, and Muslims in general. Aswaja practitioners are not rigid in assessing divergent opinions, as long as they fall within the parameters accepted by the majority of scholars. They reject takfir (declaring others as infidels) or excessive judgment against other groups with differing views on issues of furu’ (branches of religion).
c. Tawazun (Balance)
Aswaja’s methodology emphasizes balance between worldly life and the hereafter, between reason and revelation, and between rational thought and textual adherence. In the Aswaja perspective, Muslims must be able to balance spiritual demands with social responsibilities. This balance is also evident in their approach to social, political, and economic issues.
d. I’tidal (Justice)
Aswaja stresses the importance of justice in every aspect of life. In the context of thought, this means providing a fair place for every view based on valid arguments and valuing the diversity of opinions within Islam. This justice also includes treatment of individuals and groups, as well as the enforcement of non-discriminatory laws.
e. Ijtihad
In Aswaja, ijtihad (the process of legal reasoning based on the Quran and Sunnah) plays a crucial role. While valuing the traditions of classical scholars, Aswaja also opens the door for new thoughts as long as they are rooted in the fundamental principles of Islam. This allows Aswaja to remain relevant to contemporary developments without losing its religious identity.
- Aswaja as Manhajul Harokah (Methodology of Movement)
In the context of movement (harokah), Aswaja plays an important role as a manhajul harokah, guiding the community in social, political, economic, and cultural activities while adhering to Islamic principles. The characteristics of this movement methodology include:
a. Maintaining the Unity of the Ummah
Aswaja emphasizes the importance of maintaining unity among Muslims and avoiding division. The Aswaja community believes that fragmentation weakens the strength of the ummah and leads to conflicts that are detrimental. Therefore, in the context of social and political movements, Aswaja always prioritizes dialogue, consultation, and compromise to achieve the common good.
b. Prioritizing the Welfare of the Ummah
The Aswaja movement is based on the principles of welfare (benefit for the community). Activities or movements carried out, whether in politics, economics, or social fields, are always oriented toward improving the welfare of the ummah. In politics, Aswaja holds the view that power or governance must be executed for the prosperity and justice of the community, not for personal or group interests.
c. Non-Radicalism
As a movement, Aswaja always shuns radicalism and violence. This is based on the belief that Islam is a religion that promotes peace, compassion, and tolerance. The Aswaja community prefers the path of dialogue and education to address issues, and rejects the use of violence to achieve goals.
d. Interfaith Tolerance
In national and state life, Aswaja always emphasizes the importance of coexisting with followers of other religions. From the Aswaja perspective, tolerance towards non-Muslims is part of Islamic teachings that must be realized in real life. This tolerance applies not only in theological matters but also in social, economic, and political aspects.
e. Active Participation in National Development
As a movement methodology, Aswaja focuses not only on spiritual matters but also actively participates in national development. The Aswaja community is involved in various sectors, from education to economics to politics, with the aim of creating a just, prosperous, and civilized society. In Indonesia, for example, Nahdlatul Ulama (NU), representing Aswaja, plays a significant role in nation-building and upholding Pancasila values as the foundation of the state.
- Aswaja in Historical and Contemporary Contexts
History shows that Aswaja has played an important role in maintaining stability and balance within Islamic society. Since classical times, Aswaja scholars such as Imam Abu Hanifah, Imam Malik, Imam Syafi’i, and Imam Ahmad bin Hanbal have provided a strong theological, legal, and social foundation to preserve the stability of Muslims. These principles have been continued by subsequent generations of scholars who maintain this moderate methodology.
In the contemporary era, Aswaja continues to serve as a bastion of moderation in the face of various challenges posed by globalization, radicalism, and secularism. Aswaja adherents in various countries, including Indonesia, strive to maintain a balance between Islamic traditions and the challenges of modernity, emphasizing the importance of education, interfaith dialogue, and involvement in social and political development.
Aswaja as manhajul fikri wal harokah offers a methodology of thinking and acting grounded in moderation, tolerance, balance, and justice. In thought, Aswaja promotes an open attitude while adhering to strong Islamic values. In movement, Aswaja focuses on the welfare of the ummah, maintaining unity, and avoiding extremism and violence. This makes Aswaja one of the important pillars in maintaining the stability of Muslims and creating a peaceful and prosperous society.
Conclusion
As manhajul fikri wal harokah, Ahlus Sunnah wal Jamaah (Aswaja) not only offers a theological framework and methodology of thought but also serves as a foundation for engaging in social, political, and religious activities. The principles of moderation, tolerance, balance, and justice that characterize Aswaja allow Muslims to think critically and dynamically without losing fundamental Islamic values.
In a modern context filled with challenges—from globalization, radicalism, to social disintegration—the Aswaja approach proves relevant in maintaining stability within the Muslim community, avoiding polarization, and prioritizing the common good. As a methodology of thought, Aswaja is capable of addressing contemporary questions without straying from the academic traditions established by previous scholars. Meanwhile, as a movement, Aswaja continues to encourage the ummah to actively participate in social and political development in peaceful and constructive ways.
The Aswaja approach, which always seeks middle ground, becomes a solution amid the diverse challenges faced by the ummah today. The sustainability of Aswaja as a force of thought and movement lies in its ability to adapt to changing times while adhering to the fundamental principles that have served as its foundation since ancient times.
Thus, Aswaja remains a primary guide for Muslims in leading a balanced, harmonious, and beneficial life for all of humanity. Through Aswaja, Islam emerges as a religion that not only regulates vertical relationships with God but also governs horizontal relationships among humans with justice, compassion, and peace. The strength of Aswaja makes it a legacy that must be preserved and developed for future generations.
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