Counter-Narrative of Shi'ism in The Hadith Text of Kitab “ Al-Faraid Al-Saniyah ” KH. Sya'roni Ahmadi Kudus

: The beginning of the emergence of Shi'ism initiated by a Jew, Abdullah bin Saba' had made considerable conflict among the companions at that time. The friction tapered when the killing of Ali bin Abi Talib and his son Husain in Karbala'. From year to year, the emergence of Shi'ism in several Middle Eastern countries led to the country's disintegration. The conflict of Imamiyah that leads to bloodshed seems to have no end at all times. Of course, this should not happen in Indonesia, which is known as a plural country. Of this problem, some scholars are called to write a book to counter Shi'aism in Indonesia. One is KH Sya'roni Ahmadi, with the text 'al-Faraid al-Saniyah.' This paper aims to explore KH. Sya'roni Ahmadi's thoughts on preventing the development of the Shi'a sect in Indonesia. This paper is categorized as qualitative research by comparing literature and interviews with the family of the book's author directly. The results showed that KH Sya'roni's role in increasing the existence of Aswaja in Indonesia needs to be appreciated. This is a form of his vocation to protect the country from disintegration and sect divisions.


Introduction
In recent years, the national and international mass media has often broadcast heartbreaking news.The news is about the fall of many victims due to the 'sectarian' conflict between Sunni and Shi'a in Iraq, Syria, Yemen, and Libya.It seemed a mandatory menu for the mass media after the Arab Spring 2011 (Al-Bukhārī et al., 2010).Although the casualties are generally only a few people, it is undoubtedly more painful than the conflict between Palestine-Israel or Afghanistan-America because their wars are against infidel enemies.Unfortunately, the current resistance in the Middle East is between fellow Muslims within the same country.
Even more heartbreaking, some rulers, such as the Shi'a Syrian President, Bashar al-Asad, whom his people demanded to step down, have slaughtered thousands of Sunnis in Syria since 2011.Not much different from Syria, Yemen, in recent years, has always been in conflict with Saudi Arabia.The trigger behind the tension is none other than the role of the al-Houtsy army, which has been formed since 1992 by Badruddin al-Houtsy (Wikipedia Team, 2016).As a Shi'a Zaidiyah army formed by Iran, Houtsy has threatened the stability of the Middle East.The force gets its weapons supply and war training from Iran directly.The suicide bombings of Sunni Shi'a mosques in Iraq have claimed thousands of lives and damaged many public facilities (Kaharuddin & Sahid, 2018).
The Shi'a conflict in several Middle Eastern countries should be a valuable lesson for Muslims in Indonesia.Indonesia is a plural country with many religions, races, languages, madzhabs, and sects.Of course, the chaos of the Middle East between Shi'ah-Sunni is a bad reflection for Muslims throughout history.Do not let this kind of conflict happen in other Muslim countries such as Indonesia because conflicts will usually impact economic stability and destroy the education of the nation's generation.
The conflict between Shi'a and Sunni initially occurred after the death of the Prophet (Ulum, 2008).It was characterized by disputes about who had the right to replace the caliph after the Prophet died.After that, the conflict colored the politics of the Middle East, especially the Shi'a claim to the right of Ali's descendants to become caliphs to replace the Prophet.Then it began to grow when Caliph Uthman was killed and culminated in the division of the caliphate between the Sunnis with the Ummayyads and the Shi'a with the Fatimids.The impact of the Islamic Revolution in Iran in 1979 caused the political map of the Middle East to change completely.The influence of Shi'a in some Muslim countries is getting stronger, so the existence of Sunnis will be threatened.This is also the case in Indonesia in the last ten years.
One of the religious conflicts between Shi'ah and Sunni in Indonesia is the conflict that occurred in Ponpes al-Hadi, a Shi'ah school.This pesantren in Pekalongan, Central Java, was attacked by intolerant people.Coupled with the conflict in Sampang Madura in 2012 (Munawaroh et al., 2014).This conflict has existed since the spread of Shi'a in Sampang by Tajul Muluk.Sampang people feel disturbed by the activities of Syi'ah proselytizing, which has different religious practices from other Muslims.

Terminology of Shi'ism
In Arabic, Shi'ah originally meant a group or fiqh (Aboe Bakar Atjeh, 1977).At the beginning of Islam, this name was used for a group that agreed with and defended Ali bin Abi Talib, the fourth caliph.Shi'a means those who belong to the group of Sayyidina Ali.Believing that only Ali had the right to be the successor after the Prophet died.Likewise, the caliphs of the descendants of Caliph Ali are called Ahli Bait, who know better the teachings of the Prophet Muhammad (Al-Kilani, 2007).Shi'ah in the era of Ali's caliphate only meant political defense and support.The Shi'ah of Ali that first emerged during the caliphate of Ali ibn Abi Talib ra could be called the loyal followers of the legitimate caliph, not the character of the creed known after Ali until now.That is because the Shi'ah of Ali consisted 4 │ of the loyal companions of Ali and the Tabi'in who did not believe that Ali ibn Abi Talib was more noble than the Prophet Muhammad.Some events after the Prophet's death aroused the Shi'ah's spirit in supporting Sayyidina Ali (M.Jafri, 1995), more so after the accusation of Yazid bin Muawiyah to Ali bin Abi Talib as the mastermind of the killing of Usman bin Affan.As a result, Ali bin Abi Talib was killed by a Khawarij named Abdullah bin Muljam in 41 AH.Followed by the killing of Hasan because he was poisoned in 49 AH, And the last was the beheading of Husain by Khawarij in 61 AH in Karbala.This whole series of events led to the significant growth of the Shi'ah.They expanded to the east, especially Persia, India, Central Asia, and North Africa (Sirodjuddin Abbas, 2019).
The working meeting of the Indonesian Ulema Council (MUI) on Jumadil Akhir 1404 H./March 1984 said that the Shi'ah view has a very significant difference from the view of Ahlus Sunnah wal Jama'ah (Almushily, n.d.).This is because some prohibited Islamic laws are even allowed in Shi'ism.This is such as mut'ah marriage, believing that Ali and his 12 descendants are saints who must become leaders of Islam, believing that the legitimate Qur'an is that brought by Ali bin Abi Talib and many other things contradicting the Manhaj Ahlussunnah.

Shi'ism Is Not a Madzhab
According to Usamah Shahadah (Hasim, 2012), Shi'ah is not a madzhab, as many think.It is wrong to categorize Shi'ism as a fiqh madzhab like Madzahibul Araba'ah (the four madzhabs).This is because the notion of madzhab itself is quite the opposite of the term in Shi'ism.Madzhab, the perspective of jurisprudence scholars, is a way of taking the law of fiqh scholars elaborated from the Qur'an, sunnah, ijma', qiyas, and other scholars' opinions following the methods of fiqh and useful fiqh (Lathiful Khuluq, 2013).While Shi'ah in Sharia law is very different, the Imamiyyah belief makes the gap between Sunni and Shi'ah so far.They consider what is conveyed by the 12 Imams to be a fatwa that all Muslims must follow.
The reason for not including Shi'a as a madzhab of fiqh: 1.As is well known, all the schools of fiqh agree that only six pillars of faith are outlined by the Prophet.However, the followers of Shi'ism have added to this by believing in the Mamiya of the 12 descendants of Ali ibn Abi Talib.Of course, this is very contrary to the basic concept of the fiqh madzhab that has been agreed upon (Al-mushily, n.d.).
2. Sunnah, according to the Shi'ah, is the words of those who are Ma'shum or their actions and decrees.Ma'shum means preserving the Imams descended from Ali ibn Abi Talib up to 12 descendants from minor or major sins.This is different from the concept of Islam, which singles out the Prophet Muhammad as the only Ma'shum person who is protected from sin (Al- 'Amili, n.d.).This also contradicts the basic concept of sunnah according to the Muhaddithin, who say that sunnah is all the actions, decrees, and statutes of the Prophet.No one's words can be included in this concept besides the Prophet.
3. The accusation of the Shi'ah followers against the scholars of the madzhab by labeling them as ignorant because they only follow what the leaders want.The correctness of the Shi'ah rulings rests solely with the Imamiyah scholars.That must be followed.So that all fatwas of fiqh scholars, according to the Shi'ah, cannot be followed.│ 5 4. The accusation of disbelief in the companions of the Prophet and the cult of one companion of the Prophet is certainly not acceptable to the four madzhabs because the purpose of the establishment of the madzhab is to follow the companions of the Prophet without discriminating against them.

The development of Shi'ism in Indonesia
First Phase: There is still much debate on which year the first emergence of Shi'ism in the archipelago.Some opinions suggest that it first emerged in 850 AD. A. Hasyimi notes that the kingdom of Perlak had embraced Shi'a teachings in that year.Sayyid Maulana Abd Aziz Shah was a Shi'a king who ruled in Perlak then (Aboebakar Atjeh, 1977).In Indonesia, Shi'a development has existed since Islam's first entry into Aceh.The first spread of Islam was with the arrival of traders from Persia who lived in Gujarat (Yumitro, 2017).The first king of Samudra Pasai was Marah Silu, a Shi'a follower.However, after the king of Samudra Pasai changed to Sultan Iskandar Tsani, who was a Sunni follower, the Shi'a did not appear.
Another evidence that Shi'ah has existed in Indonesia since the beginning of Islam is the existence of cemeteries that reflect Shi'ah graves, especially those found in Gresik, East Java.At the beginning of the emergence of Shi'a and Sunni, not too much conflict appeared on the surface.The relationship between the two went well over the years.Unlike what happened in Pakistan, Iraq, and Saudi Arabia, the conflicts that surfaced were very complex.
Second phase: Started with the revolution of the Iranian state in 1997.The revolution transformed Iran from a monarchy under Mohammad Reza Pahlavi to an Islamic Republic under Grand Ayatollah Khomeini.The figure of Khomeini immediately became an idol among Islamic youth, as he was considered the inspirer of the Iranian revolution.The strong support of Shi'ah in Indonesia has led to many books that counter their movement in Indonesia.MUI Indonesia, through a decree on March 7, 1984, in detail, then published a book on the differences between Syi'ah and Sunni Islam so that Indonesian Muslims need to be careful (Widyadara, 2015).
The third phase: Started with the wave of reformation in Indonesia in 1998, when many students who finished their education in Khum Iran emerged (Ulum, 2008).With the openness and freedom in Indonesia, Shi'a in Indonesia taught their ideology without having to be haunted by worry.In this phase, a movement in the realm of Shi'a fiqh leads to the seeds of open conflict.
The fourth phase is the formation of (IJABI) or Ikatan Jemaah Ahlul Bait Indonesia.This movement was established in 2000, which marked the strengthening of Shi'a influence in Indonesia.Several conflicts occurred after forming this bond, such as the attack on Ust.Ahmad's pesantren in Brayo village, Kab.Ahmad's boarding school in Brayo village, Batang district, Central Java, followed by the destruction of the presence of Syi'ah followers in Bangil, East Java, in 2007 (Al-Mushili, n.d.).

Profile of KH. Sya'roni Ahmadi
KH Sya'roni Ahmadi was born in Kudus on August 17, 131 to Ahmadi and Hayati.Kiyai Sya'roni is the seventh child of eight siblings, namely Hj.Maftubah, Hj.Hanifah, Fatimah, H. Nur Hamid, H. Misbah, Khudlori and Ihsan.His mother left him in childhood, precisely when he was eight.After the death of his 6 │ mother, Kiyai Sya'roni was raised by his father.However, even this period did not last long.Because stepping the 13th age, Kiyai Sya'roni was left by his father.Since then, he has become an orphan.Kiyai Sya'roni is a figure who has a significant role in spreading Islam in Kudus City; he is a person who is very persistent in fighting for doctrine.He also diligently held recitations for the community in mosques and homes.He was adept at reading the yellow scriptures and was also known as a reliable orator.Born into a family of Santri, Sya'roni was known as a child who liked to study religious knowledge, starting from the Qur'an, Tawheed, Jurisprudence, Sufism, and so on.It was proven that despite being from a mediocre economic family, he diligently attended recitations held around Kudus.Little Sya'roni was an intelligent child; at 11, he had memorized the book al-Fiyah Ibn Malik, and at 14, years could memorize the Qur'an.
Education Kiyai Sya'roni's formal educational background was educated at Madrasah Diniyah Mu'awanah in the old Ma'ahid Madrasah.While formally, he studied from one place to another and several Kiyai.It was recorded that he had studied with prominent Kiyai, such as KH.Arwani Amin Kudus in learning al-Qira'ah al-Sab'ah, Kiyai Turaikhan Ajjuhri in Jurisprudence and KH.Turmudzi and KH.Ma'ruf Asnawi.
He began studying the yellow book at 14 and until 26 years old.Kiyai Sya'roni is known as a multidisciplinary scholar.He is proficient in tafsir, useful fiqh, mantic, balanghai, and others.In 1953, President Soekarno invited him to recite Qira'ah Sabah at the Presidential Palace.His ability to voice made many people at that time amazed.
Works: Besides being a stage tiger, Kiyai Sya'roni Ahmadi is also productive in his work.The works of his books include: 1. 'Al-Faraid al-Saniyah wa al-Durar al-Bahiyah.This book contains the principles of the Ahlusunnah wal Jama'ah creed.
6. 'Qira'at al-Asriyah'.This book consists of three juz and is intended to facilitate the Santri or students' study of the yellow book.
Kiyai Sya'roni's struggle in various aspects of community life and religion in Kudus Regency provides many things in various aspects of the field, including: According to Ulin Nuha in Religious Harmony in the Qur'an, Analysis of Kiai Sya'roni Ahmadi's Interpretation, expertise in al-Qur'an and other Islamic sciences makes people learn much from KH. Muhammad Sya'roni Ahmadi also routinely holds recitations using da'wah bil kalam (speech) and da'wah bil Qalam (pen).
The da'wah of KH Sya'roni in oral or speech and lecture methods can be mapped in three patterns.First, recitation in mosques and residents' homes.Second, public recitation or Tabligh Akbar.Third, teaching for students in madrasah or pesantren.

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In delivering da'wah, KH Sya'roni was initially known for being very harsh.However, later, he changed his da'wah strategy; he delivered calmly and softly.He often conveys messages of harmony and tolerance for fellow Muslims and people outside Islam (non-Muslims).
The decision to change the flow of this da'wah is the right strategy.Through friendly da'wah, he can be accepted by various groups from NU and non-NU circles.The Abangan circles, initially resistant to his preaching, gradually began to glance and get closer.Even those from Muhammdiyah also began to favor his way of preaching.This condition brought fresh air; he was increasingly popular in the City of Holy Towers (Mahfudhon, 2020).
His da'wah strategy with the bil Lisan method; he wrote various works.As an intellectual in various fields, especially tafsir.He wrote several books, including the book 'al Farad al Saniyah wa al Durar al Bahiyah.'This book contains a collection of arguments from the Qur'an and hadith and the opinions of Sunni scholars regarding various practices carried out by Ahli Sunnah Wal Jamaah.

Methodology of the Book 'al-Fara'id al Saniyah' Kiyai Sya'roni
In the Muqaddimah of the book, KH Sya'roni Ahmadi describes his book, which contains several arguments that he collected from the Qur'an, sunnah, and Qaul ulama.Although this book can be categorized as thin, it contains the basics of legal footing as an adherent of Ahlu al-Sunnah wa al-Jama'ah, known as 'Sunni.'He named his book 'al-Faraid al-Saniyah wa al-Durar al-Bahiyah,' which means The Basics of the Sunnah and beautiful pearls.The book contains 33 chapters, namely: Hadiths about Ahl al-Sunnah wa al-Jama'ah, signs of a Sunni, the division of Muhammad's Ummah, mauled nabi, the sunnah of honoring the noble, kissing the hand of the pious, Fadlilah of the companions of the Prophet, wash, shari'ah, deeds that will not be interrupted until death, a testimony of the dead, talking, grave pilgrimage, charity, Allah's reward in the hereafter, holding the Mushaf al-Qur'an, tarawih, salam, and Basmalah, Aqiqah, Walimah, and the law of marriage, taking barakah, and the creed of the murshid Ahlussunnah.
Each chapter of the book contains three to five traditions, sometimes preceded by the writing of the Qur'an first.If we add up the 33 chapters, it is estimated that around 150 traditions are written in this book.Unfortunately, Kiyai Sya'roni did not write the primary reference source for each hadith.Kiyai Sya'roni only wrote the Mukharrij of the hadith from among the companions.Like the example of the hadith below: ‫بي‬ ‫متوسل‬ ‫يرد‬ ‫ال‬ ‫فإنه‬ ‫بيتي‬ ‫وأهل‬ ‫بي‬ ‫توسلوا‬ ‫هللا:‬ ‫رسول‬ ‫قال‬ "The Messenger of Allah (peace and blessings be upon him) said: Take recourse to me and my Ahlu bait, for indeed, the one who takes recourse to me will not be rejected." Another thing lacking in this book is the absence of any commentary on the traditions taken, whether authentic or not.Shahih, hasan, clarify, and maudlin.Thus, after the author has done the Takhrij, some