Tawasuth, tawazun, i'tidal and tasamuh in the perspective of Aswaja
There are three main characteristics of the teaching of Ahlussunnah wal Jamaah or what we call as Aswaja that is always taught by Rasulullah SAW and his companions.
First, at-tawasuth (a moderate attitude, neither the left extreme nor the right extreme). This principle is primarily based on a verse in the Qur'an, There are three main characteristics of the teaching of Ahlussunnah wal Jamaah or what we call as Aswaja that is always taught by Rasulullah SAW and his companions.
First, at-tawasuth (a moderate attitude, neither the left extreme nor the right extreme). This principle is primarily based on a verse in the Qur'an,
First, at-tawasuth (a moderate attitude, neither the left extreme nor the right extreme). This principle is primarily based on a verse in the Qur'an, There are three main characteristics of the teaching of Ahlussunnah wal Jamaah or what we call as Aswaja that is always taught by Rasulullah SAW and his companions.
First, at-tawasuth (a moderate attitude, neither the left extreme nor the right extreme). This principle is primarily based on a verse in the Qur'an,
وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطاً لِّتَكُونُواْ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيداً
And thus have we made you an ummat of midding stand that you may be witnesses over mankind, and the messenger may be (a) witness over you. (QS al-Baqarah: 143).
Second, at-tawazun that means staying balanced in everything including in using rational "dalil aqli" justifications and religious "dalil naqli" justifications (based on the Qur'an and Sunnah). Allah SWT said in the Qur'an:
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ
We have surely sent our messengers with clear signs, and sent with them the Book and the Balance, so that man may stand by justice. (QS al-Hadid: 25)
Third, al-i'tidal (the maintenance of harmony). In the Qur'an Allah SWT said:
يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ لِلّهِ شُهَدَاء بِالْقِسْطِ وَلاَ يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُواْ اعْدِلُواْ هُوَ أَقْرَبُ لِلتَّقْوَى وَاتَّقُواْ اللّهَ إِنَّ اللّهَ خَبِيرٌ بِمَا تَعْمَلُونَ
Oh you who believe, stand firmly witness for Allah with justice and let not the enemity of a nation causes you to do in justice. Do justice that is approximate to piety, and be afraid of Allah. No doubt Allah is Khabir (well-acquainted) with all that you do. (QS al-Maidah: 8)
In addition to holding the three principles, the followers of Ahlussunnah wal Jamaah also practice what so-called as tasamuh (tolerant attitudes). It is also to mean appreciating any possible differences and respecting those having no the same principle of life. Nevertheless, it does not mean acknowledging or correcting their different beliefs in regard with what they believe in. Allah SWT said in the Qur'an:
فَقُولَا لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى
And speak to him mildly, perhaps he may accept admonition or fear Allah. (QS. Thaha: 44)
This verse talks about the command of Allah SWT to Prophet Moses (AS) and Prophet Harun (AS) in order to speak to Fir'aun mildly. Al Hafizh Ibnu Katsir (701-774 H / 1302-1373) as explaining this verse said, "Indeed the dakwa of Prophet Moses (AS) and Prophet Harun (AS) to Fir'aun is by using blessing, soft, easy and friendly words. All this is intended to expectedly be more heart-touching, acceptable and beneficial." (Tafsir al-Qur'anil 'Azhim, vol. III page 206).
On practical levels as explained by KH Ahmad Shiddiq (NU figure) that these principles can be realized in aspects as follow:
(Please see the Khittah Nahdliyyah, page 40-44)
1. Akidah (creed)
a. Balance in using reasoning or rational faculties-based justifications (dalil aqli) and religious texts-based justifications (dalil naqli).
b. Purifying the creed from outside influences.
c. Being careful in declaring such edicts as syirik (polytheism, idolatry), bid'ah (heresy) and kafir (infidel).
2. Syari'ah
a. Holding firmly to the Qur'an and the Sunnah by meticulously using reliable scientific methods.
b. Rational faculties can only be used in regard with such matters having no clear (sharih / qoth'i) explanations in the nash (religious texts).
c. Being able to accept any dissenting opinion in dealing with matters which possibly have interpretable justifications (zhanni).
3. Tasawuf
a. Not banning and even calling for any effort in exploring and practicing Islamic teachings as long as using such approaches which are not opposed to the principles of Islam.
b. Banning excessive attitudes (ghuluw) in evaluating anything.
c. Holding firmly to such glorious attitudes as syaja'ah (have the courage), tawadlu (modesty) and philanthropic.
4. Social interaction
a. Acknowledging the nature of human beings whose tendency to gather and socialize in accordance with their own binding elements.
b. Developing tolerance in other different social groups.
c. Social interaction should be based on mutual understanding and appreciation.
d. Taking a firm stand against those really fighting against Islam.
5. In the national life
a. The Unitary State of the Republic of Indonesia (NKRI) should be defended because it constitutes a consensus of all the nation's elements.
b. Always obeying and abiding by the government's rules as long as they are not opposed to the teaching of Islam.
c. Not involving in any rebellion or carrying out a coup d'etat against the legal government.
d. Giving warnings mildly to government for being considered to have committed deviations.
6. Culture
a. The culture should be positioned as proportional as possible and is evaluated and measured in accordance with the norms and religious laws.
b. Good cultures and not opposed to the religious values are acceptable wherever they are from. Otherwise, any bad cultures should be left.
c. Being able to accept any new good culture and preserving old cultures which are still relevant (al-muhafazhatu 'alal qadimis shalih wal akhdu bil jadidil ashlah).
7. Dakwa (preaching)
a. Dakwa is not intended to sentence or declare one as guilty. Rather it aims to call on people to do good deeds blessed by God.
b. Dakwa is conducted to meet clear purposes and goals.
c. Dakwa is conducted through a good guidance and clear words in accordance with the local condition or targeted audience.
KH Muhyidin Abdusshomad
The leader of Nurul Islam Islamic Boarding School (Pesantren) and the chairman of the Jember's NU Branch Board (PCNU)
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