THE STRUGGLE BETWEEN SALAFI SCHOLARS AND ISLAMIC BOARDING SCHOOL SCHOLARS: THE CONTROVERSY OVER THE PRACTICE OF FIQH HADITH IN ACEH AND NORTH SUMATRA, INDONESIA

Salafi da'wah aims to purify the teachings of Islam by eliminating the misappropriation of practices mixed with culture and tradition to the emergence of heresy. This school puts forward the Qur'an and hadith with the understanding of textual hadith. However, his da'wah practice then contradicted the model of Islamic boarding school scholars in Aceh and Medan. Therefore, this study explores the conflict between Salafi and Islamic boarding school scholars, the resistance of Islamic boarding school scholars to Salafi proselytizing, and its influence on the implementation of Fiqh in Aceh and North Sumatra Medan. This research uses a qualitative approach focusing on the environment and community problems. The results showed that Salafi da'wah attacked Islamic boarding school scholars to implement the Sharia of the Prophet SAW. However, the Salafi approach needs to be corrected and gentle according to the provisions of the Qur'an. Islamic boarding school scholars show resistance to the textual-only understanding of Salafi hadith. It is important to understand the hadith correctly, both textually and contextually, to understand the message of the Prophet through hadith, especially in interpreting the verses of the Qur'an. Salafi da'wah has not influenced the public in practicing Fiqh as expected because it still maintains the celebration of Islam and the understanding of hadith based on the Shafi'i School. Salafists need to use gentle proselytizing methods and communicate both ways so the community can receive messages. Islamic boarding school clerics must communicate with Salafis to prevent divisions and maintain Muslim unity. People are expected to maintain conducive conditions despite facing ridicule and insults in practicing Fiqh daily.


A. INTRODUCTION
This research examines the struggle between the Salafi sect and the Islamic boarding school scholar in understanding hadith and its effect on the practice of Fiqh. The Salafi sect is growing, establishing, and building da'wah institutions and organizing Islamic study groups among young people and students. 1 The Salafis claim that their leaders and followers conduct da'wah to invite Muslims outside their group to follow their thinking about Islamic teachings. 2 Salafi da'wah begins with the vision of a situation that is very concerned about the decline in public morality. Muslims are considered necessary to implement wholeness by referring to the Qur'an and Hadith.
One element that becomes a struggle among Salafis is understanding that the hadith must be literal. This understanding is because the Salafis argue with the hadith narrated by Jabir bin Abdullah, "The Messenger of Allah sallallahu 'alaihi wa sallam said, "Verily, the best of words is the Book of Allah. The best guidance is the guidance of Muhammad. The worst thing is that which is invented. Every bid'ah is perverted." (Sahih hadith of Muslim [5341]. The Salafiyah thought movement aims to make Muslims practice the two main legal bases of Islam, namely the Qur'an and the Hadith of the Prophet Muhammad, as well as turning away from the teachings of the Imams of Islamic Schools, which are not based on these two legal bases. The thinking has a platform that tends to interpret sacred religious texts literally and rejects various contextual understandings of religious records. This is due to the assumption of eliminating the essence of religious sanctity; not accepting different kinds of beliefs because they distort the understanding of religious teachings; monopolizing the truth of religious interpretation, even though they consider themselves as the most appropriate and correct religious interpretation authority; and having a relationship with fanaticism, intolerance, radicalism, and militancy.  To see objectivity in the study of tradition requires three complementary approaches, including the structuralist approach, meaning that in studying a habit, it moves from the writings to its position as a body, a group, or elements; historical analysis, this relates to efforts to connect the understanding of the owner of the text (thought) to its historical space, both cultural, political, and sociological; and ideological criticism that seeks to reveal the socio-political function, which a particular text or thought contains. Therefore, in obtaining data, the researcher, as a key data collection tool (key instrument), in-depth interviews and document analysis. To be more detailed, the data collection techniques in this article are 1) Participant Observation. 2) In-depth interviews were conducted with fifteen informants from five elements of pesantren, five Salafi sects, and ten communities. Researchers analyze all data collected from field observations, interviews, and documentation.   The Salafi sect also consistently expresses and practices the Sunnah of the Prophet daily. This can be seen from their characteristics of growing a beard, weari n g pants above the ankles (isbal), 43 and veiling for women (akhawat) (Observation, 2021

Islamic Boarding School Scholar's Resistance to Salafi Da'wah in Understanding Hadith
Islamic boarding school scholars (Dayah in Aceh) adhere to the Shafi'ỉ Madhhab, which the community has adopted since the Kingdom of Aceh. In the field of tawḥid, the scholar of Dayah Aceh adheres to Asy'áriyyah and Maturidiyah. Meanwhile, in taṣawwuf, they refer to Junaid Baghdadi or al-Ghazali. All dayah scholars in Aceh are adherents of the Shafi'ỉMadhhab in fiqh and adhere to Ahl al-Sunnah wa al-Jamẚ'ah in the field of theology.
All dayah scholars in Aceh adhere to Ahl al-Sunnah wa al-Jamẚ'ah in theology. 50 In the view of traditional scholars who refer to Asy'áriyyah, including Acehnese Dayah scholars, emphasize that the verses of the Qur'an that seem to state that Allah has a body must be interpreted. This is in line with Abbas' explanation that if verses say that Allah has hands, faces, or sits, these verses must be accused and interpreted in a majaz and should not be believed according to the meaning of the word's origin. 51 Because we are dealing aqỉdah with Ash'áriyyah and Maturidiyah, so we view Salafi theology as heretical.
One of the deviations is that Salafis adhere to the Mujassimah because they do not interpret mutashábihat verses. If we claim to be Ash'áriyyah, then it is impossible for us not to mislead the Salafis. 52 Salafi also believes that the parents of Prophet Muhammad (PBUH), kufr, will later be punished in hell; this is a view in a deviant sect. Then dividing tawhỉd into three also has no basis. Their Imam is Ibn Taymiyyah and was later developed by Muhammad bin Abdul Wahhab. As long as he prays, hajj, fasting, and others, we should not disbelieve. Another perception is that as a group that calls for a return to the Qur'an and Sunnah, Salafis are considered to have made mistakes because they do not use the intercession of scholars in understanding verses and hadiths, so their understandingdeviates. 53 In addition, Islamic scholars/Dayah also maintain various traditions, such as the death feast on the seventh, thirtieth, and forty-fourth to the hundredth day of death. In addition to preparing food, there is a recitation of Al-Qur'an verses and prayers offered to the deceased in this event. In developing their thinking in Aceh, Salafis often question the practice of worship Based on the description above, it can be stated that the emergence of Salafi thought in Aceh has caused unrest in the community. The rejection of Salafi's thought is a form of response to the attitude of Salafis, who are considered to like to disturb the comfort of the traditions and practices of dayah scholars. Salafis are perceived as a group that wants to idolize, shirk, and even disbelieve the practices of others, especially the dayah tradition thathas been going on for generations in Aceh. The existence of the Salafi sect in both Aceh and North Sumatra provinces, which claims to be Salafiyah, is a term that refers to the attitude or stance of Islamic scholars from the earliest Salafi generations in the field of creed or refers to groups of Muslims who have the same attitude and outlook as that of the scholars from the Salafi generations.
The scholars who most often and most vigorously claimed to be Salafis were the scholars of the Hambali's School, especially in the 10th century. When other parties, such as the Asy'ariyah who appeared since the beginning of the 4th century AH, also claimed to be followers of the salaf scholars in the field of belief, they were judged and criticized by the Hambaliyah as people who did not fully follow the salaf scholars. According to Tgk.
Jamaluddin, it is permissible for people to preach themselves with any name, but to recognize the person, we must look at their actions and characteristics. So if we look at the existence of the Salafi sect, they are closer to the Khawarij group. This is following the instructions of the The Salafi sect believes that, even if a dialog is held between the Salafi sect and Islamic boarding school scholars, it is still impossible to equalize the understanding of hadith because of different orientations. However, when it comes to efforts to resolve the divisions that occur among Muslims, the management of the Al-Ikhlas Bireuen Mosque, as a mosque with Sunnah nuances, has made several tolerance efforts; for example, the direction of the Al-Ikhlas Bireuen mosque gives a message to every imam who will lead the congregation so that the reading of basmallah in surah al-Fatihah must be transliterated, while the reading of the surah is allowed not to be read considering that there is a verse read in the middle of the surah. This is done so that the congregation that attends the Al-Ikhlas mosque does not only come from Salafi congregations but also from the local community with different views. This is an effort to bring the Salafi sect closer to the conditions of the surrounding community so as not to divide. 58 In addition, the resistance carried out by Islamic boarding school scholars by developing more quality boarding school education and educating santri to understand the principles and characteristics of the Salafi sect so that their da'wah is not easily influenced in the lives of santri. Furthermore, these efforts are also given to the general public so that they

The Influence on the Practice of Fiqh in Aceh and Medan
The premise of an Islamic discourse is that every Muslim is responsible for knowing and practicing what is a religious obligation. One of the obligations of a Muslim is to preach Therefore, symbolic things are not enough to perfectly represent his practice of religious teaching. Moreover, the teachings of Islam cannot be represented by mere symbols.
In studying and understanding some issues related to the sociology of religion, we should comprehensively detect various symptoms and phenomena in society because all actions can also affect a person's religious behavior in everyday life. One's religious behavior will be meaningful if it upholds togetherness and harmony in one's living environment. Moreover, Islam highly upholds brotherhood and mercy for all people, so religious sociology is heavily influenced by the customs or culture of community life, which becomes a necessity. Thus there will be a crystallization of a standard norm and a social order that contains religious values. 63 The influence of religious sociology directly or indirectly will affect individual and social behavior in community life. This is because Indonesian society is a religious and pluralist society. According to Tgk. Jamaluddin, in general, religious life concerning the practice of fiqh carried out by the society is increasingly growing, which is marked by the

Optimizing Conflict Resolution between Dayah Scholar and Salafi Scholar in Practicing Hadith Fiqh
In principle, the Prophet's hadith serves as an explanation (bayan) of the Qur'an.
However The Prophet's hadith explains the laws in the Qur'an in all its forms, as explained above.
Allah established that the law in the Qur'an is to be practiced because that practice lays the purpose of the law. But the practice of Allah's law in a certain form will only be implemented according to what it is after being explained by the Prophet. In this way, the Prophet's explanations are intended so the people can perfectly implement the laws stipulated in the Qur'an. 68 The strength of the hadith as a source of law is determined by two aspects, first in terms of the truth of its material and second in terms of the strength of its guidance on the law. In related to other aspects. Understanding the meaning of a hadith well is sometimes relatively not easy. It is first necessary to realize that there is an inseparable link between the text and the meaning. 69 The lafaz is what is said either audibly or in writing, while the meaning is the content of the lafaz and the purpose to be achieved by its utterance or writing. There are two methods of understanding hadith:

1) Textual
The word textual comes from the word text, which means the author's original words, a quote from the holy book for the basis of (Islamic) teachings, or something is written to teach a lesson. Furthermore, from the word textual comes the term textualist, which means a group of people who understand the hadith text based on what is written in the text, do not want to use qiyᾱs, and do not want to use ra'yu. In other words, the meaning of textual understanding is the understanding of the outward meaning of the text (ẓāhir al-naṣṣ).

2) Contextual
The word contextual comes from the word context, meaning something in front of or behind (a word, sentence, or expression) that helps determine meaning. Furthermore, from the word contextual comes the term contextualist, which means a group of people as an active reader, a viewer free to control the television remote, rather than simply being a passive reader who is only a victim of deception and brainwashing by the media. The dominance of the sender over the receiver has been lost in this approach. The receiver will only receive or access the message according to his/her needs and satisfaction.
When viewed from the perspective of Islamic da'wah, the concept of benefit and satisfaction is in line with the principle of tabligh, which means conveying something without coercion to the recipient of the message to accept it, and the recipient will only accept the message if the message is useful and related to his needs. This can be referred to in several verses of the Qur'an, for example, Surah al-A'la verses 9-10: therefore givewarning because reminder is beneficial (9); Those who fear (Allah) will learn (10).
The verses explain that the sender of the message has no power to shape the recipient of Especially the method of al-mujadalah (debate or discussion), whose implementation must be done in the best way (Ahsan) (Zaedan, 1975). This shows that in Islam, there is no top-down da'wah model. The famous Qur'anic verse about kalimatin sawa found in Surat AliImran verse 64 also emphasizes discussion and equality and is not a form of top-down communication.
Islamic communication is communication that highly values the existence of others. If only Salafi groups saw the core differences displayed by others as cultural-intellectual manifestations of each person's understanding of the Qur'an and al-Sunnah, perhaps there would not be such a complicated and problematic tension between Salafis and pesantren scholars. Therefore, in this regard, it can be said that Islamic communication does not function to undermine the views and beliefs of others but seeks to understand and appreciate them (Bakti, 2011). In terms of the division of heresy, for example, people who divide heresy into two, bid'ah hasanah and bid'ah sayyi'ah, adhere to the Qur'an and al-Sunnah. Similarly, those who reject the division of innovations into two adhere to the Qur'an and al-Sunnah.
Therefore, there should be nothing wrong about differences in understanding as long as the rules of understanding the Qur'an and Hadith are within limits justified by Islamic scholars and do not conflict with the manhaj of the Prophet Muhammad SAW.

C. CONCLUSION
This article concludes that the Da'wah of the Salafi sect, which is carried out by attacking pesantren scholars openly, aims to practice the true shari'ah that has a basis from the Prophet Muhammad Saw. Because they consider that Islamic boarding school scholars have left the Sunnah of the Prophet Muhammad Saw, so if it is not Sunnah, it should not be done because it will fall into the law of bid'ah. However, the method taken by the Salafi sect has gone out of the provisions of the Qur'an itself, which wants da'wah to be carried out gently.
Pesantren/dayah scholars should show their resistance to the Wahabi sect because they misunderstand the hadith and rely only on textual understanding. Whereas the hadith, as the second source of Islamic law, must be understood correctly, both textually and contextually, so that the messages of the Prophet through the hadith, especially in interpreting the verses of the Qur'an, which are still general, reach the community correctly. Salafi da'wah carried out in Aceh and North Sumatra has not influenced the community in practicingfiqh as expected by the Salafi sect because the community still commemorates Islamic holidays and understands hadith based on the Shafi'iy's School.
It is expected for the Salafi sect to proselytize in gentle ways and be willing to communicate in two directions so that the community can accept the messages to be conveyed. It is hoped that the scholar of Islamic boarding school/dayah will continue to communicate openly with the Salafi sect to avoid divisions and maintain unity among fellow Muslims. It is hoped that the community will always maintain conditions to remain conducive despite facing ridicule and diatribe in practicing fiqh in everyday life.