TENSION BETWEEN SCHOOLS OF THOUGHT: ASWAJA AND WAHABI IN ACEH

Religious life in Aceh has received attention from various parties when Aswaja and Wahabi start preaching on religious rituals. Aswaja accuses the teaching of Wahhabism is against the Islamic values and Aqidah adopted by the people in Aceh. The Acehnese who embraces Aswaja must strictly reject the teachings of Wahabi followers. Aswaja's accusations were highly opposed by Wahabi groups that later led to tensions and pressures on both sides. This research is a qualitative research with data collection methods carried out through observation, documentation, and interviews with selected informants. The results obtained from the study include first, Aswaja, the only religious group, began to be disturbed with the emergence of Wahhabism in several places. Second, Wahhabism preaching movement that was once carried out clandestinely is now carried out openly in several mosques in Aceh. Third, there is a tension in convincing the truth of the schools of thought.


A. INTRODUCTION
In the history of Aceh, Acehnese was well known for being religiously devout Muslim, their observance to Islam could be observed through their perseverance in performing religious rituals and making Islam as an inseparable foundation of their life. 1 When Islam becomes the foundation of life, the religious system also becomes their entire day-to-day practices.
As narrated in the history, when Islam came to Aceh, the ideology that was defended and fought for by the people was an Islamic ideology. 2 Various other ideologies that previously existed, such as Hindu ideology, were rejected by the strong Islamic ideology adopted by the community. In defending the belief from the colonialism, all Acehnese people resisted by waging war through the spirit of a sabil (holy) war 3 againts Ducth the kaphe (infidel). At that time, in Acehnese thinking tradition, Dutch the Kaphe had to be fought not only because they had destroyed the Islamic ideology, but also disturbed the social and religious life of people in Aceh. 4 The kaphe's concept has expanded in terms of meaning into whoever helps enemies of Islam, they can be categorized as kaphe. 5 This viewpoint later leads to the emergence of a social revolution in Aceh. 6 Recently, the Kaphe concept reappears when certain groups try to force certain religious practices according to the wishes of their groups and ignored the existed religious practices adopted by most of the community. Such phenomena then caused false claims aimed at the people and other groups. As a result, it has created tensions among the community, especially in performing religious rituals. Currently, the tension often arises from group who call themselves the Aswaja (ahlul sunnah wal jamaah) with the Wahhabi.
The tension is no longer limited to the argument, but already at the level of seizing the podium and the expulsion of the cleric and worshipers during the teachings and recitations.
However, there is an interesting fact from a series of Aswaja's rejections and expulsions against Wahhabism. It is not due to their strict implementation of Muhammad bin Abdul Wahab's teachings, but more to the differences in understanding meanings from several dalil (argument) from nash (Qur'an and Hadith) or some opinions in the book written by previous Muslims scholars.
In the community, strict differences between the Aswaja and Wahabi have broadened into several other aspects. Previously, it was only related to the number of rak'ah in taraweeh prayers, and several other practices such as visiting graves, reciting Qur'an at the grave, samadiyah (visiting and praying at the family of the dead) and tahlil (sending prayers/zikr) for the dead and the Maulid of the Prophet (Prophet's birthday celebration). Whereas now it has escalated to the issue of forehead and clothing style.
Despite a systematic pressure from Aswaja to the government to act decisively and disperse all Wahabi activities due to its differences with the teachings of Islam in Aceh, the conflicts of understanding between Aswaja and Wahabi has not yet led MPU to issue a fatwa (legal pronouncement in Islam) on whether a Wahabi doctrine in Aceh is heretical.
The Aswaja's claim on the Wahabi doctrine has not dampened parents' interest in sending their children to study in the Middle East. The Middle East is known for the birthplace and the development center of Wahabi teachings, instead, many parents expect 4 E. Gobee and Adriaanse, Nasihat-Nasihat C.S Hurgronje Semasa Kepegawaiannya Kepada Pemerintah Hindia Belanda 1889-1936, Terj Sukarsi (Jakarta: INIS, 1991 Based on those problems, the researchers consider that this research is important to be conducted to find out the reality in the society so that the community, government and religious leaders know the potentials of the two understandings.
This research is qualitative. In qualitative research, the findings are not necessarily obtained through mathematical logic, numerical principles or statistical methods. 7 Qualitative methods can be used to uncover and understand something behind phenomena that have not been known before. 8 Therefore, this qualitative method is expected to describe and analyze the conflict between Aswaja and Wahabis in Aceh.
As a field study, researchers interviewed several informants in several cities. The chosen cities were Banda Aceh, Bireun, Langsa, Meulaboh, and Tapaktuan. The choice of location was based on several logical considerations, one of which was regional representation. For example, Banda Aceh, as the capital of the province, is central to the development of knowledge, schools of thought, and the economy of society. Bireuen is currently considered the center and the largest growth of traditional Islamic boarding schools in Aceh, graduates from these schools are now mostly teungku imuem (an Imam), teungku semeubut (religion teachers) in villages, through their services the community can easily understand the existence of mazhab (schools of thought) that are progressing in Aceh.
The city of Langsa is a city that strictly implements Islamic law while its people are more heterogeneous because it is geographically close to the North Sumatra. This geographic factor was a reason of choosing this area and aiming find out their perceptions of Aswaja and Wahabis which have increasingly established their influence in the community. Whereas Meulaboh as the capital city of West Aceh, has declared itself as a city of tauhid (monotheism) tasauf (Sufism). And that factors also become consideration for researchers to choose the location to trace the existence of religious doctrine that are now loved by many young people. While Tapaktuan as the capital of South Aceh regency, for researchers, their thoughts about religious schools in society must be known, because a majority of the population are followers of rateb siribe (a traditional dhizkr). And rateb siribe is popular in Aceh. The choice of locations above is expected to enrich the information in the research report. In this study, data collection techniques were carried out through three stages; observation, in-depth interviews, and documentation. 9 The data were analyzed through three stages. First, analysis of primary data which is an analysis that considers information obtained through interviews with predetermined informants. Second, secondary data analysis which is analyzing data obtained from books, journals and research results related to the topic of discussion. Third, meta analysis, which is analyzing data that has been collected from several previous studies. In this study the three types of analysis were used according to the data obtained.

Understanding the Aswaja and Wahhabism
Explaining the features of Aswaja and Wahhabism is not an easy matter because both of these mazhab have a long history among Muslims. For a clearer understanding of the two schools, it will be explained as follows.

a. Aswaja
The term Aswaja has always been popular among Muslims. According to Harun Nasution, the term ahli sunnah and jama'ah was coined as a reaction to the Mu'tazilah tenet. 10 This term also sometimes refers to the existence of groups in the kalam sects, such as the Khawarij, Jabariah, Murji'ah and Shia and the Imams of madzhab (Imam Abu Hanifah, Imam Malik bin Anas, Imam Al-Syafi'i and Imam Ahmad bin Hanbal). They are all known as the main figures among Aswaja (Ahlussunnah wal Jama'ah). 11 Etymologically, Aswaja is a term composed of three words which are Ahlu, sunnah, and jamaah. Linguistically, the word ahli derived from the word ahala, ya'halu, or ya'hilu, uhulan. This word has a meaning such as a placeholder, husband, wife, relatives, and can also mean followers, families. 12 The word sunnah literally means a means, a way, a rule, and a way to act or a way to live. Originally, the sunnah refers to the words, deeds and agreements that come from the Prophet Muhammad (PBUH). 13 Whereas terminologically, "Sunnah" is a name for the method which is blessed and accepted in Islam and it has been adopted by the Rasulullah, Messenger of Allah, or those who understand Islam, such as the companions of the Prophet. 14 Imam Ibn Rajab al-Hanbal as quoted by Ramli said that: The meaning of "sunnah" as defined by the scholars is the path taken by the Prophet, and his companions who survived resemblance and lust. 15 The definition of sunnah is also given by Abd al-Qadir al-Jaylani (471-561 H / 1077-1166 AD) which is everything that has been advocated by the Messenger of Allah including speeches, behaviour, and his decree. 16 Al-Jama'ah comes from the word jama'ah which means to gather something, by bringing some closer to others. The word jama'ah also comes from the word ijtima' (unification), which is the opposite of tafarruq (seperation) and the opposite of the word furqah (disunity). The Jama'ah is a people who gather with one same purpose. Besides, jama'ah can also mean as people who have united on a certain matter/affair. In other words, al-Jama'ah is a group of Muslims from the predecessors of the Prophet's people in both will be eternal forever unless those who commit immorality, will be place in hell then later will be expelled from hell, (23) believing that there are great sins and small sins and do not label great sinners as an infidel, (24) believing that angels never commit mistakes, (25) believing that the faith of a believer can increase and decrease, (26) convinced that Prophet Muhammad's isra' and mi'raj is both a physical and spiritual journey, (27)  Although the Wahhabi movement was still based in Arab in the 18th century, it has shaken the world. The Turkish Empire and some of the ruling colonial nations were frightened of this movement because the Wahhabi were considered as a source of encouragement for the people at that time. There was a believe that when a Wahhabi enters a country, he will encourage people to fight against the colonialists. 24 The sole mission of the Wahhabi movement is to reaffirm the pure teachings of monotheism and to remove anything that will lead to shirk (polytheism), that there is no one to fear except Allah SWT.  The initial appearance of the Wahhabi movement coincided with the rise of Europe. At the time, Europe was fixing various deficiencies, starting from political, economic aspects and strengthening the scientific studies in various fields, and also disseminating the scientific findings throughout the world. Taking benefit of these circumtances, they easily conquered the world. While the Islamic world was still preoccupied with the fundamental problem of "avoiding" secular (worldly) understanding which set the Muslims in the phase of decline. This phenomenon was actually based on the inability of Muslims at the time to adapt to the modern scientific findings of the Western world.
Started with that political weaknesses, then followed by the religious understanding of Muslims which was considered highly "apprehensive". These had become a driving factor for the emergence of the Wahhabi movement in the Arabian Peninsula. Many Muslims were no longer guided by the Quran and Hadith as the main source of religion and knowledge. At that time, their religious and scientific spirit was replaced by a fatalist attitude and guided by a mystical lifestyle.
Aside from the those reasons, the poverty factor which plagues among Muslims was one of the causes of crime in various places. The tribal system was still at its peak, especially in Najd which was a vast desert area and heavily inhabited by Bedouin people.
Tribal systems and regional conditions also contributed to their economic backwardness and turmoil. Similarly, since the Abbasid period, the Hijaz region was weak and always under the control of stronger tribes so that it was difficult to control the trade routes which caused people suffered from the poverty and food shortages. 26 Agriculture and livestock, which were their daily livelihood, could not guarantee their economic survival due to the security that was prone to war and chaos perpetrated by other tribes. There was no law or legislation that can authoritatively protect the life of the community, except the will of the rulers and their followers. Consequently, the people of Najd and the Arabian Peninsula generally lived in poverty.
In the religion, it was dominated by the religious practice of the Sufis, hence the morality of the society was at its lowest point. This was due to the introduction of Roman who have received scholarships from the Saudi Arabian government. The implications of strong Wahhabi teachings also have an impact on the social and religious order of the Acehnese whose majority are Aswaja followers, so that tensions within the mazhab are difficult to avoid.

The tensions between Aswaja dan Wahabi
The tensions that led to open conflict between the Wahabi and Aswaja groups in Aceh are becoming more frequent. Looking back at some cases, many can be found, ranging from the seizing of mosque management, getting rid the preacher from the Friday podium, forceful The meeting with the provincial parliament resulted in some of the recommendations expected to be executed by the regional government, which the government still refused.
Later, the Aswaja group tried to mobilize the masses in considerable numbers for the parade which was held on Thursday, October 1st, 2015. The march called for all Acehnese to do dhikr together in the tomb complex of Syiah Kuala. 32 In addition, the parade organizers also urged the community to strengthen Aswaja and reject the Wahhabi teachings in Aceh. 33  According to Tgk. Bulqaini, the marching activity had no political agenda as claimed by many parties. 35 Meanwhile, according to Tgk. Tirmizi Daud, the Aswaja parade was held to remind the governments and communities in Aceh that there were issues that needs attention from all parties. 36 The same opinion was said by Tgk. Ali Basyah Usman, that such demonstrations would not need to happen if the government responded to the people's demand. Aswaja group has, nine times, consulted with the government of Aceh and the management of Bairurrahman mosque to conduct worship procedures as were carried out by earlier scholars of Aceh, but they did not respond to these demands. 37 The seizing of Baiturrahman mosque was not the first case that occurred in Aceh, a number of other mosques that were considered to be managed by the Wahhabis were taken back by Aswaja, such as Bustanul Jannah Mosque in Ajun, Great Aceh. 38 and Al-Aziziyah Mosque in Krueng Mane, North Aceh. In fact, these mosques have always been managed by Muhammadiyah, not by the Wahhabis. 39 The last was Al Makmur Mosque (Mosque of Oman) in Lampriet, Banda Aceh. The action from the Aswaja group also received strong resistance from the mosque management and the local community. According to the community, the practice of worship that they were performing was not strange, as they have implemented it long ago since the mosque was built. Why they were considered deviant and such seizing happened when the congregation was growing, and the mosque administrators were well-taken care of. 40 Another case that ignited these two groups into conflict was when an ustad (preacher) accused as a Wahhabi denied the arguments which were presented by one of the great scholars (ulema) of Aswaja in Aceh. This case had lured many of Aswaja disciples to oppose the accused Wahhabi preacher through opinions on newspapers, videos, as well as boycotting Mosque, Aceh, in, https://kumparan.com/acehkini/sekelompok-massa-hentikan-pengajian-ustaz-farhan-di-masjid-oman-aceh-1sj3jr2OdQG. Women Association disagree that the Mosque Taken Over by the Government, in, https://modusaceh.co/news/ib-ibu-tak-terima-masjid-diambil-alih-pemerintah/index.html. Acsessed on 4 April 2020. every discussion held by the accused. This case also attracted the FPI to threaten the attitude shown by the ustad because it was considered unethical to issue opinions to great scholars who are highly respected by the people of Aceh.
Tu Min, who is regarded as a charismatic ulema, believes that the rapid growth of Wahhabism in Aceh lately because they have strong cadres. There used to be no Wahhabi cadre in Aceh, but now many Acehnese has become Wahhabi cadres. Through their cadres, Wahhabis have been able to influence the public through lectures and writings against Aswaja. 41 Apart from Tu Min's previous statement, the perspective of Wahhabism in Aceh is varied, some accept it and many rejects it. The pros and cons were very clearly seen when a parade was held in Banda Aceh on September 10th, 2015. 42 Those who call themselves Aswaja supporters radically opposed Wahhabi even though they did not understand Wahhabi teachings. On the other hand, some academics questioned the opposition of Wahhabism. 43 As a result, arguments were unavoidable from both the Aswaja and Wahabi counterparts. 44 The pros and cons of one school against another are common, provided that they respect each other over the dissent and difference school of thoughts.

C. CONCLUSION
Aswaja as a sole mazhab adopted by the majority of the people in Aceh is now facing a great challenge when the da'wah and religious studies delivered by Wahhabism attract many city millennials and bureaucrats in Aceh. Youths who are infatuated with Wahhabism ideology are generally educated and graduated from public schools, religious schools, boarding schools, and tertiary institutions. From a number of observations and interviews conducted by the writers, one that creates youth interest in Wahhabism studies is the ability of Wahhabi preachers to present lessons in a straightforward and systematic manner by including the complete sources from verses and Hadiths.
This ability is sometimes not possessed by all Aswaja teachers, so they have difficulty influencing educated young people. This phenomenon becomes a problem since the lesson materials presented in the Wahhabism study are different from those delivered by Aswaja