Getting to Know Kyai Haji Ajengan Ahmad Sanusi: A Traditional Kyai from West Java (Part 4)

Ustadz Manatahan September 05, 2025 0

Kyai Haji Ajengan Ahmad Sanusi, A Traditional Kyai Figure from West Java, Indonesia (Special Document sukabumiNews)

Issues of Zakat, Fitrah, and Slametan

Kiyai Haji (KH) Ajengan Ahmad Sanusi can be said to belong to the traditional Islamic group that adheres to the Shafi'i school of thought. He believes the door to ijtihad is still open, but he himself admits not to engaging in ijtihad, as it is not easy.

In his opinion, it is not true that every ijtihad in religious matters is always rewarded, even if the results are wrong, unless the requirements for ijtihad have been met beforehand. Therefore, what he teaches his students, or the answers he gives to questions presented to him, are all based on what he has learned from his teachers and the books of previous scholars. (21)

He holds several differing views on religious practices, not only from the reformers but also from fellow traditionalists.

For example, on the issues of collecting zakat, fitrah, and slametan. According to him, the collection of zakat and fitrah by the lebe or amil from Pakauman, (22) which is then deposited to the naib and so on to the head of the Hoofd or Head of the district, is wrong.

The issue of zakat and fitrah is a matter for Muslims, not the government. Moreover, government regulations have emphasized that the government will not interfere in Islamic religious affairs. Therefore, zakat and fitrah do not need to be handed over to the government, but rather collected by amils ​​appointed by the community, to be distributed to mustahik (those entitled to receive zakat). (23)

The fatwa was widely welcomed by the community, especially among religious figures outside the influence of the Pakauman ulama. This was evident in the increasing number of people refusing to hand over zakat and fitrah to government amils. (24)

Conversely, the Pakauman community strongly opposed this fatwa. This is understandable because at that time, zakat and fitrah issues were handled by the Regent through the Headman, the Penghulu, and the ponggawa kaum (community officials) who were subordinate to him, down to the village amil level. The amils, in particular, received 30% of the zakat and fitrah as their salary, after which a portion was paid to the Penghulu, according to a predetermined "quota."

Therefore, they felt that KHA Ahmad Sanusi's fatwa not only touched on the legal basis of zakat and fitrah but also challenged their legitimacy as collectors and distributors. This meant that their authority among the community was beginning to be threatened.

Furthermore, the fatwa also economically threatened some of their sources of income, particularly those at the lower echelons in rural areas. This was because the upper echelons were generally well-off, and many of them had family ties with the Regent's family.

KHA Ahmad Sanusi also criticized the three-day, seven-day, and subsequent ceremonies for the deceased (slametan), a common practice at the time. He argued that such practices were makruh (reprehensible), and could even be considered haram (forbidden) if they were considered religiously obligatory and adhered to the prescribed times.

Strong reactions to this fatwa also came from the Pakauman community, particularly Kyai Raden Haji Uyek Abdullah, a member of the Raad Igama (Religious Council) and the imam of the Sukabumi community. He stated that the slametan ceremony did not conflict with Islamic teachings. (25)

The differences of opinion quickly sparked public unrest in Sukabumi. To calm the situation, the Head of Sukabumi Regency took the initiative to bring the two kyai together in a public assembly. (26)

In fact, the community at that time expected the general assembly to discuss not only the slametan but also the zakat and fitrah (almsgiving). However, the latter issue was not addressed, despite its greater influence on the community than the slametan.

Nevertheless, most people were relieved by the outcome of the debate. They no longer felt uncertain about the slametan issue, now that they had a legal basis to rely on. [Continued to Part 5]

Also Read Part (3) “Getting to Know the Sarekat Islam”

Editor/Translator: AM

Released by: Amalikasyari (Editor in Chief: sukabumiNews)

*Ibid

(21) Haji Ahmad Sanusi, Fiqhul Akbar (Batavia Centrum - Weltevreden: Sayyid Yahya bin Ustman al-Alawi, 1929), "Mukkadimah."

(22) kaum kurang lebih sama dengan mesjid raya tingkat bkecamatan dan kabupaten yang saat itu berfungsi sebagai kantor urusan agama.

(23) Haji Ahmad Sanusi, Qowaninuddinniyyah Waduniawiyahfi Bayaani Umuri Zakati Walfitrah. Tanpa tahun, hal. 16.

(24) Lihat surat Adviseur voor Inlandse Zaken tanggal 7 Mei 1928 No. 1/149 Rahasia, salinan dalam Mailr. Geheim No. 679x/28, ARA.

(25) Sipahoetar, Op.cit.; Kaoem Moeda, No. 42, 2 dan 7 Maret 1921.

(26) Usaha itu berhasil dilaksanakan pada Maret 1921 di kota Sukabumi. Peristiwa ini merupakan perdebatan terbuka pertama dalam satu majlis di Jawa Barat yang jauh mendahului tradisi perdebatan antara Persis dengan NU atau Persus dengan Al-Ittihadiyatul Islamiyyah (All).