Scribd Logo
Unggah

Selamat datang di Scribd!

  • Politik Islam

    Diunggah oleh

    Nhuye Rashed Khamis
    7 tayangan6 halaman
    Awal mula terbentuknya berbagai macam aliran dalam islam pengaruh politik

    Judul Asli

    Politik islam

    Hak Cipta

    © © All Rights Reserved

    Format Tersedia

    PDF atau baca online dari Scribd

    Apakah menurut Anda dokumen ini bermanfaat?

    Apakah konten ini tidak pantas?

    Laporkan Dokumen Ini
    Awal mula terbentuknya berbagai macam aliran dalam islam pengaruh politik

    Hak Cipta:

    © All Rights Reserved
    Unduh sebagai PDF atau baca online dari Scribd
    Tandai sebagai konten tidak pantas
    7 tayangan6 halaman

    Politik Islam

    Diunggah oleh

    Nhuye Rashed Khamis
    Awal mula terbentuknya berbagai macam aliran dalam islam pengaruh politik

    Hak Cipta:

    © All Rights Reserved
    Unduh sebagai PDF atau baca online dari Scribd
    Tandai sebagai konten tidak pantas
    dari 6
    Chapter Two EESTI S EST PST Early Political and Religious Tensions I The Religio-Political Factions The full impact of Greek philosophy on Islamic thought came in the wake of the introduction and diffusion of Greck philosophical texts in the ninth century. Prior to that period, the Muslims were largely preoccupied with the pressing political and military prob- lems that confronted them; apart from poetry, which often served a political purpose, their cultural interests were somewhat limited. However, the close interrelation between Islamic politics and reli- gion, the order of law and that of belief, was certain to breed, almost from the start, labyrinthine religio-political controversies as soon as the first political rifts had broken the crust of religious uni- ty in the early period. Despite the remote bearing of Islamic religious belief on the de- velopment of philosophy, we should at least cast a brief glance at the first attempts to define some of these basic concepts. Religious concepts were often formulated in the process of bolstering up con” flicting political positions, and then took on decisive significance in the subsequent development of Islamic theology. The first serious political rift grew out of a struggle for the lead- ership of the Muslim community by the two able contestants for the caliphate, ‘Ali, son-in-law of Muhammad and fourth caliph, and Mu‘awiyah, governor of Damascus and founder of the Umayyad dynasty. According to the traditional account, just as ‘Ali was about to snatch the fruit of victory in a battle at Sifftn in 657, Mu'awiyah tricked him into calling off the fighting and con- 37 oo History 9 Isainic Philosophy senting t arbitration, which eventually resulted in ‘As a consequence, a section of his army mutinied, allegedly be- cause his consent to arbitration cast suspicion upon his legiti claims to the caliphate. Whether there were other faetors at work crag nor concern us here, The important point is that. thet ratineers, called thereafter the Kharijites or Secessioniste, raised the first time in the history of Islam the question of the hea and limits of political authority; they even went as far as repudiat. ing the necessity of the caliphal office altogether and advocating tyrannicide.* Theis encouragement of anarchy and political assas- sination, however, was bound up with a precise view of the nature and score of orthodoxy (or piety), which set them apart from re- volutiorary groups elsewhere. According to the Kharijites, a Mus- lim wko commited a grave sin (kabirah), political or other, would cease to be a Muslim, and if he were the caliph he could be de- posed or killed legitimately as an infidel.? From this it followed that orthodoxy was the natural basis not only of political authority but of membership of the Muslim community as well. This extremist position did not go unchallenged by other Muslim sects, such as the Shi‘ah, who pledged ‘Al their unquestioning sup- port, and the Murji’ah, who challenged the Kharijites’ hidebound conception of faith (imdn). Whereas the Kharijites had tended to equate belief with outv.ard conformity to the Holy Law, the Mur- jah identified it with “the knowledge of, submission to, and Jove of God” and urged that acts of piety (or good works) were no indica- tion of genuine faith.* The faithful will be consigned to paradise according to their sincerity and love, rather than their knowledge or obedience to God. Should one in whose heart “submission to and love of God” are firmly rooted nevertheless commit a sin, it would not impair his fai him to forfeit his rightful impair his faith or cause ie place in paradise.? The ultimate verdict should, at aoe on left to God, and political authority should not be ques nine theological grounds since it belongs to God alone to de ‘Ali's downfall,! 6 iti, History of "ALMas'adi, Murij, IV, gor f aleTabart, Histor, 1, 9340-80 6 Hie 2 the Arabs. rp. 181 £. 2 Al-Shahrastant, al-Milal, pp. 92 Mf. fer cited as * Ibid, pou, Seg also al-Beghlad, l-Fargbain al-Fira, P62 (nerea al-Farg), ‘ $ bid, p. 104; al-Baghdadi, al-Farg, pp- 191 Bid, p. 104, 38 ————_—_ Early Political and Religious Tension, sth of rulers, as indeed of all Muslims. ences tne Ar cligibility for the caliphate, the Mur I ques parjites in one important particular: any thes deemed worthy by the community way cgardiess of whether he descended from or even was of Arab stock, as the the genuineness On the cruct ji'ah agreed wil pious Muslim w eligible for that office, a Quraysh, the Prophet’s tribe, i 7 vatives had stipulated. ue conservativ liberal views of the Murji’ah included the claim, extremel: . Other Tae leading theologians, that verbally profess. ascribed to some 0! A ns, © ing the most heterodox beliefs (such as trithcism) does not neces- sarily entail infidelity, and that committing the gravest sin does not lessen the faith or jeopardize the salvation of the Muslim who died professing belief in God’s unity, which was the sole prerequisite of salvation, according to them.® The third major religio-political sect to emerge during the up- heavals that shattered the unity of Islam shortly after Muham- mad’s death was the Shi‘ah. It was by far the most important faction to break away from the main body of Islam. Like the other two sects considered above, the Shi‘ah sprang out of the political strug- gles of the times and the attempt to find an adequate answer to the problem of political authority which the Kharijites had so dramati- cally raised. Whereas the Khirijites are said to have revolted against the fourth caliph out of jealousy for the unquestioned con- stitutional prerogatives of the duly elected caliph, and the Murji’ah to have voiced a mild protest against fanaticism but to have left all answers to God, the Shi‘ah simply pledged their absolute and un- qualified support to ‘AIT as the sole legitimate claimant to the caliphate.’ In trying to give substance to their claims for ‘Ali’s legi- ee the Shi‘ah often resorted to de jure rather than de facto a ments and rested Most of their claims on an a priori or ideal- or mesa ieee ie the caliph (whom they call Imam, i.c., head not eat 1s functions. The Imam, they contended, WS only the sole rightful successor of Muh: hose suc cession can only run in hi uhammad, whose is progeny (the so-called House of the Prophet), but al ral 50 was the only authoritative interpreter of the Holy $ CL Goldziher, Le dogme et la lol de 7 Al-Shahrastini, al-Milal, p. 106, 3} Wbid., pp. 104, 107; al-Baghdaar, Goldziher, Le dogme, p. 165 £5 Vhilem, p. 68. , and cf. p. 86; al-Baghdadi ighdadi, al-Farg, p. 19° Far, P. 195; Goldziher, Le dogme, pp- 180 © Shahrastac.i, al-Milal, pp. 108 f. 39 Tt History cf Islamic Philosophy nlixe the Kharijites, who did not flin. political anarchy, the Shi'ites stood for a oe oe eet of theocratic and absolutist type. They maintained that un see Iman is not chosen by yopular clection, as had been a iP oF ticnal fiction underlying the election of the first three cain ace rather by divine Gesipnation. The Prophet, in nominal ans simply ats 18 the mouthpiece of God."® Since the chiens him, tic of the ‘mam is his inability to err or to sin ( the charge of violating the Holy Law or the never be leveled at him or used as a pretext the Kharijites had done; to do this would be to jeopardize both the political unity of tle community and the purity of the Holy Law," Moreover, in view of the importance of his function as the vicege- rent of God on earth and the infallible teacher or supreme pontiff of the Muslim comn.unity, his office cannot be dispensed with, nor can the line of succession guaranteeing it be broken. In the absence of the “visible” Imam, it can onl be assumed that he is in tempor- ary “concealment’ (ghaibah) and the Muslim community must manage ‘ts affairs on some kind of interim basis as best it can until his eventual return at the end of time (raj‘ah).'? Although the original supporters of ‘Ali sought to find a textual basis in the Koran or tne Traditions for their legitimist constitu- tional ciaims, it is clear that they drew their theological arguments mainly from the realm of a priori speculation. They were so engross- ed with the concept of the faultless Jmam that they proceeded with- out Lesitation to invest him with divine or scmi-divine qualities. Onc of the earliest Shivites, ‘Abdulla b. Saba’, a convert from Juda- ism, is said to have taught that ‘Alt was immortal ped ee would return at the end of time to “inherit the earth. o a advocates of Shi'ism, while accepting in principle the concept © immortal /mam, reserved this privilege for their own pee 760. the Isma‘ilis consider Isma‘il, elder son of Ja'far, who died in T+ the last Jmdm and clain. that he is in temporary concesitan wnereas the Twelvers look upon the twelfth Imam, MTN al-Hasur. (d. 878), as the Mahdi or Guided One, who characteris. “igmah), it follows that Precepts of God can for deposing him, as ® Al-Shatirastant, al-Milal, pp. 108 f. 1655 2 AL-Naubakhti, Firag al-Shi‘ah, pp. 16, 91- « Goldziher, Le degmes P- 1 lbid., p. gt; al-Shahrastani, al-Milal, pp. 122, 131 COMIN 1, pp 62 al-Hilli, al-Babu't-Hadi‘Ashar: A Treatise on the Principles ea p. 18-20- " AL-Ash‘ari, Magalat, p. 15; al-Naubakhtt, Fira al-Shi'ah P 40 Early Political and Religious Tension ms the end of time to “fill the earth with justice, as it had heen filleg wh ci scepicg 1814 we aati major issue that the Kharijites had raised ay, thereby bequeathed to subsequent theologians ~ the nature oft licf or faith (iman) - the Shi'ite Position presents Certain Fevoly. tionary features that are of considerable interest to the histo Islamic ideas. Whereas, for instance, the Kharijites had q, the “Book of God” to be the ultimate court of appeal for th ment of religio-political differences, the Shitites.proclai Imam 2s the ultimate theological and judicial authority in J recognized him as the fount of religious instruction (sa the name Ta'‘limis is sometimes applied to the extreme S| icularly the Isma‘ilis. "Moreover, since throughout Muslim history the Shi'ites haq been forced into the position of a disgruntled minority whose poli. tical ambitions were repeatedly thwarted, it was natural that the should rebel intellectually against the facts of religio-political real. ity and seck in the realm of abstract constructions a spiritual haven to which they could turn in adversity. This tendency would prob- ably account not only for the revolutionary spirit that fired many Shr‘ite leaders throughout Muslim, history and the occultism char- acterizing Shi‘ite thought and attitude, but also for their associa- tion with the leading school of rationalist theologians in Islam, ice., the Mu‘tazilah,!® their recognition of the validity of the indepen- dent judgment (jjtihad) of qualified jurists in matters of jurispru- dence, even to the Present day, and their readiness to assimilate Greek Philosophy without any hesitation, Paradoxically enough, however, some major forms of anthropomorphism were entertained by Shi'ite doctors,!® Probably as a means of bridging the gap be- tween God and mai Orian of leclared © Settle. med the slam ang ‘lim); thus hitah, par. Sunnite sects of Islam, we think, self-conscious and deliberate asse should be sought in the Shi ie rtion of their inalienable identity a Al-Naubakhws, 8 Goldziher, 'S AL-Ash‘art, ibid, and al-Hil Le dogme, pp. 188 ¢, Magillat, pp. 15, ¢; *l-Shahrastani, al-Milal, pp. 14, 143 li, al-Babu '-Hadi“Ashar, pp. 440 f. History of Islamic Philosophy The acxativism which stems from this asse proportionate dimensions, as expressed in Shi‘ite maxim “Whatever runs counter to nizy is the token of rectitude.” often reaches dis. the generally received a {the practice of] the com- Il The Rise of Islamic Scholasticism (Kalam) Muck more important for our facticns discussed above are feet rth he eligio-politca which began to split the ranks of Islam from the extensions apparently gained momentum with the introduetion X a fosophy in the eighth and ninth centuries. The early juri ree and. Fraditionists (Mukaddthin), despite their avowed hate did not aitogether fail to perceive the obvious logical incongrucr, eee hy neaiy ase appa nee only when more was at stake ee renee a only whi was: exegesis or linguistic analysis did theological schools begin to take shape and the protagonists of conflicting theological views begin to engage in debates of dogma. Political factors, Judaeo-Christian influences, and Greel: philosophical ideas seem to have been the chief forces contributing

    Anda mungkin juga menyukai