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The Existence of Shia in Indonesia Between Tradition and Power of Government

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Paramita:Paramita: Historical Historical Studies Studies Journal, Journal, 28 (2),28(2), 2018: 2018 125 -136 ISSN: 0854-0039, E-ISSN: 2407-5825 DOI: http://dx.doi.org/10.15294/paramita.v28i2.12912 THE EXISTENCE OF SHIA IN INDONESIA BETWEEN TRADITION AND POWER OF GOVERNMENT Wahyu Iryana1, Nina Herlina Lubis2, Mumuh Muhsin Z2, Kunto Sofianto2 1) Doctoral Program Student, Faculty of Cultural Sciences, Padjadjaran University 2) Department of History and Philology, Faculty of Cultural Sciences, Padjadjaran University ABSTRACT ABSTRAK The Shia movement in Indonesia until now Gerakan Syiah di Indonesia hingga saat ini still exists. Thus, the raised question is why masih ada. Dengan demikian, pertanyaan Shia can exist in Indonesia. The formulation yang diajukan adalah mengapa Syiah bisa of the problem in this study is what traditions ada di Indonesia. Rumusan masalah dalam can make Shia exist until now? What is the penelitian ini adalah tradisi apa yang dapat concept of leadership in Shia? What are the membuat Syiah tetap ada sampai sekarang? Shia tactical organizations to drive Shia? The Apa konsep kepemimpinan di Syiah? Apa research method used is historical research organisasi taktis Syiah untuk mendorong Sy- methods, namely doing data collection iah? Metode penelitian yang digunakan ada- (heuristics), selecting data (criticism), review- lah metode penelitian sejarah, yaitu ing and analyzing (interpretation), and writing melakukan pengumpulan data (heuristik), history (historiography). The results of the memilih data (kritik), mengkaji dan study can be concluded that the traditions of- menganalisis (interpretasi), dan menulis se- ten carried out by Shiites including Ahlulbait, jarah (historiografi). Hasil penelitian dapat Al-Bada', Ashura, Imamah, ‘Ishmuh, Mah- disimpulkan bahwa tradisi-tradisi sering dil- dawiyah, Marja'iyah, Raj'ah, Taqiyah, Ta- akukan oleh kaum Syiah termasuk Ahlulbait, wasul, Tawalli and Tabarri. Leadership theory Al-Bada ', Ashura, Imamah,' Ishmuh, Mah- in Islam, in essence the theory of leadership or dawiyah, Marja'iyah, Raj'ah, Taqiyah, Ta- power in Islam has two different conceptions, wasul, Tawalli dan Tabarri. Teori kepem- the first, the conception of Imammah impinan dalam Islam, pada intinya teori (leadership according to Shia specifically Sy'ah kepemimpinan atau kekuasaan dalam Islam Imammah) and second, the conception of the memiliki dua konsepsi yang berbeda, yang caliph (leadership according to Sunni pertama, konsepsi Imammah (kepemimpinan (Ahussunnah Wal Jamaah). The largest Shia menurut Syiah khusus Sy'ah Imammah) dan tactical organizations in Indonesia are IJABI kedua, konsepsi khalifah (kepemimpinan and ABI. menurut Sunni (Ahussunnah Wal Jamaah). Organisasi taktis terbesar di Indonesia adalah Keywords: Shia, Tradition and Power. IJABI dan ABI. Kata kunci: Syiah, Tradisi dan Kekuasaan Author correspondence Email: [email protected] 125 Available online at http://journal.unnes.ac.id/nju/index.php/paramita Paramita: Historical Studies Journal, 28(2), 2018 INTRODUCTION is the way of packaging the doctrine of his Research on the existence of Shiain Indo- teachings wrapped in a term of "love" to nesia is very important to study because Ahlul Bait and his family. Islam, as a uni- there is less literature and information ex- versal religion and system for mankind in plaining about Shiite culture and power, all ages and places, is a combination of on the other hand, the majority of Indone- three essential elements: Aqeedah, sian population is Muslim, so as one of Shari'ah, and Akhlaq. And the Qur'an is the greatest mahzab in the world, Shia the first source of law that is revealed to needs to trace its historical roots to refer- the Messenger of Allah while the Prophet ences, and information about the spread himself is the explanation of everything of Shiah Islam in Indonesia in general can written and implied in it and the source of be well understood, at least why the Shia the second law with his sunnah. Undoubt- can survive and its movement still exist in edly, Muslims generally agree that the ob- Indonesia. The next reason why Shia is ligation to enforce Islamic laws (Shari'ah) important to study is that post-1979 white does not apply only to the lifetime of the reform in Iran is indicated to have an im- Messenger of Allah (SAW) of its enforce- pact on the systemic and the massive de- ment but shall remain forever until the velopment of Shia teachings in Indonesia, Day of Resurrection. including the realm of youth movement, Almost all Muslims regard the atti- as evidenced by the cadre of scholarships tude of opposing and changing the provi- through free scholarships to Iran (Qum ), sions of Allah and His Messenger as kufr. and the rise of Shia books of history in But the source of the Shari'ah has left his 1979 in Indonesia is as a part of the agitat- people who have just released the snares ing of Shia propagation. The phenomenon of jahiliyah in a relatively young age (63 of the emergence of the Ikatan Jamaah years). Muslims lose their source of law Ahlul Bait (IJABI) organization in Ban- and leaders. While the delivery and dung, Ahlul Bait of Indonesia (ABI) in Ja- presentation of three important elements karta seems to be the culmination marker have not been completed in the same of the Shia that has long been rooted to agreement among the religious leaders have branches to the regions in Indonesia. (leaders of the School) so as to cause a Moreover, some figures from IJABI and variety of perceptions that arise after the ABI are a plunge in election contestants death of Prophet Muhammad SAW, such as Jalalludin Rahmat, Dedi based on the understanding of each school Jamaudin Malik and so on. The research then it is natural that the perception differ- method used is historical research meth- ence existed until now. This is a part of ods. That is doing data collection the unfinished apostolic task of delivering, (heuristics), selecting data (criticism), re- and the caliphs, the companions, the tabi'it viewing and analyzing (interpretation), and tabi'in are the successors of the Proph- and writing history (historiography). From et Muhammad, who seek only, deter- the above description, the author tries to mined and endeavored to understand and address the issues to be discussed as fol- to interpret the apostolic tasks that have lows. Nevertheless, in this paper, what not yet been communicated to his people. will be studied is what makes Shia exist in Starting from the interpretation and un- Indonesia. derstanding of the importance of aqeedah for the people, because in fact the aqeedah TRADITIONS OF SHIA TEACHINGS is the main part (usul). Aqeedah is also With regard to the first analysis to under- called Ushuluddin (religious principles) stand Shia teachings, the author tries to and by some Muslims is also known as expound the term of Shia understanding. "arkanul-faith" (the pillars of Faith). After Shia is the first political sect in Islam. The the death of the Prophet when entering the uniqueness of the Shia school as the oldest pre-khalifah era of his successor, there are controversial stream that still exists today some Muslims who began to embrace 126 Paramita: Historical Studies Journal, 28(2), 2018 some theological flow (al Mazhahib al he has set with new rules or decrees. Ac- Kalamiyah), such as Al Imamiyah, Al cording to the Shia school of thought, the Mu'tazilah, Al Asy'asriyah, Al Maturidi- change of God's decision is not because yah, Jabariyah, Al Khawarij, Ahlul Had- Allah knows a maslahat, which was not ith, Al Salafiyah or Al Wahabiyah and so previously known by Him (as is often re- on. As this creates the Islamic aqeedah garded by various parties). In Shia, such differently, and sometimes, it is even op- beliefs include kufr. Imam Ja'far al-Shidiq posite. Yet the area of theological differ- stated, "Whoever says Allah knows something ence can be narrowed down and divided that he does not know, and therefore he regrets, into two classes, between rationalists then that person for us has disbelieved in Al- (Imami and Mu'tazila) and textual dog- lah." According to the Shia school, the matics (Ash'ariyah and others). The first change is due to there are certain benefits group makes sense as the source of aqeed- that cause Allah to decide a case accord- ah while the second group makes the text ing to the circumstances of his day. For (naql) as the source of aqeedah. example, God's decision to replace Isma'il Unlike of Shia is better known as with sheep, whereas before Allah ordered furu'udin (branch of the subject) and fiqh. It Prophet Ibrahim to slaughter his son, is the realization of aqeedah. Muslims also Isma'il. follow some schools of fiqh (Al-Mazhahib Third, Asyura. Asyura comes from al Fiqhiyah), such as Al-Imamiyah or Al- the word 'asyarah which means ten. The Jafariyah, Al-Hanafiyah, Al-Malikiyah, above means the tenth day of the month Al-Hambaliyah, Al-Dhahiriyah and so on. of Muharram commemorating by jamaah But in general, Muslims can be divided of Shia as a day of general mourning to into two groups, namely the supporters of commemorate the death of Imam Husain friends and supporters of the holy family bin Ali and his family in the hands of of the Prophet (Ahl al-Bait). The two big Yazid bin Mu'awiyah bin Abu Sufyan's groups are also often referred to as the troops in the year 61 H in Karabala, Iraq. Imami Shi'ism and Ahlussunnah Wal Ja- At the memorial service of Asyura, in ad- maah. The sources of Shia according to dition to commemorating the struggle of them are different. The essence of Shia Imam Husain bin Ali in establishing the teachings can be traced from ritual tradi- truth, the Shia members also read sholawat tion to a dispute between the Companions for the Prophet and his family, condemn- of Ali bin Abi Talib and Mu'awiyah bin ing the perpetrators of the killing of Hu- Abu Sofyan.
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    Distribusi Perspektif Muhammad Baqir Al-Sadr Novie Andriani Zakariya Program Studi Magister Ekonomi Syari’ah UIN Sunan Ampel Surabaya Email: [email protected] Abstrak: This study aims: 1) to explore the Muhammad Baqir Al-Sadr ideas about the Islamic economics system 2) to know the perspective of Muhammad Baqir Al- Sadr about distribution. 3) to analyze the perspective relevancy of Muhammad Baqir Al-Sadr about in now era. This study was research methods with literacy methode, which were analyzed descriptively. This study try to find library materials that are relevant to the research topic. In addition, this study includes life history of figures, namely a systematic study of Muhammad Baqir Al-Sadr about Islamic economic thought in accordance with the focus of research on the concept of distribution of Muhammad Baqir Al-Sadr’s perspective. This study found that the Muhammad Baqir Al-Sadr ideas have fundamental differences with other capitalism economics thinkers. They have an ideas that economic problems are caused by the scarcity of economic resources comparing with unlimited human needs but, Muhammad Baqir Al-Sadr ideas that economic problems are caused by the uneven distribution of wealth. His basic ideas of Islamic economic was contained in his writing Iqtisaduna which studied the theory of production and distribution. [Penelitian ini bertujuan: 1) untuk mengetahui pemikiran Muhammad Baqir Al- Sadr tentang sistem ekonomi Islam. 2) untuk mengetahui pandangan umum pemikiran Muhammad Baqir Al-Sadr tentang distribusi. 3) untuk menganalisis kerelevansian pemikiran Muhammad Baqir Al-Sadr dalam konteks kekinian. Studi ini dilakukan dengan menggunakan metode penelitian literasi yang dilakukan secara deskriptif analisis.
  • "A New Reading on Authority and Guardianship (Wilayah): Ayatollah Muhammad Mahdi Shamsuddin." Democratic Moments: Reading Democratic Texts

    "A New Reading on Authority and Guardianship (Wilayah): Ayatollah Muhammad Mahdi Shamsuddin." Democratic Moments: Reading Democratic Texts

    Mavani, Hamid. "A New Reading on Authority and Guardianship (wilayah): Ayatollah Muhammad Mahdi Shamsuddin." Democratic Moments: Reading Democratic Texts. London: Bloomsbury Academic, 2018. 177–184. Bloomsbury Collections. Web. 27 Sep. 2021. <http:// dx.doi.org/10.5040/9781350006195.ch-023>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 27 September 2021, 16:47 UTC. Copyright © Xavier Márquez and Contributors 2018. You may share this work for non- commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. CHAPTER TWENTY-TWO A New Reading on Authority and Guardianship (wilayah): Ayatollah Muhammad Mahdi Shamsuddin Hamid Mavani Islam categorically rejects dictatorship because it always leads to oppression, persecution, and uprising.1 From the Islamic point of view, only the divine (most exalted), who has no partner or associate in His Lordship, Authority, and Guardianship (wilayah), has the right to govern and enjoy absolute rule. In essence, no human being has any right to rule over others. The rule and control of God is the only type of guardianship and authority that complies with human reason and intellect. Every mandate of authority and governance (hakimiyyah) for a human being requires a definitive proof. In its absence, therefore, no one has authority over another person, any other existent in the universe, or over nature, including over one’s own life and property. That these set limits cannot be transgressed is a fundamental principle under the subject of authority, as well as a matter that is well-established in jurisprudence and theology . 178 DEMOCRATIC MOMENTS [I]nvoking democracy while the infallible Imam is among us would be religiously unlawful, but .