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 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, and . Leadership theory Al-Bada ', Ashura, Imamah,' Ishmuh, Mah- in , 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 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 . Undoubt- can survive and its movement still exist in edly, 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 . 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 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-" (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 - change of '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. 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 . 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 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. Here is the essence of the sain and his family, and demonstrating Shia teaching tradition. various actions (such as lapping chest and First, Ahlulbait. Literally ahlulbait carrying the coffin) as a symbol of sadness means family or close relatives. In Islamic to the death of Husain bin Ali (Zainuddin history, the term (Ahlulbait) was specifical- & Bayar [ed.], 2000:. 20-21). ly meant for the family or relatives of the Fourth, Imamah (leadership), Prophet Muhammad. There are three Imamah is the belief that after the forms of ahlul verse. First, it includes the Prophet's leadership. After the death of wives of Prophet Muhammad and all the the Prophet Muhammad, there must be Bani Hashim. Second, it is only Bani Islamic leaders who continue the mission Hashim, and the third is limited only to or message of the Prophet. Or, in the the Prophet's own family, 'Ali, , sense of Shari'ati, it is a progressive and Hasan, Husen, and priests of the descend- revolutionary leadership that goes against ants of' Ali bin Abi Talib and it is more other political regimes to build people and popular. society on the right and strong foundation Second, Al-Bada’in terms of lan- that will lead to awareness, growth and guage: bada 'means visible. The doctrine of independence in making decisions (Ali al-Bada 'is a belief that Allah Almighty is Syari’ati, 1995:65). In Shia, the leadership able to change a rule or a decision which includes religious and social issues. Priest

127 Paramita: Historical Studies Journal, 28(2), 2018 to them are religious leader as well as leadership of the fuqaha. community leader. In general, in the Shia, Eighth, Raj'a. The word Raj'ah except for the Shia of Zaidiyah, the priest's comes from the word raja'a which means determination is not based on the consent to return home. Raj'a is a belief in the re- or the choice of the people, but based on vival of some of the most sacred servants or appointment by the previous of Allah and some of the most ungodly priest or by the immediate Prophet, com- servants of Allah to prove the greatness monly called nash (Syirazi, 1423H: 76- and power of Allah on the earth, together 92). with the appearance of the . While Fifth, 'Ishmuh. In terms of language, Shaykh Abdul Mun'eim asl-Nemr, defines ishmuh is a masdar form of the word Raj'a as a principle of Shi'i aqeedah, which 'ashama which means to maintain or to means that some people will be revived keep.'Ishmah is the belief that the , after death because it is the will and the including the Prophet Muhammad, have mercy of Allah, after turned off again then been guaranteed by Allah from all forms on the resurrection day with the creature of wrongdoing and forgetfulness. Shari'ati other entirely. The purpose of this Shia defines' ismma as the principle which principle is to satisfy the desire to govern. states that the leader of a community or Then, it is also to take revenge on those society that is, the person in charge of fate who seized Ali's leadership (al - in his hand, the person who is given the Nemr,1998:146). leadership mandate by the people, must be Ninth, Taqiyah. In terms of lan- free from evil and weakness. (Syari’ati, guage, Taqiyah derived from the word 1995:65). or ittaqa which means fear. Taqiyyah Sixth, Mahdawiyah. Derived from is a cautious attitude in order to maintain the word Mahdi, which means belief in the salvation of the soul because of fear of the coming of a savior at the end of the danger that can befall him. In this caution, age that will save human life on earth. there is an attitude of identity hiding and The savior is called Imam Mahdi. In Shia, non-directing (Shari'ati, 1995: 65). Taqiy- the figure of Imam Mahdi is very clear. yah's conduct may, even if the law is man- He is one of the priests that they believe. datory and is one of the foundations of the Shia Itsna 'Asyariyah Ja'fariyah, for exam- Shi'a School (Syirazi, 1423 H: 105-107). ple, has the belief that Muhammad bin The concept of Tqaiyyah is taken from the H asan al -Askari (Muhammad al - history of Imam Abu Ja'far Ash-Shidiq Muntazhar) is the Imam Mahdi. Besides, As. He said: "Taqiyyah is my religion and the Imam Mahdi is believed to be alive today, religion of my fathers. Someone will not be reli- except that ordinary people cannot reach gious if they do not do taqiyyah " (Al Kulaini, him, and later in the end of time he will 1428 H/2007 M: 219). reappear with justice for all the people of Tenth, Tawasul, is pleading with the world. Allah by calling the person or the position Seventh, Marja'iyah or Territory al- of a Prophet, a priest or even a so Faqih. The word marja'iyyah comes from that the prayer is quickly granted by God the word marja' which means the return of Almighty. In Shi'i, tawasul is one of the something. Whereas the word Territory al- most difficult religious traditions to sepa- Faqih consists of two words: Territory rate. It can be said that almost every pray- means power or leadership; and faqih er, they always insert the element of ta- means fiqh experts or Islamic jurists. The wassul, but usually in Shia is lim- Faqih region means the power or leader- ited to the person of the Prophet or the ship of the fuqaha. Whereas the word Ter- Imams of the Ahlul Bayt. In prayers they ritory al-Faqih consists of two words: Ter- always find phrases like "Ya Fatima isyfa'i ritory means power or leadership; and fa- 'indallah" (O Fatimah, ask intercession for qih means fiqh experts or Islamic jurists. me to Allah) Tawalli and Tabarri. The The Faqih region means the power or word tawalli comes from the word tawalla

128 Paramita: Historical Studies Journal, 28(2), 2018 fulanan which means to appoint someone the Shia Imamiyah Itsna Asy'ariyah as their leader. The tabarri comes from the Ja'fariyah with the revolutionary figure, word tabarra'a 'an fulan which means to Imam Khomaeini, began to be known break away or away from someone. Both post Islamic Revolution of Iran; (2) Cul- of these attitudes are adhered to Shiite fol- tural Shia, is to form Shia society lowers based on several verses and (followers of Shia fiqhiyah) (“Shia Move- which they understand as a command to ment in Indonesia”, February 2012). This tawalli to the Ahlul bait and tabarri of their is indicated by historians already in Indo- enemies (Al Kulaini, 1428 H/2007 M:. nesia along with the entry of Islam into 13). the Indonesian archipelago in the 7th AD and begins to develop in a sustainable in THE INFLUENCE OF IRAN'S ISLAM- subsequent centuries. IC REVOLUTION ON THE DEVEL- It should be noted, however, that OPMENT OF SHIA IN INDONESIA before the Islamic Revolution in Iran, The starting point of the spread of there were already Indonesian students Shias to Indonesia was marked when studying in Iran and developing signifi- Ayatulah Khomaeni was able to over- cantly after the Islamic revolution in Iran throw Reza Pahlevi Rezime in Iran, 1979. with the opportunity to explore the teach- In general, the community, ings of Ahlul Bait in scientific “Hawzah” especially Indonesian Muslims, have in Iran. In the 1979s until the 2000s, the known Shia traditions and teachings since habibs who returned from Qum, Iran, be- decades ago. However, during that time, gan to teach Shiaism to a limited circle, Shi'a never appeared on the surface, they like Ustadz Umar in Palembang and hid themselves (Taqiyyah). Even histori- Ustadz Husein Muhammad ibn Abu Bakar cally, Shia in Indonesia has existed since Al Habsyi in East Java. Given the Islamic Islam entered Indonesia for the first time. revolution Iran has had a substantial im- This fact has been widely referred by pact on the development of the Ahlul Bait many observers and historians including teachings in the world and Indonesia. In Aboebakar Atjeh, A. Hasyimi, Agus the early time, the delivery process of the Sunyoto, Azmi Jamil, also Fatimi (Khalid 80s was still not organized only by some Al-Walid, 2011: 15). Culturally, Shia has people on the cooperation of Samahatul emerged in Indonesia along with the arri- Ustadz Husein al-Habsyi (RIP) by being val of Islam to the Indonesian archipelago sent to Iran to deepen the ideology and through trade and da'wah in its taqiyyah that too was still furtive given the political form. Later, when the events of the Islam- sensitivity of the time (the New Order). ic revolution in Iran in 1979, Iranian poli- Then to the next process until 1982, many tics flared up. An Iranian cleric domiciled students began to study the book of the in exile in France, Ruhullah Iranian revolution, and they were attract- Khomaeini succeeded in overthrowing the ed by Shia thinking. At the same time, autocratic government in Iran, the Chair- student activities were being suppressed by man Muhammad Reza Shah Pahlevi. the New Order government. So, it is for- Shi'a from that time has a state. The revo- bidden to do social activities until back to lution affected Indonesian students. At the the . This second wave is charac- beginning, of the movement is intellectual, terized by two things, centered on the but since the presence of alumnus, Qum Campus and focusing on ideological dis- Shia movement began to develop Fiqh of cussions and Shia’s philosophy. At that Shia, so emerged Shia institutions. Thus, time, Shia spreading had not been a this study considered that the Shia in In- threat. Because, only considered as an in- donesia is divided into two types: (1) The tellectual movement (Al-Walid, 2011:15). politic of Shia (Shia Syiasah), to form an The next wave takes place when Islamic state (followers of Shia political people want to explore Shia through its and intellectual ideas) more specifically to fiqh. So, in the years later, some people

129 Paramita: Historical Studies Journal, 28(2), 2018 who entered the official selection team Shia's thought was supposed to be brought was followed. However, the selection is by Ismailiyah of Shia who sourced from not effective because of the short time of Persia which then spread to the inland the team in Indonesia as well as the extent border of Bukhara and Afghanistan, then of the territory of Indonesia. In 2010, to Indonesia. through the trust given to representatives, Currently, Indonesia as the most Jami'ah al-Mustafa in Indonesia formed populous Muslim country is very strategic his own team and conducted his own test. if it is not anticipated since the early dan- In its development, the Shia of themselves gers of western culture and black propa- was experiencing disagreements and shifts ganda against one Islamic group with oth- of understanding, so the historical- er Islamic groups. The aims are to weaken transformative history of Shia has a pro- and to divide the unity of Muslims, both longed controversy over the seizure of in- from within and from outside, either fast fluence and rivalry, as well as the internal or slow, and it will inevitably happen by hegemony that always arises in every peri- consistently supporting every movement od of power is built. The internal conflicts that ignites the differences of schools. As among Shia themselves for political power already known by all the majority of Indo- were also no less fierce with external con- nesian Muslims, that Islam entered and flicts against their enemies who would developed in Indonesia comes from the overthrow the established dynasties. The Arabian Peninsula or even from in wheel of history is like the rhythm of time the 7th AD, in the first century of Hijri- and night or spring and fall shifts, which yah. The arrival of Islamic preachers pre- are rolling in turns. viously known as the Jazirah or Hijaz has The Shia presence is driven by the opened up a new round of clashes be- motivation and ideals of establishing the tween Gujarat-Persian- and Ar- state based on the Imamah concept, histor- ab-Wahabi Islam. This seems to be the ically characterized by internal-external embryonic conflict between literalism and struggles that are relatively more crucial in Indonesia. than other regions. That is, the chronolog- In later times, the flow of traders ical nature of the long strife within Shia's and preachers from Persia had ceased to circles, including internal-external upheav- provide opportunities for the arrival of al, from the beginning of a conflict of un- Islamic and Arab preachers. But to note, derstanding about the concept of khilafah there are two types of Arab preachers who versus Imamah, the concept of state form, cannot be considered the same, the to the problem of fiqhiyah which is furu'i- preachers from Yemen (Hadhramaut) yah (Baharun, 2001:82). who brought the Shafi'i school of Islam The other side of the majority of but later allegedly still contaminated ele- historians argue that the religious ideology ments of ancestry Ahlul Bait and preach- embraced by the first spreaders of Islam is ers from Saudi Arabia who spread the a Sunni-patterned Shia Islam ideology movement Wahabi or Salafi. The Sunni that is more emphasized aspects of Su- Islam represented by the fism. However, it cannot be denied also (NU) in Indonesia is the collection of the the variant of Shi'i ideology in religious school of Abu al-Hasan Asy'ary ideology in Nusantara because of the in- and the four schools of jurisprudence and teraction in the future. This opinion is re- the of Ghazali, and it can be esti- inforced by the fact that the majority of mated that the frequent causes of Sunni- Muslims in Indonesia has the Shafi'i Shiite conflicts in Indonesia are caused school, one of the schools of the four firstly because excessive fanaticism. Addi- schools of Sunni religious ideology. But, it tionally, secondly, this is because of the cannot be argued also that the Shia school lack of perfect information received by the of thought itself entered in Indonesia as community. Third, the existence of certain the entry of Islam into the archipelago, groups that are deliberately slandering

130 Paramita: Historical Studies Journal, 28(2), 2018 against certain groups and use a lot of so- natural thing. The scholars hold fast to the ciety, so there was a horizontal conflict as fact of the history of the 'division' of Islam happened in some places in the early 90s which had begun to strike the government until now. of ibn Affan and gained its most So, the beginning of the history of powerful momentum during the reign of Islam has given birth to the terminology of Ali bin Abi Talib, precisely after the battle different leadership concepts; Sunni called of Shiffin. The adherents of the Shia hold it the concept of "khilafah", while the Shia firmly, based on the hadiths they received named it with the concept of "Imamah". from ahlu al-bait, argued that the split had However, rejection of important aspects of begun when the Prophet Muhammad religion does not make a person out of SAW. Death and the were en- religion unless the individual knows the trusted to the shoulders of as consequences of his rejection is to reject Shidiq. The relationship between Sunnis the Messenger of Allah and Allah. How- and Shia has been controversial since the ever, differences of opinion in the theoreti- beginning of the politically and ideologi- cal problems that many scholars have, cally divided split between the followers of which may be due to disagreements in the Umayyad Caliph Muawiyah at that terms of the messiness of the narrator and time and the followers of Ali ibn Ali Talib. the meaning of a , or some other There are also among them (Shia follow- things that cause disputes on which the ers) claiming that there are Sunni narra- basis of difference does not result in the tions which tell the contradictions among discharge of a person from religion. the Companions about the problem of Ca- It is based on some historical liph Abu Bakr and Umar. sources that these attitudes and statements As the Shura Council of Ikatan Ja- separate the Shi'a minority from the Sunni maah Ahlul Bait Indonesia (IJABI) majority, and make the followers known Miftah Fauzi Rakhmat stated: to the community as partisans or Shi'is Ali The post- Shia Islam believes that the (Hasjmy, 1983: 35). Even some Sunnis Prophet's will to Imam Ali, the Sunnis refer to the Shiites as Rafidhaah, which do not believe that the Prophet did not according to etymology, means to intend but gave it to Shura, then with the war between Siti Aisyah and Syaidi- leave (Wali, 1996: 14). In the terminology na Ali, that is part of history that cannot of the Sunni Shari'a Rafidhah means be forgotten by the followers of Islam "those who reject the Caliph (leadership) Shi'a because this could be and proved of Abu Bakr and Umar bin Khattab, es- that from there the beginning of many cape from both, and some friends who interpretations about Shi'ism, for Imam follow both." At that time, the understand- Ali is religious conflict, but for Siti ing of Shia Islam was still on the level of Aisyah this is a political conflict be- Siyasah politician or who only followed cause Imam Ali who fought for religion Ali ibn AbiTalib, followed by a feud be- is Ali already khalifah whether because tween Ali and Ayesha, and Mu'awiyah in Imam Ali committed tyranny and then fought by Siti Aisyah. Thalhah and several battles, in various scholars about Zubair or there is a political background the perception of purpose and motivation so that it happens" (Statement of Shura of the occurrence of the war. Council of Ikatan Jamaah Ahlul Bait As mentioned above, the fundamen- Indonesia (IJABI) Miftah Fauzi Rakh- tal difference between these two schools man, Wednesday 3 July 2013 at 09.00 does not lie in the issue of the pillars of s / d 12.30 West Indonesian standard religion (ushul), but it lies in the inequali- time in Bandung). ties of the respective worldview in the pro- cess of changing the political leadership It is said in the book of Tarikh al Tabari, (succession) of the Prophet to the people Tarikh al Rasul wa al Muluk. After the Kha- afterwards. The difference of opinion lifah Ali was killed by Abdurrahman al- among scholars regarding the Shia is a Muljam, the issue of the re-emergence of

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'Abdullah bin Saba' was re-occupied with blending in West Asia. The suffi teachings the issue that the Caliph Ali was not mur- in Islam are said to have originated in the dered but instead turned to the cult of 'Ali northern region of Khurasan, Persia by bin Abi Talib'. The issue was spread former Hindus-Magians and Neo- among the lay people newly converted to Platonism who embraced Islam and be- Islam in the periphery, then he included came Shia. In fact, one of the earliest the doctrine of Tashayyu '(love of Ahlu greatest sufi figures including Jabir bi Bait in excess) (al Tabari, Vol. 5: 347). In Hayyan was a follower of Imam Ja'far al- fact, according to the study of Abdullah Sidiq. Indeed, it is not surprising that Aziz Muhammad Nur al-Wali in his doc- Seyed Hossein Nasr declares that Shiaism toral dissertation entitled "Atsharu I- is the culmination or principle of the doc- Tashayyu 'A'la At-Tarikhiyah History Fi I- trine which came to be called tasawwuf. Qarnil Awwal al-Hijri", Shia in the first cen- After the fall of Baghdad in the thirteenth tury was the Shia group which put for- century, this also emerged the mysticism ward 'Ali bin Abi Talib ra against of the tarekat which was based on the 'Uthman bin' Affan r.a and did not as a Shia’s imams as their guardians and . substitute for Rasululah Saw (Wali, 1996: (Ali, 1994: 81). 12; Hazm, 1996: 113). At a time when Muslims are declin- From the above discussion, it is ing in terms of political and military pow- clear that Shi'a in the first century was er, as well as the withdrawal of Islamic simply Shia as a group of Siyasah (politics) intellectual activity in the 12th and 13th only, as for the excessive respect and ap- centuries, the Sufi movements preserve preciation of the caliph of Ali than the Ca- religious life among Muslims. They are liph of Uthman, and at that time, there also the intermediary for the spread of Is- was no influence in the theological direc- lam out of the Middle East region, espe- tion (doctrine). In accompanied by Abdul- cially to Southeast Asia, including Indone- lah Aziz Muhammad Nur al-Wali, it was sia and the deepening of Africa. Traders, entitled "Atsharu I-Tashayyu'A'la At- nomads, and practice Sufism are the main Tarikhiyah History Fi I-Qarnil Awwal al- interpreter of the to the Hijri". It is said that there has been a long regions of Southeast Asia, Indonesia in debate between historians of the first Shia particular. The early centers of Islamic emergence, compared to the emergence of dissemination, especially in Java, such as other schools or streams, it is due to the Ampel and Giri, seem to be the connec- connection with the transmission of had- tions of thezawiyah system in India or the ith in history, such as the emergence of the Middle East which later evolved into Khawarijaqeedah at the time of Tahkim much-known as Pesantren today ( Madjid, between Ali and Muawiyah, and it does 2010: 58-59). not cause much debate among historians The development of Sufism has (Wali, 1996: 13). influenced local mystical teachings, so there is Islamic treasury there. In fact, the SHIA BETWEEN CULTURAL TRA- teachings of Sufism are part of the Islamic DITIONS AND THE INFLUENCE OF teachings of the easiest and quickly adapt POLITICAL POWER to local mystical elements. At first, the There is actually a meeting point of Shia Sufism movement appeared in the form of with other schools, especially Sunni, tarekat associations. Tariqah or tarekat is namely in the relationship of Sufism, Sufi the method for approaching Allah SWT. and Sufism. Scholars have made the con- There are two well-known tarekat in Indo- clusion that Sufi teachings that developed nesia, namely and after the 2nd or 9th centuries. Foreign phi- Naqsyahbandiyah, but the two of them losophies such as Hinduism, Buddhism, have generally become one. The Qadiri- N eo -Platonism, Majusi and Shia yah order, for example, is a special teach- Batiniyyah elements contribute to cultural ing of the Prophet Muhammad which was

132 Paramita: Historical Studies Journal, 28(2), 2018 delivered to 'Ali ibn Talib, his son-in-law and customs of the Arab community who is also the fourth caliph. 'Ali left the which put forward the fanaticism of each congregation to his descendants to ' tribe (group) rather than the unity of the Abd al-Qadir Jailani from Baghdad (1077- people, because each tribe has its own 1166), a famous Sufi (Nurcholish Madjid, leader and the law is also in accordance 2010: 60-65). Many academic figures are with the respective kabilah. the members of the Qadiriyah - The existing system of government Naqsyabandiyah congregation of Haji is only a tribe which has rules that must be Shahibul Wafa Tadjul Arifin from pe- obeyed. The tribes seek and maintain their santren Suryalaya in Tasikmalaya, such as dignity. This effort is entirely entrusted to Aboe Bakar from Aceh. Moreover, the the ruler of the tribe. Therefore, in a single Qadiriyah-Naqsyabandiyah congregation tribe, it is usually the same belief, which is claims the linking of his deeds with the left to the leader responsible for its mem- Prophet Muhammad through Ali. In this bers. Thus, the words and behaviors of the congregation, the doctrine of the coming head of the tribe are like the Shari'a that of Imam Mahdi is stronger because of the the members must obey. elements of Shia ideology that involved. In order to empower the tribe, there (Madjid, 2010:71-72) is often a dispute for prolonged conflict, The influence of Shia has been and even vengeful resentment is often widespread in Malay politics tracing some passed on to the next generation to retali- of the earliest Malay kingdoms such as ate against what their elders have suffered. Perlak, Pasai and Aceh Darul-Salam. While other factors that are not less im- Some historians acknowledge that the first portant is the social strata of pre-Islamic Islamic historians have never reported on , Syamsul (Kurniawan et al, 2011: the existence of the Shia state on the Ma- 40-42) lay mainland, having been forced to rely Then Allah SWT sent the Prophet on local sources such as the writings of A. in the midst of his multidimensional- Hasimy and M. Yunus Jamil as did some functioning people: as leader, consultant, other earlier scholars (Atjeh, 1963; 1965; role model, and teacher. In this position, 1977:27). the Prophet SAW (peace be upon him) Ever since the divine religion was teaches the Qur'an to his followers and revealed to this earth, the names of the explains the important things and guide religions of Christians and Jews were ear- his people to become true Muslims. The lier known in the land of Arabia at that Prophet delivered the religious and social time. But, then the name of Islam came in issues that arose in society and sought and the midst of adherents of previous reli- tried to solve according to the revealed gions that have contaminated the culture knowledge. Each nation in the world has of humans. Islam emerged with a new a history, especially the Arabs who have face relatively more flexible appearance is very long historical roots, the lives of peo- not rigid and can answer all the problems. ple moving from one place to another, Those are happening in Arab society at following steppes or grasslands that grow that time, challenges for the challenges of sporadically to meet the needs of life. the times can be answered with the teach- If examined and observed further at ings of the concept of the divine religion this time, Moral nation is in a state of de- which is Islam. Why Islam can be accept- terioration. In addition to corruption, ed at the beginning of its arrival, although criminality, and immoral acts, acts of blas- only a handful of people accept it, because phemy and persecution of religious teach- Islam teaches its people to always unite ings and followers of certain teachings are firmly in various and diverse activities still frequent, vigilante, and using violent even though different backgrounds from means also disgraceful morality that must post-Islam are born in Arab, the time was be overcome by the ways of providing in- completely contrary to the circumstances sight and insight religious diversity wher-

133 Paramita: Historical Studies Journal, 28(2), 2018 ever located especially in Indonesia. As Sunni scholars opposed and disbelieved stated by the Secretary General Ahlul Bait the Shia. This is not without the basis or of Indonesia, Ahmad Hidayat: historical source they once had, because if Regarding the social conflicts that oc- you look at the history of Shia Islam emer- cur, we always see that the conflict is gence from since Rasulullah SAW., it is always players, it has become common still alive after the death of Rasulullah, belief, that no events that occur in social now this controversy about the under- life and social issues such as politics, standing of shia Islam is still be discussed economy, family and religious issues Since the advent of the Shia school we always see. There are actors who are playing behind him who want to create it cannot be denied that in the body of the something that destroys the social or- Shi'i school, there is an internal break. der. If you read the founder of Zionism Even within the Shia school itself, there in the Jewish religion, Theodore Haz- are many sects that are totally odds with zle, he said that it is created by Zionism one another. That is why, if there is an in order to undermine the social estab- opinion from one other group, then it can lishment. And, because it is consistent cause misunderstanding. There used to be with the religious doctrine that the Jews the name of Shia Al-khathaniyah, Shia always make the damage, the master- Qaramithah, Ismaili Shia and Shia Zaidi- mind of provocateurs, so we conclude yah which is now widely developed in the that the root of the problem in the hu- man body of the world is aroused from State of Yemen. There is also Shia among the Zionists in the Jewish sect. ItsnaAsy'ariah Ja'fariyah which later known (Interview with Secretary General as Shia Imamiyah Itsna Asy'ariyah. It is Ahlul Bait Indonesia (ABI) Executive now growing rapidly to all over the world Ahmad Hidayat, Wednesday, June 19, and its center in the State of Islamic Re- 2013 at 13.00 s / d 16.30 in Abi Ke- public of Iran, until now, there is still a mang Office Jakarta). different understanding of the Shia. Historical facts indicate the exist- So, the Indonesian people look forward to ence of various developments of thought the Majelis Ulama Indonesia (MUI) to that are also influenced by the method of raise the attitude of tolerance and harmo- education and teaching in the past, also ny among religious people, and to give an need to be known etymologically, the open attitude to differences and like work- thought comes from the word base of " ing together as part of Islamic morality think" which means the process, the way, that needs to be developed. The scholars or the act of thinking, that is using the are examples of Muslims who can be sam- mind to decide an issue with considering pled through the Majelis Ulama Indonesia, everything wisely. In this context, think- then the Ummah will follow. In accord- ing can be interpreted as an intelligent ef- ance with its purpose and function, the fort of the work process of the mind and MUI is a gathering place for Indonesian heart to see the phenomenon and to seek Muslim scholars from various schools and to solve it wisely (Susanto, 2009: 2-3). even various religions in Indonesia. The process of thinking in Islamic Majlis Ulama Indonesia is expected to understanding includes many aspects in- be a forum for gathering of Ulama from cluding religious, social and historical, various Islamic schools in the country. influenced by many factors. Even the vari- The peaceful feels when pluralism and ous factors that can be the development of religious harmony are maintained. In con- science are the tendency of a person on a nection with the Shi'a school of the 70's problem and so forth. In all schools of Is- decade until now, it is familiar and recog- lam, there must be frequent changes con- nized its existence in Indonesia, and it cerning fatwas or the opinions of their re- spreads quickly. Although since its incep- spective scholars accordingly to those tion, it has caused controversy in various schools. Sometimes, the opinions of each circles of Islamic scholars, even as some scholar fits in his madzhab. On the other

134 Paramita: Historical Studies Journal, 28(2), 2018 hand, the opinion of a scholar in a place, even if there are groups of both Shia and in contrast to his own opinion when there Sunni or other groups who still doubt in is movement elsewhere, it means that the authenticity of the Qur'an. Moreover, there is a development of thoughts there are changes in it, and can be con- adapted to the situation and conditions in cluded also that it is only part of a group order to achieve a people's benefit. And that in the name of the majority of people. the benefit of the ummah has become an Thus, those things like this often lead to important topic wherever located. A topic debate and cause conflict between Islamic that inspires many Muslim leaders to schools because every person reinforces think about the importance of new efforts each other's opinions, and the most worry- and efforts in bringing Muslims closer ing is that one group responds to it by as- from various schools of thought. The wel- sessing the generalization of opinions or fare of Muslims has led some Islamic lead- different understandings. ers and scholars to approach new ideas and considerations in schools. CONCLUSION The most important thing is that the The Shia movement in Indonesia has giv- misunderstanding in the schools is the uni- en a new color, the proof of the existence ty in aqeedah, even in the view of the pre- of Shia in Indonesia is that its ritual activi- vious scholars, especially the four schools ties continue to run until now with the of jurisprudence are clearly not necessarily movement Ahlulbait, Al-Bada ', Ashura, uniform or exact because in the under- Imamah,' Ishmuh, Mahdawiyah, Marja'iyah, standing of the four schools of fiqh, many Raj'ah , Taqiyah, Tawasul, Tawalli and variants of the method and how Muslims Tabarri. It is undeniable that historical carry out their teachings in accordance facts have indicated the existence of vari- with the election of the schools of the four ous developments of thought, in the dia- schools or madzhab. Although there are lectical process of any thoughts that are disputes or differences between the four influenced also by the methods of educa- schools in theory and the application, still tion and teaching in the past. It is noted in other respects, the scholars of the four also that etymologically, the thought schools are mutually supportive, mutually comes from the basic word of think which reminiscent and mutually correcting each means the process, or the act of thinking, other with the purpose for the benefit of i.e. using the mind to decide a matter by the people in the implementation of the considering everything wisely. In this con- teachings contained in each madzhab. Be- text, thinking can be interpreted as an in- cause the source of reference of scholars to telligent effort of the work process of the the four schools is very clear that is the mind and heart to see the phenomenon Qur'an, the holy book of Muslims and the and to solve it wisely. first reference in understanding Islam. The essence of leadership or power Ahlus Sunnahwal Jamaah believes that al in Islam has two distinct conceptions, Qur'an al Karim is a preserved Kalamullah firstly, the Imammah's conception (Shia of change, addition or subtraction. leadership is particularly Shia Imammah) About the authenticity of this and secondly, the Khalifah conception Qur'an, it is valid since the time of Proph- (Sunni leadership/Ahussunnah Wal Ja- et Muhammad which is still alive today, maah). The two concepts (Imammah and and there is a unanimous agreement to- Khalifah) both recognize the importance gether (ijma ') between the Muslims. In of a group or people to appoint a good addition, the Qur'an in the midst of the leader in handling religious and stating people today is the Qur'an the original as affairs despite different methods of ap- Allah revealed to his Messenger. Like- pointment or election. I think there is wise, the Shi'i follows and participates in nothing genuinely wrong with scholars in mutual agreement (‘ijma') with the majori- understanding This Islam as a big house ty of the Muslims wherever it is located, of Muslims from all schools that exist, so

135 Paramita: Historical Studies Journal, 28(2), 2018 scholar is not wrong but there is a process nar Nasional. of transforming the understanding of in- Atjeh, Aboebakar. 1965 Perbandingan Mazhab, formation knowledge on religious figures Sji‘ah: Rasionalisme dalamIslam. Jakarta: who later came from these original Jajasan Lembaga Penjelidikan Islam Atjeh, Aboebakar. 1977. Aliran Syi’ah di sources. Sources are understood later as if Nusantara. Jakarta: Islamic Reseach that what is written by Ibn Taimiyah for Institute. example, what do the previous figures, Hasjmy, A. 1983. Syi’ah dan Ahlussunnah: Sal- what Asy'ariah did was as if it were some- ing Rebut Pengaruh dan Kekuasaan Sejak thing necessary. Islam is a big house, and Awal Sejarah Islam di Kepulauan Nusanta- there are Shia and Sunni. These two Is- ra.” Surabaya: al-Ma’arif. lamic concepts have the same root. Hazm, Ibnu. 1996. Thauq al-Hamamah. Juz: 2. The Shia groups in Indonesia who Bairut: Dar al-Jiil. are the members of IJABI have ventured Kurniawan, Syamsul et.a;. 2011. Jejak to participate in the election contestants in Pemikiran Tokoh Pendidikan Islam. Yog- the political arena in Indonesia, such as yakarta: Ar-Ruzz Media. Madjid, Nurcholish, 2010. Bilik-bilik Pesantren : Jalaludin Rahmat, Deddy Jamaludim Ma- Sebuah Potret Perjalanan. Jakarta: PT. lik, Abdurrahman Bima who are regis- Dian Rakyat. tered as a member of the council. For the Shia Movement in Indonesia. 21 February writer, this is a part of the Shia form of 2012. Retrieved 28 December 2012 existence in politics. At least, it has from http://www.wikipedia- opened the eyes of Indonesian people if ensiklopediaedu.academia.com. the Shía really exists and the existence of Susanto, A. 2009. Pemikiran Pendidikan Islam. its presence needs to be taken into account Jakarta: Penerbit Amzah in the space of royalty, politics as well as Syari’ati, Ali. 1995. Islam Mazhab Pemikiran in the nuances of humanity. dan Aksi. Translated by M.S. Nasrulloh & Afif Muhammad. Bandung: Penerbit Mizan. REFERENCES Syirazi, Nashir Makarim. 1423 H. Inilah Ali, Wan Zailan Kamaruddin Wan. 1994. Syi’ah, Translated by Umar Sha- “Aliran Syiah di Nusantara: perkem- hab. Jakarta: Penerbit Al-Huda. bangan. Pengaruh dan Kesan.” Jurnal Wali, Abdul Aziz Muhammad Nur. 1996. Jabatan Sejarah Universiti Malaya, 1994. “Atsarul at Tasayyu ala Ariwayati Al Kulaini, Muhammad Ibnu Ya’qub. 2007. Tarikhiyati Fi Qorni al Hijriy.” Ph.D. Al-Kaafi, Kitab Hadits Mazhab Syi’ah. Vol Thesis. Fakultas Sejarah Akidah II. Libanon: Manshurat Al Fajr Beirut. Akhbariyah Universitas Madinah. Al Nemr, Abdul Mun’eim. 1998. Sejarah dan Zainuddin, A. Rahman & M. Hamdan Bayar Dokumen-Dokumen Syi’ah. Mesir T.tp: (eds.). 2000. Syi’ah dan Politik di Indone- Yayasan Alumni Timur Tengah. sia: sebuah penelitian, Bandung: Mizan. Al Tabari, Abu Ja’far Muhammad bin Jarir . n.d. Tarikh al Tabari al Rasul wa al Interview Muluk. Jilid 5. Mesir: Dar al Ma’arif. Ahmad Hidayat, Secretary General Ahlul Bait Al Walid, Khalid. 2011. Peran dan Aktivitas Indonesia (ABI), 19 June 2013. Alumni Hawzah Ilmiyah Iran di Indonesia Miftah Fauzi Rakhman, Dewan Syura Ikatan (Jamiah Al-Mustafa). Power Point Jamaah Ahlul Bait Indonesia (IJABI), 3 Presentation Slide. July 2013. Atjeh, Aboebakar. 1963. Sekitar Masuknya Is- lam ke Indonesia. Medan: Panitia Semi-

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