The History of Khilafiah in Indonesia
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THE HISTORY OF KHILAFIAH IN INDONESIA Oleh: Wisliy Dosen Prodi Aqidah dan Filsafat Islam UIN Imam Bonjol Padang Email: [email protected] Abstract: The appearing Khilafiah in Indonesian Islamic History because of the side opinion of Ulama – Moslem Theologian – in using a nash as be an evidence in distinction of the rule of figh usage. It’s always influenced by the time and the condition, for instance among modernists and traditionalists acknowledge al Qur’an and as Sunnah are interpretable; while it’s also insisted by the aspect of government’s politics as a need such as it’s happening until today. This writing uses the method of library research by using historical and content analysis approach. Key word : Khilafiah, Theology, Decision, Politics. A. Preface problems of khilafiah, when the Prophet lives, can be overcome by Difference opinion in Islam giving justification to all debating appears since the existence of Ijtihad, groups either by his keep silent or his while it had been found since the time open manner. When the Prophet was of Prophet Muhammad. So that, died, it shows up negative impact. The although it’s still in small amount, but superiority of Ulama’s opinion, whom something that must be noted that they have authority, always be moved difference opinion existed in the period by some people especially by their of Rasulullah. Only the negative common followers who don’t realize impact that usually appears from the mercy in difference. subjective factor can be overcome, To have different opinion in because the Prophet, as place of the ijtihad is a proper if not be said must final complaint, is still life. be, because Holy Qur’an itself is After passing away of Prophet, interpretable one. Even Prophet and added by more and more the Muhammad had guaranteed by one growth of Islamic area power, the need reward for whom he is mistaken in against ijtihad also increased. The performing his ijtihad. But, if the 142 Wisly, The History Of Khilafiyah …. 143 wrong was appeared and based on escaped. It’s the same as al-Qur’an, certain motivations out of religious different opinion against Hadits also persuasion or because of there is no can be found, even it possibility is authority to commit ijtihad, so whoever bigger then al-Qur’an; because the field will agree to say that the mistake is out that will give speculative assumsion of of Prophet’s guarantee with its one Hadits is wider then what al-Qur’an reward. gives. Al-Qur’an just giving the Sayid Baqir Shader, as quoted possibility of different opinion in its by Jalaluddin Rahmat, brings forward guidance, but for Hadits the different four kinds of mistake that mujtahid opinion not only in side of its guidance trapped in them. First, sometime the but also its deriving. mistake appears because of motivation To confirm the statement for reality of justification (tabir al above, Ulama deliver various waqi). By this encouragement a fighter evidences simultaneously as the cause for Islam (mujahid) doesn’t alters factors how the different opinion reality that must obey against nash but becomes. Of course, if it will be still how to interprete nash is suitable for tolerated, must be cleared either from reality. Second, sometime a fighter for individual or group subjective Islam enters nash into nonislamic motivations. For this case, Dr. certain skeleton and then uses it to Bayanuni had presented four factors understand nash (damyu an nash that cause the law conclusion dlimna ithar al khash) . Third, may be distinguishes between mujahid each the fault occurs when mujahid others: unfastens evidence from situation and 1. Distinguishing opinion in the condition (tajrid al dalil as syar’iy min case of existing or not a nash, dhurufihi wa syuruthihi ). Fourth, and can or can’t a nash is chosen because mujahid takes certain attitudes as evidence. This difference is with description that precedes him always begun by the when he faces to nash (ittikhadz geographical condition of a mauqif mu’ayyan musabbaqah tujah Mujtahid ( expert in Moslem law an nash) (Jalaluddin Rahmat, 1988: who interpreters Qur’an and 177-179). Hadith ) or different assessment against perawi , who narrates or B. Causes Of Appearing Khilafiah delivers Hadith, or the text of Problem Hadith. From this one then the problem grows, for instance, As had been said in prededing there is a Mujtahid who receives one that with the interpretable character criticizing of Hadith Mursal and of al-Quran may be the difference of denies it. opinion to understand it can’t be 144 Jurnal Al-Aqidah, Volume 11, Edisi 2, Desember 2019 2. The difference in understanding a law resource, Malik (leader of nash. If the Mujtahid agreed that mazhab) considers that good a nash can be an evidence, so action of Madinah inhabitant can they still possible differ how to be as law resource, but it’s not understand it. As known that the for the other three leaders of nash is in Arabic and also can be mazhab.( Bayanuni, 1986: 18-21) found in it the word of According to the writer, this the musytarak, mujmal, hakiki, fourth different opinion majazi, and others. All of them explicitly had been involved in born because of the linguistic the second causes; because the factor. rules of ushul al fiqh itself 3. Distinguishing in jamak and established on inductive tarjih method. Although the reasoning and understanding Mujtahid agreed in usage of a against nash. It is also nash and also its understanding. committed in difference of the Distinguishing opinion is still usage law resource, while possible to be if there is another because of both geographical nash openly contradiction each factor and understanding factor other. In this condition, to nash also has big influence. distinguishing opinion begun from the ways that committed by C. Khilafiah Problem In Indonesia: each Mujtahid either in Background and Its Impact compromise or in tarjih of both the nash. In this aspect, the factor Based on various historical note of understanding gives huge can be known that the case of khilafiah enough impact. in Indonesia absolutely differs with 4. Distingushing opinion is because what had been considered by Bayanuni of different rule of ushul fiqh and above. In certain aspects the law resources, such as Hanafi - appearance case of khilafiah isn’t leader of mazhab - doesn’t accept becaused of the impact of distinction in mafhum mukhalafah for getting understanding Qur’anic nash, but it had conclusion of law, but a great been more in behavior and deal of Ulama - Moslem characteristic against interpretation theologian – had used it. Another authority of both resources al- Qur’an example, according to Hanafi and Hadits. ideology, the nash „am is able to Not only among modernists but give certain guidance (qathiy) but also tradisionalists acknowledged that for a bulk of Ulama the nash „am al- Qur’an and as Sunnah are just to indicate prediction of interpretable; futher more tradisionalist dhanniy. It is also in the usage of is more believing and giving the right Wisly, The History Of Khilafiyah …. 145 fully against preceding Moslem here then the meaning of khilafiah theologian in interpretation of the both grows until distinction of ushul al resources. Accordding to traditionalist figh’s rule usage, compromising and whole of Islamic doctrins had been translation, the usage source of law and representative one in some writing others. books of preceding Ulama. By this Imam Abu Hanifah for reason doesn’t need again to commit instance, a man whom he was born and reinterpretation against al- Qur’an and grown in Kufah - a region that is far Hadits. More then that, this case is from where revelation had been sent expected a dangerious one because it down – a place where both Hadits grow can bring disinterpretation. ( Howard and prophet’s companions dwell. So M. Federspiel, 1970: 47 ) that, they have different pattern opinion Finally,the thought pattern with Ulama in Hijaz, especially above resembles a committee, then Madinah. According to Imam Abu appears some social groups that obliges Hanifah is better to use opinion rather taqlid in one side and ijtihad in than Hadits that is disturbed its another one. For those who oblige validity. Beside that, in that time Kufah taqlid take turns that follow mazhab is was as central of Islamic civilization the peace way in understanding where civilization of Persia and Roman Quranic and Prophet tradition teaching. had assimilated with Islam. It can be ( Howard M. Federspiel, 1970: 47 ). said that the condition will appear a Cultus that is more than necessary number of more complete problems against the genius of imam and mazhab than in Hijaz. By the reason, although arouses notion that now the brain of Imam Abu Hanifah lives in the same man is not able match what had been age with Imam Malik, but both of them performed by the founders of mazhab. have different pattern of opinion, Extremely, sometime mazhab is especially in the usage of opinion. considered as infallible teaching, even Then, Imam Malik whom he is never needs more deeply research on a big expert in Islamic law where born the truth. and grown in Madinah, a place where Based on theory, the thought of revelation was sent down and a great someone that standardized by one deal of companions dwell in. It’s a madzhab, of course can’t escape from reasonable one that Imam Malik can both external and internal factors which cet Hadits easier than Abu Hanifah influences it. External factor means whom he stays in Kufah. It must be that condition of social and culture noted that facility of transportation and where the mujtahid lives, and internal communication in that time can’t give factor is the capability of mujtahid’s ease to information for measurement of knowledge and intellectual in knowing distance between Madinah and Kufah.