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The Relation Between Theology School and Rational Ijtihad of At-Tufi Al-Hanbaly

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The Relation Between Theology School and Rational Ijtihad of At-Tufi Al-Hanbaly International Journal of Humanities and Social Science Invention ISSN (Online): 2319 – 7722, ISSN (Print): 2319 – 7714 www.ijhssi.org ||Volume 5 Issue 12||December. 2016 || PP.01-09 The Relation between Theology School and Rational Ijtihad of At-Tufi Al-Hanbaly Saifudin Zuhri (Methodology of Islamic Law, UIN Walisongo, Indonesia) ABSTRACT: At-Tufi did not consistently follow one stream of theology paradigm. In his Tafsir al-Isha> rah al-Ilahiyyah, the interpretation of a clause is in line with Qadariyah, and other verses his interpretation is accordance with Asy’ariyah, Mu'tazilah, Jabariyah, or even Syi> ah. The writer is in line with the theory of Fazlur Rahman who suggested that al-Ash'ari tend to deny the existence of the relationship between theology and Islamic law. Ash'ari viewed that theology embraced by the fuqaha did not give an effect to their thoughts on Islamic law. So, it can be concluded that the at-T{u>fi as one of the jurist of Hanbali school has been traced that his views are not consistent with a single stream of theology. It is difficult to say that he converted his mazhab into other school of theology based on his thoughts, because in practice Mu'tazila itself does not touch on the discussion of Islamic law. It could be someone's opinion is same with another mazhab, because it is more acceptable to his opinion in accordance with the existing context, but it does not mean moving or follow that mazhab. The turn of mazhab is not only defined in terms of his thoughts, but it must be the totality of his personality. Therefore, the author does not agree with Malcolm H. Kerr who suggested that there is a necessary connection between theology and Islamic law, in which the fuqaha have tended in accordance with the school of theology that was followed. In the end, the writer found that at-Tufi is a sunnah tolerant expert jurists, free thinking, who flows his mind, dare to differ with another jurists with what he believes is right, because he was right with what he believes is right. Keywords: Maslahah, Theology, intelligence, Nas} Ijtihad I. INTRODUCTION Farauq Abu Zaid stated that the emergence of Hanbali school is a natural reaction to the outrageous attitudes of a number of muslim groups, such as Syi>‟ah, Khawa>rij, Mu‟tazilah, Qadariyah, Jahmiyyah and Murji‟ah. Ahmad Ibn Hanbal held to the Hadith and Sunnah as acounter of religion misuse conducted by rationalists group. For example Mu'tazila which stated that the Koran was creature. In contrast to the Shafi'i who argued against deception of ijtiha>d by combining tradition with the ratio, while Ahmad Ibn Hanbal argued that ijtiha>d must be resisted by holding to the Qur'an and Sunnah strictly (Zaid F. A., pp. 17-18). With the support of his students, Hanbali School (Maz\hab) firstly had been spread from Baghdad, then dilating from Iraq to Egypt; and eventually became official Maz\hab of Saudi Arabia kingdom. This Maz\hab is less comprehensive development area, though there are many followers coming from outside Saudi Arabia such as Palestine, Syria, Iraq and others (Mahmassani, 1977, p. 55). since the Reformation era in Indonesia, this Maz\hab began to appear in public like Al-Irsyad school, khalaqah (religious circle) and it also has been indicated it is developed by certain political parties based on fundamentalist Islam. The wellknown disciples of Ahmad bin hanbal as Fiqh Ulama and developer of Ibn Hanbal thought, are Abu Bakr Ibn Hani famous as al-Astam, the author of al-Sunnah fi al-Fiqh; Abu al- Qa>sim al-Khirqi (334 H), the author of al-Mukhtass}ar, Abdul Aziz Ibn Ja'far, Muwa>fiqihuddin bin Qudamah (620 H) the author of al-Mugni, a best fiqh book of Hanbali maz\hab, and the book of al-Umdah fi al-Fiqh al-Hanbali; Syamsuddin Qadamah Ibn al-Muqaddasi (628 H), the author of al-Syarkhu al-Kabi>r ala Matan al-Mugni; Taqiyuddin Ahmad Ibn Taimiyah (661-727 H), known as Ibn Taymiyyah; and Abu Abdillah bin Bakar az-Zar'i, known as Ibn Qayyim al-Jauziyah (751 H) (Mahmassani, 1977, p. 55). Ibn Taymiyya, an outstanding faqih and follower of Hanbali maz\hab, has major works, such as Fataawa Ibn Taymiyya; As-Siya>sah as-Syari’ah fi Isla>h ar-Ra’yi wa Ra>’iyah; Rasa>’il Syekh al-Islam Taqiyuddin Ibn Taimiyah; Manha>j al-Sunnah an-Nabawiyyah fi naql kala>m as-Syi>ah wa qadariyah; Al- Maql fi ma baina al-H}ikmah wa as-Syari>’ah min al-Ittis}al; dan Al-Furqa>n baina Auliya ar-Rahma>n wa Auliya asy-Syaitha>n and a number of books in us}u>l fiqh subject which its contain criticized many jurists in term of law basis and ijma' (consensus). This method book of making a legal decision by nas} and ijma' was a Rebuttal against those who said that dalalah lafz{iyyah could not provide conclusive knowledge (Mahmassani, 1977, p. 240). Ibn Qayyim al-Jauziyah (691-751 / 1292-1350), an expert in the field of fiqh and usu>l fiqh of Hanbali maz\hab, was also an experts in hadith, nahwu and a famous poet. Ibn Taymiyyah was the longest teachers followed by Ibn Qayyim. He even loved him very much; a lot of Ibn Taymiyyah‟s thoughts and attitudes www.ijhssi.org 1 | Page The Relation Between Theology School And Rational Ijtihad of At-Tufi Al-Hanbaly followed in such of manner that almost his opinions could not escape from influence of his teacher mind. As Ibn Qayyim‟s book in fiqh and usu>l fiqh: Al-Furu>’ al-Hukmiyah fi as-Siya>sah al-Syar’iyyah dan I’la>m al- Muwa>qi’i>n ar-Rabb al-Alami>n , we can see the obvious influence of the ideas of Ibn Taymiyyah to Ibn Qayyim‟s work (Mahmassani, 1977, pp. 254-255). These two great scholars, Ibn Taymiyyah and Ibn al-Qayyim are very influential on at- T}u>fi. Even in the book of al-Isya>rah al-Ilahiyah ila al-Maba>his al-Usu>liyyah mentioned several prominent Hanbalian Ulama as a teacher at T}u>fi (At T}u>fi, Al-Isya>rah al-Ilahiyyah ila al-Maba>his al-Us}u>liyah, 2002, pp. 114-124).Al-T}u>fi, lived in the same era with Ibn Taymiyya and Ibn al-Jauziyah, -Indeed according to a statement, is considered as a student of Ibn Taymiyya, al-Zayyi, Al-Barza>li and Ibn Hamzah. Therefore, these three great scholars (Ibn Taymiyya, Ibn Qayyim and at-T}u>fi) are known with a trio great scholars who think independently from among adherents of Hanbali maz\hab (Zaid Z. M., 1964, p. 73). In the case of Fiqh and Usu>l Fiqh development, at-T}u>fi learnt from Ibn Fara' al-Harani (Ismail ibn Muhammad ibn Ismail ibn Fara' al-Harani, al-S{ars}ari), Ali ibn Muhammad al-Bagdadi al-S{ars{ari al-Nahwi and Jamaluddin al-Bagdadi (Yusuf ibn Mahmud ibn Abd al-Bagdadi al-Muqiry). While in the field of Arabic language and literature, he learnt from al-Ba'ly (Muhammad ibn al- fat {ibn Abi al-Fad {al al-Ba'ly); Abu Hayyan an-Nahwi; al-Barza> li (Muhammad ibn Muhammad ibn Mahmud al-Barzaly). Despite of many teachers, at T}u>fi only had two teachers affiliated with Shafi‟i maz\hab, thay are al-Faru'y (Abdullah ibn Abi Ar-Rid {a al-Faru'y, an expert scholars of Fiqh-Usu>l Fiqh, Arabic grammar and mantiq science, and al-Ha>fizz ad-Dimyati, (Abd al-Mu'min ibn Halaf ad-Dimyati) ulama ha>fiz and d{abit in religion sciences (Zaid Z. M., 1964, pp. 118-119). His book entitled al-Bulbul fi Usu>l Fiqh is a summary of Raud}ah an-Na>z\ir wa Jannatu al- Mana>z\ir belong to Ibn Qadamah al-Hanbali. The book of Al-Bulbul was too dense and took a long time to understand it, then at T}u>fi wrote us Sharh (a commentary book) entitled Sharh Muhktas}ar Raud}ah which originally consisted of two volumes (At T}u>fi, 2002, p. 10). That is why Shaykh Ibn Badran in his book al- Madkhal fi Usu>l Maz\hab al-Imam Ibn Hanbal judged that Sharh Mukhtas}ar at-T}u>fi is the same level with the book Mukhtas}ar Ibn Ha> ji. (At T}u>fi, 2002, p. 15). The Sharh Mukhtas}ar at-T}u>fi's, among Hanbalian, is considered as main reference, because it does not only express the view of Ibn Qadamah, but also at T}u>fi gives many additional explanation sharpening the discussion (At T}u>fi, 2002, p. 15). Many of the great Hanbalian figures refer and hold on the book Mukhtas}ar, as Alauddin Ali Ibn Sulaiman Ibn Ahmad al-Mardawi (w.880 H) who wrote Tahri>r al-Manqu>l wa Tahz\ib ilmu al-Usu>l which always refered that Sharh. Imam Taqiyuddin al-Futu>hy (w.979 H) took the Sharh at-T}u>fi as references for Hanbali maz\hab in Egypt, and made it as guide book to solve problems that developed in Egypt. He often took at-T}u>fi opinion in his book Sharh al-Kaukab al-Mun> ir (At T}u>fi, 2002, p. 16). Because of his expertise on Islamic Jurisprudence (Fiqh) and ushul fiqh, At-T}u>fi had some faithful disciples of the Hana>bilah such as Abd ar-Rahman al-Qu>sy (724 H) and Muhammad ibn Fadal Ibn Khatib al- Maraji al -Qu>sy, even as written by Ibn Rajab that Ibn Taymiyyah included his students in Arabic language (At T}u>fi, 2002, pp.
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