• Abstract and Figures
• Public Full-text

CHAPTER I INTRODUCTION A. Background Islam is a perfect and comprehensive religion because it has the basic frame work of human life 1. As ad-dīn, Islam has two dimensions, namely a set of belief (aq īdah) 2 and as something practiced (syar ī’ah) 3. Aq īdah is a belief in God and the basis of life for Muslim completely. Hasan al-Banna interprets aq īdah as something must be justify either in heart or soul, and thus brings a peaceful in heart. Meanwhile, faith is a strong reality. It is not involved by doubt and indecision 4. In other words, aq īdah is defined as the truth of belief and someone who believes it certainly has no doubt at all about it. Aq īdah is an inherent aspect of Muslim faith 5. 1 Hasan Baharun,dkk, Metodologi Studi Islam , Ar-Ruzz Media, Yogyakarta, 2011, p. 291 2 Aq īdah come from Arabic language al-aqdu means binding, the lasing, the strong binding aqidah also means al-yaqī>n (belief) and al-jazmu (determining). Sayid Sabiq, Aqidah Islam (ilmu Tauhid) , Terj. M.Abdai Rathomy, CV.Diponegoro, Bandung, 1978,p. 15 3Shar ī’ah literally means straight road or sects. Syara'a has meaning pursuing, clarify and explain. Terminologically Syara’a means rule that determined by God and explained by Prophet about of human life aspect to reach good life in the world and beyond. Abdul Karim Zaidan, Pengantar Studi Syari’ah, Rabbani Press, Jakarta, 2008, p. 44 4 Hasan al-Banna, Aqidah Islam , Terj.Drs. M.Hasan Baidai, PT.Al- Ma’arif, Yogyakarta, 1978,p.9 5 There are two aspects in the faith. First is inherent aspect or aq īdah. This thing is relating with belief in the human heart not his act. Second is extern aspect that called by syar ī’ah. Syar ī’ah is including ‘ib ā>dah (arrange the relation between human and God), and mu’amalah (arrange human 1 Furthermore, aq īdah is understood as a doctrine 6 or teaching that binds person, so that each behavior will be in accordance with the doctrine. Islamic aq īdah 7 is the doctrine which binds every Muslim in order to their acts and minds are in accordance with its doctrine as it is noted in al-Qur’an and as-Sunnah 8. According to the history of Islam, the formation of social belief that becomes religious doctrine was used be covered by political situation in the community. By any ways it was interpreted, politics 9 is certainly something concerns to the power or dominance. Generally, politics related to the ways or governmental management in State 10 . V.O.Key,Jr. assumes that politics is mainly composed of relationship between super ordination and subordination. Goerge Catvin defines politics as a human activity related to human’s action in controlling relation or human activity). Both of them are different, but can’t be separated. Drs. Masjfuk Zuhdi, Studi Islam ,CV.Rajaw’Ali, Jakarta, 1988, p. 6-8. 6 Generally doctrine is a belief about the religious teaching that was determined and must be believed and accepted by all of these religion followers. Meity Taqdir dkk, Kamus Bahasa Indonesia, Badan Pengembangan dan Pembinaan Bahasa Kementrian Pendidikan dan Kebudayaan, Jakarta, 2011, p. 24 7 Islamic Aq īdah formulated in the six pillars that known by rukun iman . Sayyid Sabiq, op cit .,p. 16 8 Ibid., p. 17 9In Arabic language, politics is siyasah, means arrange or organize society. Etymologically, siyasah is arranging others people interest. The word politics came from English language, politics. Its meaning indicated characteristic or action. Politics is acting or judging wisely, well judged, prudent .this word come from Greek language politicos means relating to citizen. In Indonesian language, politics has three meaning; fisrt is all problems or action like wisdom, rule, strategy or so on. Second is tactics, deceit, or wiliness and the last it is used as the name of discipline of science, is political science. Hasan Baharun,dkk, op cit .,p.294 10 M. Amien Rais, Cakrawala Islam Antara Cita dan Fakta , Mizan, Bandung, 1995,p. 27 2 27 Chapter III: explaining social, political, economic and cultural society (act of human social control). Harold Lasswell defines that situation in Iran in the Pahlevy’s era that made basic cause of politics is something related to whoever gets what, when and how. revolutionary movement in Iran in 1979. The word “what” is dominance or political authority, “who, when and Chapter IV: contains analysis about the role of doctrine of Imām how” are the reasons which determine the form of political Mahd ī in the revolutionary of Iran in 1979 and in the State management in a society 11 . Constitution formed after revolution. From those definitions seem that there is no relation between Chapter V: is epilouge. This chapter contains of conclusion, aq īdah and political problem. However, according to the Muslim suggestion and closing. historical, it is not like this. The emergence of several sects in Islam – in which each sect has different doctrine 12 - is being evidence that some of them are resulted by the political issues occurred in the early development of Islamic era, such as Mu’tazilah, Sh ī’ah, Khaw ārij and etc. As noted by Fazlur Rahman that the distinctions of each sects are not in doctrinal terms. The doctrinal extremism and theologies in several sects was caused by “solidarity of community” in which since the beginning related to political issues 13 . As long as Muhammad lived he performed the function of Prophet, religious leader, chief judge, commander of the army and civil head of the State _all in one. However, after his death, who would be his successor was being problem around Muslims and not 11 Ibid. ,p. 30 12 At first Islam was a life holding of unity society then historically develop to various sects’ accordance with human interest and time. It is logic consequence that can’t be avoided, because Islam is the religion indicates to human with the different spiritual and psychological situation. It’s caused human restrictiveness to understanding and realizing the revelation in reality life. Drs.Siti Maryam, Damai dalam Budaya Integritas Tradisi Sh ī’ah dan Sunni dalam Komunitas jama’ah di Indonesia , Badan Litbang Kementrian Agama RI,Jakarta,2012, p.2 13 Fazlur Rahman, Islam , Terj. Ahsin Mohammad, Pustaka, Bandung, 1997, p. 243 26 3 easily resolved. The Prophet himself only left a daughter, namely d. Analysis Data Fatimah, who became only one Prophet’s inheritor. However, the In this reseach, reseacher uses hystorical analitical issue of leadership in Arab nation was not inherited, but selected method. Meaning of history is rediscribing event or experience based on seniority within the tribe. The Prophet was also unclear to happened in the past. In this problem, history has meaning as point about his successor, so that the issue of succession was the first narrative form explaining the fact about what, who, when, where problem encountered after the prophet’s death 14 . In fact, this problem and how the events are. While, history as method is not only still becomes an urgent issue of Islamic society to the present which is purposed to redescribing phenomenon, but also explaining past well known with im āmah/khil āfah problems 15 . event by stressing deeply to its reasons, sosial conditions, socio- Sunni and Sh ī’ah are two major sects in Islam which still arguing cultural situation and so on 64 . The reseacher also uses about Im āmate or khil āfah problem. According to Fazlur Rahman, politicological approach. By this approach, this reseach Sh ī’ah is the only important schism (separate sect) in the Islam. Some emphasizes on the leadership structure, kind of leadership, social events caused a separation of Sh ī’ah as well as its political issues, was heararkis, conflict in leadership and many others. coming from the problem of ‘Ali and Mu’awiyah. After ‘Ali was G. Systematic of writing In order this thesis is easy to be understood the sequence and the 14 As always happens when a serious issue is thrown to the popular decision,a number of conflicting parties arise subsequent to the death of pattern of thought, researcher will preset it into five chapters, they are: Muhammad. These were on the side the emigrant (Muhajirin), who based their claim on having belonged to the tribe of the Prophet and have been the Chapter I: contains of background, research questions, first to accept his mission. The second is a group of Medina supporters or significance and aims of research, elaboration of research An ṣār who asserted that had they not given Muhammad and nascent Islam asylum both would have perished. Later these groups coalesced to form the methodology and writing systematic. Ṣ}ah ābah . Third group is Legitimists, who argued that God and His Chapter II: contains explanation about Im ām Mahd ī in the messenger will not let Muslims to the chances and whims of an electorate. Therefore, must have made clear provision for it’s leadership by designating theology of Sh ī’ah. It is begun by revealing history of Sh ī’ah and Al- some particular person to succeed Muhammad. And they regard ‘Ali as people who had been appointed as his successor. The last group that quite Mahd ī. How socio political situation of Sh ī’ah so that they believe in important is the group of Quraysh aristocrat, the Umayyad, who held the the coming of Al-Mahd ī, and also explaination about understanding of reins authority, power and wealth in the pre- Islamic time (but who were the last to profess Islam).

Load more

  14

Copy Link