No full-text available
To read the full-text of this research,
you can request a copy directly from the author.
ALIRAN MU’TAZILAH DALAM LINTASAN SEJARAH PEMIKIRAN ISLAM
Abstract
One school of Kalam/Islamic theology that once flourished in antiquity was Mu'tazila flow. Flow pattern known as rational and liberal thought that was growing and evolving so rapidly and peaked in the Abbasid era in particular Khalifah Al- Ma'mun because of the support and protection of the khalifah. But then, the glory and the gold period did not last long, it eventually flew into decline. It was caused by a variety of factors, most importantly; they had done violence coercion and even torture of a number of scholars in the event of al - mihnah when imposing the concept of "Al-Quran beings". The violence was bad for the flow Mu'tazila antagonizing people. They were followed also by the beginning of a new stream of traditional and more moderate, Ash'arite. This stream got a lot of sympathy among the people. The Mu'tazila flow was progressively weaker and eventually disappear from the Islamic world.
... The Asya'irahs explain some verses of mutasyabihat, while the Mu'tazilahs explain all verses of mutasyabihat. The Mu'tazilahs are heavily influenced by Greek philosophy and are called members of the Islamic philosophers and rationalists (Hatta, 2013). Such understanding can lead to greater misunderstanding (al-Jawzi, 1403). ...
... This understanding is strongly opposed by the Asya'irahs because they believe that if Allah is everywhere, which by that logic implies that Allah will also exist in the toilet, in a vessel of excrement, and in the stomach of Maryam (al-Asya'ari, 1397H). This understanding still exists today, particularly among the Shi'a Zaidiyyah (Hatta, 2013). ...
The purpose of this study is to assess the knowledge of selected lecturers, in one of the faculties of a local university, regarding the whereabouts of Allah SWT. This qualitative study was conducted based on the debates made by Islamic clerics and scholars in the field of aqidah, and a total of 14 lecturers were selected randomly and interviewed. The study found that the informants’ understanding and
knowledge concerning the dalil about Allah’s whereabouts were relatively inadequate, as only one of the informants could aptly answer the questions given, even though the informant was unable to explain the phenomenon in terms of dalil naqli. The remaining 13 informants did not know about the dalil of revelation. Consequently, the researchers suggested that an aqidah study through the approach of Salaf should be instilled among the lecturers to improve their knowledge of Allah and give them a more concrete understanding of Him based on the foundation of the revelation.
... Setiap aliran ini memiliki pandangan yang unik dan pendekatan yang berbeda dalam memahami teologis Islam. (Hatta 2023) Aliran-aliran ini tidak hanya tumbuh dan berkembang di masa lalu, tetapi juga masih relevan hingga masa kini. Dengan adanya perbedaan pendapat dan pemahaman yang mendalam tentang ajaran Islam, munculnya aliran-aliran tersebut menjadi fenomena yang menarik untuk dipelajari. ...
Studi ini membahas pemikiran Islam terhadap aliran Asy'ariyah, salah satu aliran teologis yang penting dalam tradisi pemikiran Islam. Melalui metode studi literatur, penelitian ini mengeksplorasi sejarah berdirinya aliran Asy'ariyah, pokok ajarannya, keterkaitannya dengan aliran Mu'tazilah, serta profil tokoh-tokoh yang mewakili aliran ini. Sejarah aliran Asy'ariyah dimulai dengan Abu Hasan al-Asy'ari, yang memainkan peran sentral dalam mengembangkan pemikiran ini. Asy'ariyah menekankan pada konsep-konsep teologis seperti sifat Tuhan, kekuasaan-Nya, dan peran manusia dalam ketentuan ilahi. Meskipun berbeda dalam pendekatan dengan Mu'tazilah, terdapat titik persamaan yang penting untuk dipahami, sementara pengaruh antara keduanya juga perlu diperhatikan. Profil tokoh-tokoh seperti al-Asy'ari, al-Maturidi, dan al-Ghazali juga disorot dalam kontribusi mereka terhadap pemikiran Asy'ariyah. Studi tentang Asy'ariyah memberikan pemahaman yang lebih dalam tentang keragaman pemikiran Islam dan warisan intelektual yang penting bagi umat Islam.
... Aliran-aliran tersebut berkembang muncul dan berkembang diwilayah yang berbeda ada juga aliran yang berpecah belah kemudian munculnya aliran baru. (Hatta, 2023) Tentu saja pemahaman tentang teologis masing-masing aliran berbeda karena mengunakan metode pendekatan pemahaman yang berbeda. Maka pembahasan ini topik yang akan dibahas adalah mengenai bagaimana konsep teologis dari aliran tersebut, yaitu aliran Asy'ariyah, Salafiyah, dan Wahabiyah. ...
The schools of thought from Asy'ariyah, Salafiyyah, Wahabiyyah have different but still continuous backgrounds. Therefore, this discussion is to provide an explanation of where the differences lie. The aim of this research is to use the Library Research method by utilizing data and literature in this writing. Ash'ariyah ideology emerged because of differences in Hasan Al-Ash'ari's understanding of the Mu'tazilah school which became a mandatory understanding of society at that time because it was supported by the Caliphate, he used a middle method, namely sticking to the Al-Qur'an and Sunnah but not ignoring it. Sense. The Salafi ideology developed by Ibn Hambal prioritizes the Qur'an and prioritizes the companions of the prophet or Salafus Salih and puts reason aside. Meanwhile, Wahhabiyah claims that faith, knowledge, deeds and worship according to their version are true, beyond their understanding they are called infidels.
... Dalam bidang akidah sampai saat ini tercatat adanya berbagai aliran seperti Mu'tazilah, Asy'ariyah, Matūridiyah, Syi'ah dan Wahabiyah. Meskipun aliran Mu'tazilah sudah tidak berkembang lagi (Mawardi Hatta, 2013 ;Supriadin, 2015). Dalam menyikapi perbedaan yang ada berkaitan dengan masalah akidah, sebaiknya disikapi dengan cara-cara ilmiah dan elegan bukan dengan cara kekerasan. ...
Sejarah terbentuknya mazhab fikih, ilmu kalam, dan tasawuf dalam Islam sangat penting untuk dibahas, serta memiliki keunggulan dari segi menambah wawasan keislaman dalam menghadapi perbedaan di tengah-tengah umat. Tujuan pembahasan ini dalam rangka menganalisis fakta dan perkembangan problematika sejarah terbentuknya mazhab fikih, ilmu kalam, dan tasawuf serta implikasinya dalam membangun ukhuwah Islamiyah. Pembahasan ini menggunakan pendekatan kualitatif dan metode studi literatur. Berdasarkan hasil pembahasan, kelahiran mazhab fikih dengan pola dan karakteristik tersendiri ini, tak pelak lagi menimbulkan berbagai perbedaan pendapat dan beragamnya produk hukum yang dihasilkan. Para tokoh imam mazhab seperti Imam Hanafi, Imam Maliki, Imam Syafi'i, dan Imam Hambali, masing-masing menawarkan teori, kaidah-kaidah ijtihad dan kerangka metodologi yang menjadi pijakan mereka dalam menetapkan hukum. Adapun sejarah ilmu kalam, berawal dari peristiwa tahkim yang kemudian menimbulkan tiga aliran teologi dalam Islam, yaitu aliran Khawarij, Murji'ah, dan Mu'tazilah. Sementara, sejarah perkataan tasawuf baru dikenal setelah abad ketiga hijriah, tetapi kandungan ajaran tasawuf sudah ada pada diri Nabi dan para sahabat beliau. Walaupun demikian, pendapat ulama tentang sejarah pendirian gerakan tasawuf masih berbeda-beda. Implikasnya, pembahasan ini akan semakin membuka wawasan pemikiran dan akan lebih bijak lagi ketika menghadapi perbedaan di tengah-tengah umat demi terwujudnya ukhuwah Islamiyah.
... Mutazilah sendiri pernah menjadi suatu Mazhab suatu negara yaitu pada Dinasti Abbasiyyah. Yang pada mulanya hanya diikuti oleh orang yang biasa-biasa saja, karena eksistensinya Mutazilah yang rasionalis, maka kaum-kaum intelektual pada masa kerajaan Abbasyiah pun tertarik pada ajaran Mutazilah, pada massa khalifah al-Maun (813-833 M) seorang putera dari Harun al-Rasyid (766-809 M), menjadikan Mutazilah sebagai mazhab resmi negara, tepatnya pada tahun 827 M, dan mulai dari sinilah Mutazilah menjadi mazhab satu-satunya yang resmi digunakan di ruang lingkup wilayah kekuasaan Dinasti Abbasyiah (Hatta, 2013). ...
This study aims to examine Ushul al-Khamsah Mutazilah (at-Tauhid, al-'Adl, al-Wad wa al-waid, al-Manzilah Baina al-Manzilatain, Amr Maruf Nahy Munkar) in the view of the Tebuireng ulama who is from the Ashariyah. The research method used qualitative with the type of field research to obtain data and kalam science as an umbrella for theory and analysis. The results and discussion of this research include the Mutazilah theology, the concept of Ushul al-Khamsah Mutazilah and the views of the Tebuireng ulama, while the ulama of Terbuireng believes that the concept of Ushul al-Khamsah in Mutazilah theology is more applicable in life and looks more at the anthropocentric side. This research concludes that the Tebuireng ulama are more personally adapted to using theology in their social and religious life in the community, judging from which it brings benefits to themselves and society.
Kata Kunci: Nahdlatul Ulama, pesantren, kebangsaan, kenegaraan, Indonesia This study focuses on discussing the dynamics of Islamic legal pluralism from time to time, starting from the time of the Prophet, the Companions, to the contemporary era. After conducting an analysis based on the theory of legal pluralism, this study found several findings, first, Islamic legal pluralism is any set of rules or norms that normatively bind human life which are confirmed based on Islamic values, can also take the form of customs or habits but have relevance to religious values.-Islamic values. Second, during the time of the Prophet. The pluralism of Islamic law during the time of Rasulullah SAW was not as developed as in later periods, such as the era of Tabiin, tabi'it-Tabiin, and so on. The source of Islamic law at that time relied directly on the Al-Quran and As-Sunah, if there were problems in society it was immediately reported to the Prophet. Meanwhile, in the Era of Friends, there was an expansion of Islamic territory which brought non-Muslim communities into Islamic rule. This triggers the need for legal arrangements to accommodate the existing diversity. Pluralism of Islamic law during the Tabiin era was considered as an early stage in the development of Islamic law, thus making the face of Islamic law to be as diverse or plural as it is today. Studi ini fokus membahas dinamika pluralisme hukum Islam dari masa ke masa, mulai dari zaman Rasulullah, masa sahabat, hingga di masa kontemporer. Setelah melakukan analisa berdasarkan teori pluralisme hukum, penelitian ini mendapati beberapa temuan, pertama, pluralisme hukum Islam adalah segala perangkat peraturan atau norma yang secara normatif mengikat kehidupan manusia yang dikukuhkan berdasarkan nilai-nilai Islam, dapat juga berbentuk adat atau kebiasaan namun memiliki relevansi dengan nilai-nilai Islam. kedua, pada masa Rasulullah. Pluralisme hukum Islam di masa Rasulullah SAW tidak terlalu berkembang seperti yang ada pada masa-masa selanjutnya, seperti era Tabiin, tabiit-Tabiin, dan seterusnya. Sumber hukum Islam saat itu bersandar secara langsung pada Al-Quran dan As-sunah, jika ada persoalan masyarakat segera dilaporkan kepada Rasulullah. Sedangkan di Era sahabat, terjadilah ekspansi wilayah Islam yang membawa masuknya masyarakat non-Muslim ke dalam kekuasaan Islam. Hal ini memicu perlunya pengaturan hukum untuk mengakomodasi keberagaman yang ada. Pluralisme hukum Islam pada masa Tabiiin dianggap sebagai tahap awal perkembangan hukum Islam, sehingga menjadikan wajah hukum Islam menjadi beragam atau plural seperti sekarang.
Muslims always respond to each other's political problems that occurred during the Islamic civilization. This led to the emergence of understanding from several groups, one of which was the Mu'tazilah. Known as the concept of thinking that separates itself because it prioritizes reason over revelation, this unknowingly contributes to understanding. Be neutral, by not confirming one or another's thoughts. This research was conducted to determine the existence of the Mu'tazilah and their teachings as an old view that should not be lost. With the analytical methods from previous research, it is hoped that it can provide an expansion of knowledge in the treasures of Islamic civilization regarding all existing understandings in the 21st century. The results of this article recommend academics and research experts to continue and develop research as a reference and new knowledge for the progress of Islam from time to time.
This article aims to discuss the debate on the aspects of divinity in Islamic theology and its relation to the sentence of monotheism based on the madhhab Mu'tazilah, Asyariyah and Al-Maturidiyah. This study is a literature study with a qualitative approach that uses descriptive analysis. The data is taken from articles published on Google Scholar. Furthermore, a strict selection is carried out for these articles by evaluating the abstract, methodology, results, and relevance of each article. Conclusions were drawn from the findings, and the practical and theoretical implications of the study were identified. The results of the analysis show that Islamic theological schools such as Mu'tazilah, Ash'ariyah, and Maturidiyah debate various aspects of divinity in the context of monotheistic sentences. Mu'tazilah emphasizes the intellect and justice of Allah, while Ash'ariyah balances reason and revelation, rejects anthropomorphism in understanding God's attributes, and affirms God's decree and destiny. Maturidiyah, on the other hand, has a more moderate approach and emphasizes the importance of faith, and views the attributes of Allah as something that can be understood in a limited way by human reason. Despite their different approaches, these schools seek to understand and explain aspects of divinity within the framework of monotheism which is a fundamental principle in Islamic teachings
This study examines the crucial role of Hadith Ahad in Islamic teachings, both in matters of faith (aqidah) and other aspects. If Hadith Ahad cannot be used as a proof (hujjah), many Islamic teachings understood and believed by the majority of Muslims would be displaced. This consequence highlights the importance of understanding and accepting the authority of Hadith Ahad in maintaining the continuity and integrity of Islamic teachings. Rejection of Hadith Ahad would have a broad impact on the understanding and beliefs of the Muslim community. The Mu’tazilah and Jahmiyah are groups that understand religious sources by prioritizing reason, which naturally leads to differences with other groups. This study covers the definition of Hadith Ahad and its authority, the Mu’tazilah and Jahmiyah sects' rejection of Hadith Ahad, and discusses the modern scholars' rejection of Hadith Ahad, especially in the establishment of faith (aqidah).
This study positioning false hadiths (mawdhû‘) as historical documents and historical data, not just past information, which is considered wrong and must be avoided. The hadith used as the object of study was the Prophet’s words, “All will go to heaven except the al-Zanâdiqa group.” The main issue that we want to explore is what matters behind the hadith’s emergence. Using a historical approach, normative analysis, and historical, this study shows: first, that the hadith is considered a false hadith, both from its sanad and matan aspects. However, the assessment of these two aspects does not co-occur. Second, the diction of “al-Zanâdiqa,” which is interpreted with the al-Qadariyyah sect, appeared in the verbal form before the 4th century AH/10 AD as a form of resistance to the al-Qadariyyah sect. However, since the 4th century AH/10th AD, the hadith has entered into various hadith literature as a form of resistance to the hadith’s existence as a false hadith. Third, in the 6th century AH/12th AD, this hadith became a new discourse, namely as an authentic hadith but without the addition of the diction of “al-Qadariyyah.” In the 10th century AH/16th AD or the 12th century AH/18th AD, and in the 14th century AH/20th AD, it also appeared to the public. This finding also shows that hadith was one of the authoritative tools to corner groups considered the opposite of the mainstream, causing contestation and discourse shift. Kajian ini dimaksudkan untuk memosisikan hadis palsu sebagai dokumen dan data sejarah, tidak sekedar informasi masa lalu yang pasti salah. Hadis yang dijadikan objek kajian adalah hadis yang berbunyi “Semua akan masuk surga kecuali golongan al-Zanâdiqa.” Persoalan utama yang ingin dieksplorasi adalah peristiwa apa yang berada di balik kemunculan hadis tersebut. Dengan menggunakan pendekatan sejarah; analisis normatif dan historis, kajian ini menunjukkan: pertama, hadis tersebut dinilai sebagai hadis palsu, baik dari aspek sanad maupun matannya. Meskipun, penilaian terhadap dua aspek ini tidak terjadi secara simultan. Kedua, diksi “al-Zanâdiqa” yang ditafsirkan dengan golongan al-Qadariyyah, muncul dalam bentuk verbal sebelum abad ke 4 H/10 M sebagai bentuk resistansi terhadap golongan al-Qadariyyah. Namun, sejak abad ke 4 H/10 M, hadis tersebut sudah masuk ke dalam berbagai literatur hadis sebagai bentuk resistansi terhadap keberadaan hadis itu sebagai hadis palsu. Ketiga, pada abad ke-6 H/12 M, hadis ini menjadi diskursus baru yakni sebagai hadis sahih namun tanpa tambahan diksi “al-Qadariyyah.” Pada abad ke 10 H/16 M atau abad ke 12 H/18 M juga muncul ke khalayak. Demikian pula pada abad 14 H/20 M kembali muncul–di samping diskursus yang memang sudah eksis sebelumnya. Temuan ini juga menunjukkan, di masa itu, hadis menjadi salah satu alat yang otoritatif untuk menyudutkan golongan yang dinilai berseberangan dengan golongan arus utama; melahirkan kontestasi dan pergeseran diskursus.
the author aims to identify tahlilan as something that is heretical heresy, there is no shariah from the prophet and whoever does it will go to hell, the method of this research uses descriptive quantitative, the result of this research is that tahlilan is a religious ceremony that has been a tradition in the middle among the Muslim community. the tahlilan tradition that occurs in Indonesian society reaps harsh and bitter threats from a group of groups who have never studied Islamic studies in the academic world containing negative access (treasures) as well as hadiths narrated by Imam Ahmad bin Hanbal from Jarir ibn Abdulloh al-Bajally that tahlilan is nihaayah (mourning the deceased).
Religion as defined by Karl Marx can be reflected in the socioeconomic life of Indonesian society by being linked to one"s religiosity. Karl Marx gives an illustration of class conflict (class conflict) which causes despair and apathy to the oppressed (proletariat). One way to deal with this is to consider religion only as a place to complain, even the extreme way is to alienate religion itself. Changes in thinking about religion and current reality in Indonesia are strongly influenced by changes in people"s lifestyles due to capitalism which is increasingly globalized and requires them to survive. Things that emerged later were individualist attitudes to get the right to life in the economic, political, and social fields.
The field of anthropology has introduced the term animism which refers to the belief that every one that exists in this realm has a spirit. Man from the very beginning of its existence has interacted with the environment, feeling amazed by what is around them. This prompted some of them to turn away from Islam, and worship the elements of nature. Therefore, this writing aims to debate the forms, factors and types of animism based on the perspective of the Quran. This type of research is based on qualitative methods with descriptive and offensive approaches. The results of the analysis show that the Quran presents a historical highlight of the previous people and criticizes the belief of animism whether in the form of ancestor worship, nature worship, human worship, shamanism and the like. Thus, it is clear that the Quran is not only a reference to Islamic sharia, but also deals with the knowledge of anthropology and human culture.
This article examines the problem of economic poverty in Indonesia from the point of view of Karl Marx, Religion as aform of alienation (Religion as a Source of Alienation). Karl Marx's critical thinking that religion tries to comfort the suffering person by showing happiness in the afterlife, but does not empower the suffering person to resist and overcome suffering through hard work and intelligent work seems to be a constructive view. This is said to be because religion has a divine dimension and a social dimension. Even religion has a mission to turn the world we live in today into a heavenly world. Religion is supposed to teach people not to run away from difficulties but to overcome them for a better life in this world. INTRODUCTION Ideally, Indonesia is a country that has a lot of potential for all the nation's children to live economically prosperous lives. Geographically, Indonesia is a country whose land and water are not only vast but also very fertile and contain a lot of wealth that can ensure the survival of all the nation's children. Due to its very pronounced fertility, this land is called the Paradise Land, where stems and stones can be plants. Indonesia is a very rich archipelagic country, Because of its rich wealth, this island country is called the land of milk swimmers, where fish and shrimps approach the children of the earth, so that hooks and nets are enough to support them. In terms of socio-politics, Indonesia is a country with a social contract in the form of a visionary ideology and a smart constitution. In accordance with its ideology, namely the nobleness of Pancasila and the majesty of the constitution, namely the 1945 Constitution, Indonesia is referred to as a country of one diversity, a country that although different ethnicities, races and religions have one goal, namely Indonesia is. equivalent to a prosperous Indonesia. But in reality, even though Indonesia has capital as mentioned above, and has carried out national development for 70 years, there are still more poor people than those who are not poor. Choromaster stated that the percentage of the Indonesian population who are very poor is 7.5%, poor 38.55%, almost poor 37.19% and not poor 16.69%. 1
This study discusses the character of rational Mu'tazilite thought and its influence in the journey of Islam. This research is qualitative by using the method of documentary data analysis. As for the results of his research that their thinking was much influenced by Greek philosophy. So the Mu'tazilah are often referred to as Islamic rationalists. The Mu'tazila rational style became a smooth way for discussion and development of thought and science that brought progress to Islamic civilization at that time
The Mu'tazilah was born as a reaction to the debate between the Khawarij and the Murjiah. The Mu'tazilah with their rational arguments try to answer various problems with a rational approach. In order to strengthen their argument, the Mu'tazilite figures brought ancient Greek philosophical thought into the realm of Islam. This is what changed the Mu'tazilite perspective on reason and revelation, which initially acted as a reinforcement of Revelation or Nash al-Qur'an and hadith, then since then the position has been reversed, logic is being the first source of argument in answering various problems, while al The Qur'an and hadith are used as reinforcement for rational arguments. This is also what distinguishes the Mu'tazilah from other schools of kalam so that they are often referred to as Islamic rationalists. This rationalist thought was the result of the contact of the Greek intellectual tradition with Islamic teachings through the translation of various Greek books into Arabic during the heyday of the Abbasid Daula so that prominent Muslim thinkers (philosophers) such as Al-Kindi, Alfarabi, Ibn Sina and Ibn Rushd.
This research aims to reveal the concept of d{ala>l in the Qur'an. The research method used was qualitative descriptive. The data were collected by library research documentation techniques. The data’s technical analysis was qur’anic semantic. The result showed that the basic meaning of d{ala>l is lost. While the relational meaning refers to several meanings: First, the meaning of heretical when accompanied by the words kufr, shirk, muna>fiq, z{a>lim, and fa>siq, accompanied by mubi>n, ba'i>d, and kabi>r, accompanied by the words shait{a>n, and hawa>’. Second, it means confusion when turning up the righteous. Third, it means to forget when talking about the problem of witnessing. D{ala>l has several equivalents of the words gayy, gaflah, zaig, t{ugya>n, and 'amhan, while the opponent is said to be huda>. The development of the meaning d{ala>l is reviewed from the synchronic- diachronic aspect pointing to three periods. The pre-Quranic period refers to conditions of loss, misfortune, and futility. The Qur'anic period carries the meaning d{ala>l pre-qur'anic to religious meaning. The post-Qur'anic period d{ala>l experienced a narrowing of meaning, namely, takfir and bid’ah.
Membahas asal dan nama Muktazilah kemudian prinsip dasar mereka (ushul al-khamsah)
Tarikh al-Mazahib al-Islamiyah, (Cairo Mesir: Dar al-Fikr al'Araby , t.th)
- Abu Zahrah
Abu Zahrah, Tarikh al-Mazahib al-Islamiyah, (Cairo Mesir: Dar al-Fikr al'Araby, t.th)
Dhuha al-Islam III,(Cairo Mesir, al-Nahdhah al-Mishriyah
- Ahmad Amin
Ahmad Amin, Dhuha al-Islam III,(Cairo Mesir, al-Nahdhah al-Mishriyah,
1966).
Aliran-Aliran Sejarah Analisa Perbandingan
- Harun Nasution
- Teologi Islam
Harun Nasution, Teologi Islam,Aliran-Aliran Sejarah Analisa Perbandingan,
(Jakarta: UI Press, 1986).