Mu’tazilite
Speaking of Muslim disunity is not endless, because of persistent discord and penyempalan began with the emergence of Shiite khowarij and then comes one other group and take cover under the guise of reason and freedom of thought syiar …. one syiar a deceptive and tricking people who do not understand how Islam has been placed on the portion of the true sense … so many Muslims that suffer and fall into thinking this group …. finally terpecahlah and turn away the Muslims from their religion which has taught the Prophet and his companions-companions. As a result of this heresy, heresy bermunculanlah more and more among the Muslims so that they weaken the strength and unity as well as give an idea that is not true to the teachings of Islam, even within this group there are things that are very harmful to Islam that is putting them more resourceful and thinking -thinking of the philosophers of the teachings and revelations from God, so many of the teachings of Islam because they recognize tiddak menyelisihi sense according to their prejudices
Therefore it has become obligatory for a Muslim to advise his brother to not fall into thinking this group is a group Mu’tazilite yang effect until the deviation is still deeply felt today and still being developed by the colonialists to destroy Christians and Jews in the strength and unity of the Muslims.
Bermunculanlah in today’s era of thought Mu’tazilite with the names is quite intriguing and fool those who read it, they named it with Aqlaniyah … Modernization of thought … Westernasi and secularism, and other names they make for interesting and support what they think is right from pemkiran it in order to smuggle and distribute their business and understanding this thinking. Therefore, we need to discuss this in mind for unknown origin and penyempalannya deviation from Islam, then in the discussion this time is divided into several main discussion.
1.Definisi Mu’tazilite
1.a.Secara Etymology
Mu’tazilite or I’tizaal is a word that in Arabic showing of loneliness, weakness and discontinuity,
1.b.Secara Terminology The Ulama
While some scholars define it as a group of qadiriyah yang menyelisihi Muslim opinion in legal matters commit major sins, led by Waashil Atho bin ‘Amr bin Ubaid and in the days of Al-Hasan Al Bashry.
And if we look at the definition of the etymology and terminology found a very close relationship and strong, because this group is running menyelisihi way Muslims in particular Experts Sunnah and be alone with his mind a specific concept so that finally made them weak, hidden and disconnected.
2. Development.
Mu’tazilite develop as a thinking which enforced the above view that the mind is the source of truth in the early second century hijriyah exactly the year 105 or 110 AH in the late Umayyad rule in the city under the leadership bashroh Waashil bin Atho ‘Al Ghozaal. Group or sect is growing and is affected by the various currents of thought that developed it so that got him the days most of what they take from the opinion of this school of thought Jahmiyah, then developed from the city which is home Bashroh Al Hasan Al Bashry, then spread and spread to the city Kufa and Baghdad, but at this time Mu’tazilite face a very heavy pressure from the leaders of the Bani Umayyad which makes it difficult to develop and flow is impeded its spread so that it makes them hate Bani Umayyad because of their opposition to the sect (flow) mu ‘tazilah and proves them in qadar problems even they do not like and do not bless one of the leaders except the Bani Umayyad Yazid ibn al Waalid bin Abdul Malik bin Marwan (d. 126 H) because he followed and embraced their schools.
In this case, said Al Mas’udy: Yazid ibn al-Waali has bermazhab with schools Mu’tazilite and their opinions on five principal (teaching them), namely At-Tawheed, Al Adl, Al Wa’iid, Ahkam al-Asma wal-that is the opinion of moon baina al Manzilatain-and amar nahi ma’ruf wrongdoing and said again: (so Mu’tazilite forward Yazid ibn al Waalid the religious side of Omar bin Abdul Aziz.
Hostility and enmity between the Bani Umayyad with this Mu’tazlah continues strongly until the fall of the power of the Umayyads and the establishment of rule of Bani Abasiyah, then along with the development of power Bani Abasiyah, developed Mu’tazilite with the start of propagators and they sent delegations to throughout the country to preach Islam sect and proves them to the Muslims and among a large and important role in this regard is Waashil bn Atho ‘. And they got this opportunity because their schools with syiar and manhajnya provide great support in affirming and strengthening the rule of Bani Abasiyah especially in the days of Mamun al-leaning follow their faith, especially coupled with approval of al-Ma’mun to their opinions about the Holy Quran the creature to the point that Al Mamun mobilized all its armed forces to force people to follow and believe in the truth of opinions, and he sent a mandate to his aides in Baghdad in 218 H to test the judges, and all the Ulama Muhadditsin with the notion that Al Qur’an is a creature, so he ordered the judges to not accept the testimony of people who do not argue with this opinion and punish them, then there is a very big libel. Among the scholars who get test and trial is Al-Imam Ahmad bin Hambal and his story is very well-known, but he remains firm with aqidah and Sunnah wal Jamaat expert opinion about it is that the Qur’an is kalamullah and not beings.
Mu’tazilite continue to receive protection and assistance of the rulers of Bani Al-Ma’mun Abasiyah of age until the age of Al Mutawakil and the era Mu’tazilite sect made the official state school and doctrinal camps, one factor that makes them able to spread their power and suppressed the every person who menyelisihi them, then they made the desert instead of the hujjah and propositions. So this genre developed in Muslim countries with the help of some of the leaders of Bani Abasyah.
Then they terpacah into two branches:
1. Bashroh Branch, which is represented by figures such as Waashil Atho bin ‘Amr bin Ubaiid, Ath Thowil Uthman, Abu Al Hudhayl Al’ Alaaf, Abu Bakr Al Ashom, Ma’mar bin Ubaad, An Nadzom, Ash Syahaam, Al Jaahidz, Aljubaa’i Abu Ali, Abu Hashim al Jubaa’i and others.
2. Branch of Baghdad, which is represented by figures such as Bishr ibn Mu’tamir, Abu Musa Al Mardaar, Ahmad ibn Abii Duaad, Tsumamah bin Al Asyras, Ja’far ibn Harb, Ja’far bin Mubasyir, Al Iskaafy, Isa bin Al Haytham Al Khayaath, Abul Qasim Al Balkhy Al Ka’by and others.
Actually, the fundamental factors that drive them busy and deepen science hujjah kalam is to reply with hujjah and hujjah-hujjah to destroy the enemies of Islam and to refute all the allegations and their lies so that eventually they exaggerated emphasis and priority in this science of all sciences yang in others, then they make it as the only way to determine the existence of God and His rububiyah, argument-argument and to recognize the prophetic sunnah of heresy, said Al Jaahidz Sebagimana: and something is the greater of all things, if not because of his position, it can not be determined kerububiyahan-Robb, can not be enforced hujjah prophecy-argument and can not be separated between hujjah with doubtful, the argument to what unimaginable in the form of propositions. With it can be known from Al Jamaat Al Firqoh (menyempal group) and the Sunnah of heresy and the peculiarities of the famous.
Although Mu’tazilite has made great efforts to pursue and explore life in a sense since the second century up to five hijriyah, but did not get the success and the success even end up having a setback and failure in the field. This seems to happen because they do not take their manhaj sources from the Qur’an and Sunnah, even those with underlying rely on reason alone that has been marred by pemikran Greek philosophy and the various schools of thought. For every idea that is not illuminated with manhaj Qur’aan and the Sunnah of the Prophet and the way of the Salaf Ash Sholeh then eventually the destruction and misguidance is so great though, by taking the source and the illumination from the Book and the Sunnah will light his way and the sense that no one got lost and walked with the course of the salafus sholeh is safety from error and irregularities because they have taken the source of his school from the pure sources of the Book who do not have him one from Ace kebathilanpun and Sunnah that those who hold fast to her means are on a bright hujjah .
Izzi said Shodruuddin Ibn Abil Al Hanafy in commenting on the menta’wil ahlil kalam texts of the Book and Sunnah As with common-sense to them, diantaranaya Mu’tazilite: and because they are turning their straying from research kalamullah and Kalam Rasulillah and self menyibukkah with Kalam Greece and the various currents of thought which exist.
Therefore it is his integrity and kekelanggengan Ahlissunnah and destruction is his Mu’tazilite as an application of the word of God:
The foam, will disappear as something worthless; as for that benefit to mankind, so he remained on earth. (Surah 13:17)
3.Sebab penamaannya.
The cleric has been at odds about the cause of the naming of the group (flow) is the name Mu’tazilite into several opinions:
First: Opinion that the reason is because the separation Waashil penamaannya Atho bin ‘Amr bin Ubaid and the Majlis and halaqohnya Al Hasan Al Bashry. It is based by the history which tells that there is someone who met Al Hasan Al Bashry, then said: O my religious priests. .. have emerged in our time one mengkafirkan pilgrims who commit major sins and big sins according to them is an issue kekafran perpetrators of religion, and they are Al Wa’iidiyah khowarij and pilgrims suspend commit major sins, and sins they are not large by disrupt (destroy) the faith, even the practice according to their sect rather than including the pillars of faith, and faith are not broken by the disobedience, obedience sebagaiman useless with disbelief, and they are murjiah these people, then how do you provide for us in terms of law it is i ‘ tikad? Then Al Hasan reflect briefly about it, and before he answered, saying Waashl bin Atho ‘: I would not say that the perpetrators of the great sins of believers and unbelievers as well, but he in a position between these two positions (manzlah baina manzilatain), are not believers and infidels. Then he stood up and broke away to one pole of the pillars of the mosque to explain the answer to the disciples of Al Hasan, Al-Hasan and said: have separated (i’tizal) from our Wasil, and Amr bin Ubaid Waashil followed suit, then these two men and its followers are called Mu’tazilite.
A Qodhi said Abdul Jabaar Al Mu’tazily in interpreting because naming them this: there has been dialogue between Waashil Atho bin ‘Amr bin Ubaid and in this question-problem-then commit major sins Amr bin Ubaid back to his school and left halaqoh Al Hasan Al Bashry and broke away, and they named it Mu’tazily, and this is the origin of the deployment of Ahlul Adil with Mu’tazilite.
Second: Opinion that they were so named because the priest greeting Qatadah to Uthman Ath Thowil: who stop you from us? whether they have Mu’tazilite stop you from us? I answer: yes.
Ibn Abl Izzy says: and Mu’tazilite is Amr bin Ubaid and Waashil bin Atho ‘Al Ghozaal and his followers, they are so called because they separate themselves from Al Jamaat after the death of Al-Hasan Al Bashry in the early second century and they were bermajlis alone and separate, sehngga said Qotadah and others: they Mu’tazilite.
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History The emergence Mu’tazilite
Cult mind (Qadariyyah) appeared in the city of Basrah (Iraq) in the 2nd century AH, between the years 105-110 AH, precisely in the reign of Caliph Abdul Malik bin Marwan, and the Caliph Hisham ibn Abdul Malik.
Vanguard is a former pupil population Basrah Al-Hasan Al-Basri named Wasil ibn Ata ‘Al-Makhzumi Al-Ghozzal. He was born in Medina in 80 H and died in 131 H. In the spread bid’ahnya, he is supported by ‘Amr ibn’ Ubayd (a kingpin Qadariyyah Basrah city) after they agreed in a heretical thought, which denies taqdir and attributes of God.
As time went, the more developed group Mu’tazilite many respective sects. Until then the dedengkot they go into the books of philosophy that many scattered in the Caliph al-Ma’mun. So since that’s when they really manhaj Stained by manhaj expert kalam (oriented mind and discard the arguments from the Qur’an and Sunnah-pen).
Therefore, it is not strange that their number one rule reads: “Reason is more precedence than the Shari’a (The Qur’an, Sunnah and consensus’, pen) and the reason was as a word breaker in all respects. When Shari’a contrary to reason-according to their allegation, then it must be discarded or Shari’a ditakwil.
Why Called Mu’tazilite?
Mu’tazilite, etymologically means: the people who broke away. This title has a chronology that can not be separated with a figure of Al-Hasan Al-Basri, one of the priests among tabi’in.
Ash-Syihristani said: (One day) a man came to Al-Hasan Al-Basri and said: “O priests in the religion, has emerged in our time this group mengkafirkan commit major sins (under the sin of shirk). And sin is believed to be an infidelity that can remove the perpetrators of religion, they are the Khawarij. Meanwhile, another group is very tolerant to commit major sins (under the sin of shirk), and sin no effect on the faith. Because in their schools, a practice not a pillar of faith and disobedience does not affect the faith as obedience has no effect on infidelity, they are Murji’ah this people. What is your opinion on this matter so that we can make it as a principle (in religion)? “
Al-Hasan Al-Basri was thought for a moment the problem. Before he answered, suddenly with lancangnya Wasil ibn Ata ‘joke: “I think not commit major sins of the believer, but he did not disbelieve, even he is in a state between two states, not the believers and also do not disbelieve.” Then he stood up and sat alone at one pole mosque while still expressing their concerns to the disciples of Hasan al-Basri other. So Al-Hasan Al-Basri said: “Wasil has separated themselves from us”, then disebutlah he and his followers with the title Mu’tazilite.
The question was finally answered by Al-Hasan Al-Basri with Ahl al-Sunnah Wal Jamaat answer: “Truly commit major sins (under the sin of shirk) is a believer who is not perfect faith. Because of his faith, he still called the believers and the sin he called fasiq (and his faith became not perfect). “
Tragedy Mihnah
As mentioned above, the killers ‘Uthman, according to several historical clues, a supporter of the Caliphate’ Ali Ibn Abi Talib, fourth caliph. It mentioned, for example, by Ibn Taymiyya, as follows:
Most of the troops ‘Ali, as well as those who fight against Ali and those who remain neutral from the war were not those who kill’ Uthman. Conversely, the killers ‘Uthman was a small group of troops’ Ali, while the congregation during the Caliphate of `Uthman was numbered two hundred thousand people, and who agree to murder a thousand people around it.
But they then are very disappointed to ‘Ali, as Caliph was to receive proposals for peace with their enemies, Mu’awiyah ibn Abu Sufyan, in the “Events Shiffin’ in situ ‘Ali suffered defeat in plomatis and loss of power” de jure “him. Therefore they separate themselves by forming a new group which later known as the Khawarij (al-Kahwarij, the defector or rebels). As their attitude towards ‘Uthman, the Kharijites also looked at’ Ali and Mu’awiyah as infidels because of compromising the right (haqq) with a false (false). They therefore planned to kill ‘Ali and Mu’awiyah, also Amr ibn al-’Ash, governor of Egypt as a family helps Mu’awiyah beat Ali in the “Events Shiffin” is. But the Kharijites, through a man named Ibn Muljam, managed to kill only ‘Ali, while Mu’awiyah only injured, and’ Amr ibn al-’Ash survived completely (but they killed someone named Kharijah who were suspected of ‘Amr, because apparently similar).
Because of their attitudes are very extreme and eksklusifistik, arguably Kharijites finally perish. But in the course of the history of Islamic thought, their influence remains a principal problem of Islamic thought. The most widely inherited a tradition of thought is the Mu’tazilite Khawarij. They are actually the most widely Islamic groups develop Kalam Science as we know it today. With regard to Ibn Taymiyya has Nurcholis Madjid quote-in-the highlights of the testimony of a ‘scholar’ who called Imam ‘Abdull’ah ibn al-Mubarak. According to Ibn Taymiyya, a scholar was stated thus:
Religion belonged to the expert (followers) Hadith, lie belonged to the Rafidlah, (science) belong to the Mu’tazilite Kalam, deceit belongs (followers) ra’y (finding rational).
Because it is confirmed by Ibn Taymiyya that the Science of Kalam is a special skill Mu’tazilite. So one of the characteristics of thought is that rationality and understanding Mu’tazili Qadariyyah. But very interesting that the first time actually using Greek elements in religious reasoning is that someone named Jahm ibn Shafwan precisely Saxon Jabariyyah, namely the view that humans are powerless to deal with little else will and God’s provision. Jahm get material for his reasoning Jabariyyah of Aristotelianism, which is part of a understanding of Aristotle who said that God is a strength similar to natural forces, who only know the circumstances of the general (universal) without knowing the particular circumstances (particular). So God is not likely to reward and sin, and everything that happened, including in humans, is like a journey of natural law. The laws of nature like that do not know personally (impersonal) and is for sure, so unchallenged by man. Aristotle denies the existence of God is impersonal personal God. For him God is the supreme power-conscious but not terrible except on matters universal. Then follow it Jahm Aristotle and his followers came to the attitude of denying the existence of nature for God, such as the properties kasib, forgiving, polite, very high, generous, and so on. For them, the qualities that make God into a double, so contrary to the concept of Tauhid which they regard as they want to enforce. Groups who deny the existence of God’s attributes is known as al-Nufat (“heretics” [the attributes of God]) or al-Mu’aththilah (“liberators” [Lord of the properties].)
The Mu’tazilite reject his Jabiriyyah understand the Jahmi. The Mu’tazilite actually be an advocate for understanding as well as the Kharijites Qadariyyah. So the Mu’tazilite referred to as the “incarnation” of doctrinal (but without political movement) the Kharijites. But the Mu’tazilite much take over the attitude of the Jahmi who deny God’s attributes. More importantly, the Mu’tazilite borrow metologi the Jahmi, namely rational reasoning, despite the various premises that are different, even opposite (like the premise of freedom and human ability.) This involved bringing the Mu’tazilite the use of materials made easier by the existence of the Greek translation of Greek books, plus books of Persian and Indian, into Arabic. Activities that culminated in the reign of al-Ma’mun ibn Harun al-Rashid. Interpretation that has encouraged the emergence of Experts Kalam and Philosophy.
Caliph al-Ma’mun himself, in the midst of strife understand various Islamic groups, favoring the Mu’tazilite against the Hadith, led by Ahmad ibn Hanbal (founder of the Hanbali school, one of the four schools of Fiqh). Moreover, the Caliph al-Ma’mun, was continued by his successor, the Caliph al-Mu’tashim, do mihnah (examination of personal understanding, inquisition), and tortured and thrown a lot of people, including Ahmad ibn Hanbal, into the prison. One disputed issue is whether the Word or the Word of God, intangible al-Qur’an, it qadim (not being created because of being one with nature or the Divine Essence) or hadith (being created, because the shape of sound that is expressed in letters and Arabic)? Caliph al-Ma’mun and the Mu’tazilite believes that the Word of God is a hadith, while the Hadith (meaning the Sunnah, and please note the difference between the words of the hadith [a hat] and word [i with hat]) argued al -Qur ‘an it qadim like the Essence of God Himself. Imprisonment of Ahmad ibn Hanbal is because of this problem.
Mihnah it did not last too long, and people were free again. But he has left wounds on the body adequate in Islamic thought, which to this very day still felt by many Muslims. But the service of al-Ma’mun in opening the doors of freedom of thought and science are recognized once in the history of mankind. So the caliphate of al-Ma’mun (198-218 H/813-833 M), with a mixture of elements of positive and negative, are seen as one milestone in the history of Islamic thought, including the development of Kalam Science, and also the philosophy of Islam. “
Events mihna really shake up the new Muslims and ended after al-Mutawakkil (reigned 847-861), replacing al Wasiq (ordered 842-847 AD). At the time of al Mutawakkil domination Mu’tazilite flow decreases and becomes increasingly unsympathetic in the eyes of society. This situation worsened after the use of schools canceled Mutawakkil Mu’tazilite as the official school of the state and replace it dengaan Ash’arite flow.
In the next trip, the Mu’tazilite reappeared in the age rule Buwaih Dynasty in Baghdad. However, this opportunity was not long since Bani Bani Buwaih soon overthrown by the Seljuq lead it tends to Ash’arite, especially since the government Alp Arslan with Prime Minister of Nizam al-Mulk.
For many centuries later, Mu’tazilite excluded from the stage of history, displaced by the flow Ahlusunah Wal Jama. Among the accelerating loss of this flow is to the books they no longer read and studied in Islamic universities. Instead of knowledge about their ideologies are found only on the books opponents, such as books written Asy’ariah, but since the early 20th century numerous works Mu’tazilite rediscovered and studied various Islamic universities, such as Al Azhar. Thus the view of Mu’tazilite become more clear and positive aspects and teachings as well as its contribution towards the interests of Islam began to be known.
Cover
If we trace back the growth of Sciences Kalam as a form of disclosure and understanding of religious reasoning is also almost directly grow with starting point from which the Great Slander khlaifah killing Uthman bin Afan. These events are the base of the growth of society (and religion) of Islam in various fields, especially fields of political, social and religious understanding.
Kalam Science is very closely related to science or logic Mantiq. That, along with philosophy as a whole, becoming known Arab Muslim people after they conquered and then mix with the nations that set-back world of Greek civilization and Greek thought (Hellenism). Almost all areas subject to exemption (fat’h, liberation) Muslim people have been first experienced Hellenisasi (besides Christianization).
For the purposes of logical reasoning (rationality) that Greece needed materials. At first create a logical reasoning of those who kill ‘Uthman-which they have committed a great sin, or approving the murder. The debate about the legal commit major sins occurred in the recitation Hasan al Basri forum where students Wasil ibn Ata ‘Al-Makhzumi Al-Ghozzal have other views with his teacher. Then he broke away from that forum. And from the way of thinking, the (former) killer ‘Uthman or their supporters became the forerunner of Qadari, namely those who are sensible Qadariyyah, a view that humans are capable of determining his deeds, then the man is absolutely responsible for everything that he does it, a good and the bad.
At the next time a major schools Mu’tazilite ketia Abasiyyah al Ma’mun of the sons of the ruling. Mu’tazilite Saxon rationality that in fact all ideas with the time authorities made the official state school. At that time a fierce debate between the flow Jabariyah (Ash’arite) and flow Qadariyah (Mu’tazilite) about understanding Khalq al Qur’an, al-Ma’mun as fundamental flow Qadariyah believes that al Qur’aan is a creature. Starting from where the tragedy mihna (inquisition) appears.
Finaly, according to a description that can convey the author, criticism constructive suggestions from all parties is the author expected. Wallauhua’lam.
Wal Billahittaufiq guidance,
Bibliography
Ash Syihristani, Al Milal wan Nihal, (Beirut Lebanon: Dar al Fikr).
Ash Shaykh Salih al-Fauzan, Lamhah ‘Anil Firaq Dhallah Adh,
Harun Nasution, Islamic Theology, (Jakarta: UI Press, 1986).
Imam Abu Zahrah, School of Political and Aqeedah In Islam, (New York: Logos, 1996).
Muhammad Abduh, Proceedings of Tawhid, (New York: Crescent Star, 1979).
Mudzaffaruddin Nadvi, Muslim Thought and the Source, (Bandung: Pustaka, 1984).
Nurcholish Madjid, Islam Doctrine and Civilizations, (London: Paramadina, 2000).
Ricard C. Martin, et al, Post Mu’tazilite, (Yogyakarta: Ircisod, 2002).
The Mu tazilah are the ones who brought the problems of theology
a more profound and philosophical than the problems in
bring the Kharijites and Murji ah. In discussing the issues of theology, mer
eka sense a lot of wear so that they get the name of The Islamic Rationalist .1
Before Thy tazilah present in the natural arena of Islamic thought have arisen had
which will flow like a very big influence on thy tazilah; between l
ain is Musyabbihah flow, who understand the verses of Qur’an, concerning God
handed, eyed, bersinggasana, seeing, hearing and so on. In har
fiyah Musyabbihah words mean flow properties that equate God with m
anusia. This flow of his characters from the stream Syi ah Has extreme and hadith scholars
ywiyah, who understand the skin is not isinya.2
There is another stream Mujassimah who think that God berjisim (bertub uh) as well as humans berjisim. Next is the flow Shifatiyah, which b eranggapan that the attributes of God is eternal (without beginning) in addition to the Essence of His eternal. If among those who argue that the properties of Alla h with human traits, like the flow Musyabbihah.3
1.Harun Nasution, Islamic Theology streams Comparative History, Jakarta, 197
2 p. 38
2. A. Hanafi, Islamic Theology, Jakarta, 1977 p. 29
3. JWM. Bakker Sy, History of Philosophy in Islam, Yogyakarta, 1978, p. 17-18
When there is pentakhiman (arbitration) in an effort to realize peace in the p ertikaian between Ali ibn Abi Talib and Mu awiyah bin Abi Sufyan, there are groups out of line y ang Ali bin Abi Talib. Because they are not satisfied deng takhim such an outcome that is called class Khawarij.4
Kharijites believer who believes that the great sinners become an infidel. Then came the flow of the fight ah Murji Khawarij opinion, they argued that a believer can be a great sinner remain faithful, not to be disbelieved. Tent ang fate would be in the presence of God, handed it to God for his menentuk.
As with the flow Jabariyah who argue that human beings have no freedom at all; all his actions had been predetermined by destiny of God, is contrary to the opinions flow yang mengat Qadariyah will that man has complete freedom to create his actions. This latter is reminiscent of the differences of opinion on the k alangan philosophers long ago, such as determinism (all-force) and indetermi nisme (all free) .5
To the problems raised by the various streams are then came the flow of Mu tazilah to express opinions that the middle, not too hard as Khawarij opinion, nor too soft like ah Murji flow class with emphasis tendency to position sense. B agaimanakah the opinions of the Mu tazilah and what the answer given t erhadap them.
4. Abd.al-Rahman Azzam, The Eternal Massage of Muhammad, 1979, p. 48
5. Sou Joesoef Yb, Determinism and Indeterminism, 1976, p. 9
CHAPTER II
DISCUSSION MATERIALS
A.
History The emergence of Mu tazilah
Your name is used as designatie tazilah against class people who ta
k want to interfere in political disputes-disputes that occurred in the age Kha
lifah Ali bin Abi Talib with thy awiyah ibn Abi Sufyan from among Bani Umay
ah as a result of the murder of Caliph Uthman from the Bani Umayyad which is then replaced by Ali ibn Abi Talib. They distanced themselves from the class-golong
of fighting each other, and do not want to be involved in such disputes. Mer
eka not membai at Ali as Caliph, but chose a neutral stance. Figures
This group is an ad ibn Abi Sa Waqqash, Abdullah ibn Umar, Muhammad bin Masla
mah, Uthman ibn Said, and others. Medina residents many also mengik
UTIs in their footsteps. Orang-orang itu disebut kelompok Mu tazilah, karena mereka men
gasingkan diri dari keterlibatan dalam pertikaian politik yang tengah terjadi. G
olongan ini mempunyai corak politik.
Tetapi nama Mu tazilah yang disebut dalam konteks aliran-aliran teologi atau fal
safat, adalah para pengikut orang yang mengasingkan atau memisahkan diri dari gu
runya, karena adanya beda faham dalam sesuatu hal. Orang tersebut ialah Washil b
in Atha yang memisahkan diri dari gurunya, Hasan Al Bashri, karena berbeda pend
apat tentang kedudukan orang
mukmin
which
berdosa besar, apakah or
ang tersebut
masih mukmin
atau telah
menjadi kafir,
sebagaimana pernah menjadi perbedaan pendirian antara kaum Khawarij dan Murji ah
sebelumnya.
Secara singkat terjadinya pemisahan antara murid dengan gurunya sebagai berikut
: Suatu hari Washil bin Atha (sang murid) dalam majlis gurunya, Hasan al Bisri,
mengemukakan pendapat yang berbeda dengan pendapat gurunya itu mengenai orang mu
kmin yang mengerjakan dosa besar apakah menjadi kafir atau tidak. Washil menegas
kan pendapatnya bahwa orang itu sudah tidak mukmin, tetapi belum sampai kafir, i
a berada disuatu posisi antara dua posisi (manzilat bainal manzilatain)
Menurut Washil, posisi antara dua posisi itu ialah fasiq, sedangkan sang guru berpendapat bahwa orang itu munafiq. Setelah mengemukakan pendapat itu, Wa shil memisahkan diri dari majlis gurunya, yang diikuti juga oleh orang-orang yan g mendukung pendapatnya. Kemudian Washil pun bertindak sebagai guru yang dikerum uni murid-muridnya, dan salah seorang yang bergabung dengan Washil adalah Amr bi n Ubaid. Dua tokoh inilah yang kemudian dipandang sebagai tokoh aliran Mu tazila h angkatan pertama.
Adapun angkatan kedua yang dimulai sejak kaum muslimin kenal dari dekat dan mempelajari filsafat Yunaninterhadap Mu tazilah. Murid Washil yang terkenal ialah Abu I Hudzail al Allaf, yang digelari filusuf Mu tazilah, karena pengethua nnya tentang filsafat melapangkan jalan baginya untuk menyusun dasar-dasar Mu ta zilah secara teratur.6
6. Harun Nasution, op cit. hal 45
B.
Al-Ushul Al-Khamsah (lima pokokajaran)
Sebagaimana telah disebutkan dimuka, bahwa kaum Mu tazilah menghadapi berbagai m
acam ajaran teologi dari berbagai aliran yang telah ada sebelumnya, dan mereka m
emberikan jawaban terhadap berbagai macam ajaran aliran-aliran tersebut.
Pokok-pokok ajaran Mu tazilah yang mencerminkan jawaban terhadap ajaran sebelumn
ya, dikenal dengan Al-Ushul al-Khamsah (lima pokok ajaran) yang diberi urutan me
nurut pentingnya kedudukan tiap dasar, sebagai berikut :
1.
Al Tauhid
2.
Al Adl
3.
Al wa du wa al Wa id
4.
Al Manzilat Baina Al Manzilatain
5.
Al Amr bi al Ma ruf wa al Nahy an Al Munkar.7
Isi dari pokok ajaran teologi Mu tazilah tersebut dapat diuraikan sebagai beriku
t:
1.
Al Tauhid
Ke Esaan atau lebih tepat meng Esakan Allah adalah inti ajaran Mu tazilah. Allah
adalah Esa mutlak, demikianlah inti ajaranaqidah dalam Islam. Kaum Mu tazilah t
idak memberikan ajaran baru dalam hal ini ; hanya mempertahankan kemurnian aqidah
