Ibn Taimiyah

Political Ethic Though

Islam is not regarded as a bit of political religion and morality as explanation  and representation of aspects of Islamic law, which governs various aspects of Muslim religious life, social and political. The rule governing the relationship with the ruler of the people, social and political relations, Muslims and non-Muslims all necessary arrangements ethical or moral behavior makes the laws religion as a source of moral sanction determination. Islam has a political ethic dimensions a much more comprehensive, ranging from the dimensions of goals, means and actions of the political actors themselves. But in political ethics, the behavior of a leader setting the policy direction for the lead, his goodwill is supported institutions (laws, rules, customs, social institutions) are fair, able to take responsibility for organizing ethic born of a collective agreement (consensus / Consensus).[1]

BIOGRAPHY

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His full name is Taqi al-Din Ahmad bin Abd al-Halim. He was born in Harran on January 1263/ 10 Rabi al-Awwal 661. Goldziher described it as "the most prominent private owners of the 7th century H", also described as a Muslim theologian of the 13th century and the 14th most famous.[2] Ibn Taimiyah’s family had long been renowned for its learning. His father Abd al-Halim, uncle Fakr al-Din and grandfather Majd al-Din were great scholars of Hanbalite school of jurispudence (fiqh) and the authors of many books.[3] At he time, Ibn Taimiyah was seven years old. He studied all the disciplines of jurisprudences, hadits, commentaries of Quran, mathematics and philosophy. His teachers were exceed two hundred. Ibn Taimiyah barely seventeen, when Qadi al-Maqsidi authorized him to issue Fatwa (legal verdict). At the same age, he started delivering lectures. When he was thirty, he was offered the office of Chief Justice, but refuse, as he could not persuade himself to follow the limitations imposed by the authorities.

Imam Ibn Taimiyah’s education was essentially that of a Hanbali theologian and jurisconsult. But to his knowledge of early and classical Hanbalism, he added not only that of the other schools of jurisprudence but also that of heresiographical literature, in particular of philosophy and sufism. He had an extensive knowledge of Quran, sunnah, greek philosophy, Islamic history, and religious book of others, as is evident from the variety of the books he wrote. In his writings, he frequently quoted the opinions of all four of the well-known schools of jurisprudence, even others. In a number of matters, he held oppinions different from those of the four schools. In fact, he was an original thinker who merely drew upon the wisdom of the four established schools.

Ih Taimiyah’s era, the fall of Baghdad to hand Tatar is the end of the Abbasid dynasty, and is the climax disentegration Islamic rule. This leads to the destruction of the dynasty of the sultans, emirs, and the kings who ruled territories of the former Abbasid empire that used to be free to use his satellite Baghdad caliphate. It affect Taimiyah to make a political system to be ruled. Actually, he didn’t start from his school. (More explanation explained in the next)

THINKING CONSTRUCTION

The fall of Baghdad to hand Tatar is the end of the Abbasid dynasty, and is the climax disentegrasi Islamic rule. This leads to the destruction of the dynasty of the sultans, emirs, and the kings who ruled territories of the former Abbasid empire that used to be free to use his satellite Baghdad caliphate.

The kings, sultans, and emirs that existed at that time, only the ruler of the dynasty Mamalik in Egypt that still feel the need to lift the prince Abu al-Qasim Ahmad ibn Amir al-Mu'minin, uncle Caliph Mu'tashim killed by the Bangdad Tatar in the title al-Mustansir bi-Allah to be a caliph in Cairo in the year 659 AH [13] However, the caliphate is merely a formality, as the real authority in the hands of the sultans Mamalik. However, with the appointment of al-Mustansir bi-Allah Islamic world is historical fiction can still be maintained, that the political and spiritual Islamic world still exists, because the existence of the caliphate is necessary as successor to the Prophet. Henceforth Caliph give real authority to the sultan sultan Mamalik so are legally entitled to demand obedience from princes and emirs-amir of the Islamic world. That is why, although eventually this empire is monarchist, but de facto it is the only Islamic power that can be relied upon at the time. What is interesting then is shaping the view of Ibn Taymiyyah that rulers are defenders of religion and he forgave their mistakes.

THOUGHTS

The birth of an idea is closely related to the social context as the underlying factor. Similarly, Ibn Taymiyyah, as realistic thinkers, over reality politiklah he formulated his ideas in response to the growing challenges of the state in his time. Some ideas include:

1.      Cosmopolitanism

In every thought, Taymiyyah always make the Qur'an as the primary basic of thinking, even in cosmopolitanism. For the idea of ​​cosmopolitanism, Taymiyyah returned based on the teachings of Islam as a truth that must be good for the whole world (rahmatan lil alamin) as mentioned in the Qur'an Al-Anbiya: 107.

Obviously Taymiyyah's opinion in the context of leadership and citizenship is very cosmopolitan with regard humans as independent individuals regardless of religion, ideology, national origin, and other traditional ties.

Starting from the opinion leaders who prioritize fair than this faith, Taymiyyah proceed further on the role of the State in the project of cosmopolitanism. Taymiyya argued main task is the establishment of sharia state is nothing but for the sake of universal justice. Thus the Shari'ah and universal justice is a parallel and should go hand in hand.

Birth of cosmopolitan ideas can be traced by various factors. Ibn Taymiyyah lived in a society that hiterogen. His heterogenity involves a very complex, both in terms of nationality, social status, religion, school, culture and law. As a result of the frequent occurrence of the war, the mobility of people from various nations is very high. In one area there are various nationalities: Arab from Iraq, Syria Arab origin, Egyptian, Turkish, Tatar who fell captive and later settled, Armenia and so on. They each differ in customs, traditions, behavior and state of mind.

2.      The doctrine of the Caliphate at the hands of the Quraysh irrelevant and urgent

In the end he did not recognize quraisyanism as one of the requirements of the Caliphate, but trying to dig terms of leadership based on shariah through messages and values ​​of the Qur'an.

Leadership is based on Shariah which is the political concept that he offers as an attempt to provide a solution to the political situation at hand.

3.      Ibn Taymiyyah thinking about the State Institutions

He stressed very strongly the importance of institutions in the management of society to achieve justice. "Man is basically madaniy character (like building). That's why when they get together, they must develop the necessary activities to realize the benefit and mengatasai problems. For the sake of it, it needs a solid partnership between government (ruler) and community members (ruled). Of course a definitive provisions governing the assignment and space respectively."

The nature of government according to Ibn Taymiyyah, is the power of the force, which is necessary if people want to live in the community and the solidarity they do not want destroyed by the selfishness of human nature. Due to the nature of government is to the people, he emerged through a natural process of struggle, gained legitimacy through an agreement to live together. Rulers thus, can demand obedience from his people, because even if the ruling is unfair, it's still better than discord and dissolution of society; "given what is rightfully the ruler of us and ask God what is right for us".

Furthermore, Taymiyyah also talked about the criminal justice integrated in the government. According to the government as a prerequisite and fundamental in social life for justice. Taymiyyah goal is to build a government based on sharia (siyasah syari'iyyah). Sharia in government supported by two pillars, which are also commonly referred to as the core of Islamic political thought, namely justice and promote the good and forbidding the evil (amar ma’ruf nahi munkar).

4.      About Leaders in Taymiyyah

We can say that the political leadership positions (sultan, mulk, amir) and Shari'a complement each other to form a government based on Sharia. Ibn Taymiyyah insisted that religion can not be practiced without political power. Religious duty to command the good and forbidding the evil really can not be achieved "unless the power and authority of the leader (Imam)." His opinion was the famous "religion without power, jihad, and property, as bad as power, wealth, and war without religion ".

In the view of Ibn Taymiyyah, justice could not be achieved without the cooperation. Humans come together and form a political community, and appointed one of the leaders to organize for justice and usefulness together.

The doctrine of Islam is the leader in none other than a trustee, representatives, and agents of authority, was not the owner. This was the point that the leader is a shepherd, who does not have an animal herds; position as guardian for orphans. Here, the image of the absolute king of the ancient Middle East and Iran really diislamkan. Authority leaders, actually came from the Lord: but this means that the interests that must he seek is indeed the interests of people.

Ibn Taymiyyah also criticized the Sunni and Shia. In his view, there is no basis in the Quran and the Sunnah of the theory of traditional-style Sunni Caliphate and Imamate Shi'a no absolute theory. He saw Islam as a social order that has the highest law: the law of God. Therefore, he was not interested in the country and the formation. Despite receiving country as a religious requirement (a religious necessity). That is, an Islamic state are considered eligible is a government based on Sharia as the supreme authority and regardless of whether the country was shaped Deputyship, monarchy, or republic. He prefers to put justice as the essence of any government authority, the state structure than fuss.[4]

BIBLIOGRAPHY

Dedi Syaputra, ETIKA POLITIK (Studi Pemikiran Ibnu Taimiyah dalam Kitab al-Siyâsah al-Syar’îyyah fî Ishlâh al-Râ’î wa al-Ra’îyyah) -thesis. Yogyakarta: UIN Sunan Kalijaga Yogyakarta, 2011. P. Abstract.

Ibn Taimiyah, Sistem Kenegaraan menurut Ibn Taimiyah (translatation).

Ibn Taimiyah, Syarh al-Aqidah al-Wasithah, Riyadh: Dar al-Salam, 1996. P.9.

Aliboron, Pemikiran Politik Ibn Taimiyah, get from http://aliboron.wordpress.com on March, 31th 2013 11.00 am.

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[1] Dedi Syaputra, ETIKA POLITIK (Studi Pemikiran Ibnu Taimiyah dalam Kitab al-Siyâsah al-Syar’îyyah fî Ishlâh al-Râ’î wa al-Ra’îyyah) -thesis. Yogyakarta: UIN Sunan Kalijaga Yogyakarta, 2011. P. Abstract.

[2] Ibn Taimiyah, Sistem Kenegaraan menurut Ibn Taimiyah (translatation).

[3] Ibn Taimiyah, Syarh al-Aqidah al-Wasithah, Riyadh: Dar al-Salam, 1996. P.9.

[4] Aliboron, Pemikiran Politik Ibn Taimiyah, get from http://aliboron.wordpress.com on March, 31th 2013 11.00 am.