NEGARA DALAM ISLAM (Studi Pemikiran Abu al-A’la al-Maududi dan Bassam Tibi)

M. NUR , 973091 (2009) NEGARA DALAM ISLAM (Studi Pemikiran Abu al-A’la al-Maududi dan Bassam Tibi). ["eprint_fieldopt_thesis_type_phd" not defined] thesis, UIN Sunan Kalijaga.

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Abstract

The state discourse has been colored the political thought in Islam (fiqh siyasah dusturiyyah). This occurred as the result of the urgency of the state authority governing the society life in the pursuit of collegial intention. In this context, Muslims have divided in the formulation of concept and the implementation of various state existency, namely, the unity of state and religion as an integral institution and the separation of the two (secular). Abu al-A’la al-Maududi and Bassam Tibi have represented those different concepts. The various perspectives are studied in three focuses (1) What is Maududi and Tibi’s main thought on the state? (2) How are Maududi and Tibi’s paradigm method, and socio-political contexts? (3) What are the significance of Maududi and Tibi’s thoughts on political Islam? This research is a qualitative type grounded on hermeneutical perspective in which it is a form of holistic interpretation to both Maududi and Tibi’s fact of thougts. The data is collected applying a library research described the Maududi and Tibi’s thoughts and the social-political situation (descriptive-inferentia) using asociological approach. The data analysis is carried out in a critical analysis and critical interpretation. The conclusion is drawn through an inductive-comparative type of method. The finding of the research indicates; first, Maududi’s concept of state is the ideological state. The state and religion is inseparated (din wa daulah). Islam has managed all humans issues including the notion of state. Based on this, the authenticity of Islam is placed in a formal structure of the state, either as the ideology of the state, the formation of the government or as a law. The state of Islamic ideology has been existed in the early practice of Islam and served as a reference for all Islamic communities (Universalism of Islam). Furthermore Tibi’s concept of the state is the separation of religion and the state (secular). The separation of religion and the state avoids the politization of religion by the state or vice versa, so the two parties functions maximally (functional). Islam does not govern the detail practice of the state, therefore the authenticity of Islam is not placed in the structure of the state, either in a form, foundation, or the state’s law. The state is the locus of empowerment and community development baswd on the morality of Islam. Second, Maududi and Tibi’s ideas on state are influenced by certain paradigm, method and socio-political context. Tauhid type of paradigm becomes the basis of Maududi’s thought, while Tibi emphasized on moral-ethics of religion (maslahah). Maududi reads the normative of Islam with bayani reason (literal, textual, ignoring socio-historical context (sya’n al-nuzul) and situates the former Islam as a normative preference (historical romanticism/providential theory). In contrast, Tibi reads the normative of Islam using the reason of burhani cum irfani (historical-reality/progress theory) and situates the past as a historical preference. Furthermore the difference between Maududi and Tibi’s ideas are set by socio-political factors such as family, education, activity and figure which affected the domestic political situation. From family aspect, Maududi raised in a textual tradition in which it embodies the scriptural-conservative model, while Tibi grew in a contextual tradition in which it denotes a substantial-liberal model. Maududi studied in Dar al-‘Ulum, a traditional type of domestic higher learning, while Tibi enjoyed studying in a modern higher learning in Germany. Maududi’s activity as a politicianhas formed his reactive tendencious stance in a response to an issue, while Tibi served as an academician responded an issue in a reactive-contemplative way. Maududi took a deep influence from a cocervative Islamic figure – Sayyid Qutb, while Tibi is influence by critics figures of Frankfurt school. Maududi’s political setting is India-Pakistani background in which the contestation of the state concept takes place between Islam an Hindhu, whereas Tibi’s setting is in Syria where the discourse comes from nationalsm and socialism. Third, the integral and secular type of the state concept are factually found in Islamic practice and the Muslim inhabited-countries. The study of Maududi and Tibi has shown that the variety of the sate concept are manifest. It found the cohesivity in the middle of nationalism of Islam in which it bears a social-political plurality. Even it is found the other concept as a synthesis from both integral and secular concept. In a concise way, the concept of state in Islam is not monolithic. The state in Islam is a state in which the spirit of Islamic nomocracy and non-absolutism (idealistic-non-authoritarianism) are plausible. This essence gurantees the formulation of any concept of the state in Islam. In this context, the concept of the circular-theistic state can be considered as an alternative mode in developing a study of political thought in Islam (fiqh siyasah dusturiyyah).

Item Type: Thesis (["eprint_fieldopt_thesis_type_phd" not defined])
Additional Information: Promotor:Prof.Dr.H.Abdul Munir Mulkhan,SU
Uncontrolled Keywords: Islam Political, Nomocratic Islam, The Circular-Theistic.
Subjects: Ilmu Agama Islam
Depositing User: Khairunisa Etikasari, SIP, MIP Pegawai
Date Deposited: 22 Jan 2015 09:26
Last Modified: 22 Jan 2015 09:26
URI: http://digilib.uin-suka.ac.id/id/eprint/15271

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