MESIANISME DALAM TAFSIR AYAT-AYAT RAJ’AH OLEH AYATULLAH UZMA MAKARIM SYIRAZ

Udi Yuliarto, NIM.: 17300016025 (2023) MESIANISME DALAM TAFSIR AYAT-AYAT RAJ’AH OLEH AYATULLAH UZMA MAKARIM SYIRAZ. Doctoral thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

This dissertation aims to raise different interpretations of the verses of the Quran, especially on topics pertaining religious ideologies outside of Islam, such as messianism awaiting the arrival of the Savior. The verses of the Quran do not indicate the arrival of the Savior at the end of time, since this news is only found in the Hadith of the Prophet. In contrast to this perspective, Makarim Syirazi’s, a marja’ taqlīd scholar, was of the opinion that the Al-Quran covers many verses about messianism, particularly through verses, which he considered as verses of raj’ah. These two contradictory views raises the following academic questions: What is the messianic ideology in Makarim Syirazi’s thought? How is the interpretation of Makarim Syirazi’s in raj`ah verses? How important is Makarim Syirazi’s messianic thinking in the Iranian Islamic revolution? This is a library research with an intellectual historical approach applying the theory of Jurgen Moltman’s theology of hope along with the theory of Islamic Messianims by A. A Sachedena. The results of this study prove that: Makarim Syirazi’s messianic thinking as seen in his interpretation of the verses of raj’ah is inseparable from the common messianic discourse. His thinking about the characteristics of Imam Mahdi (messiah) as a saint who is a descendant of the Prophet (ahl Bayt), for example, actually bears a resemblance to the figure of the messiah described in the Judeo-Christian tradition. The characteristics of the messiah in the latter tradition must also be a descendant of the Prophet David. Likewise, the concept of God’s Justice regarding the resurrection of al-Mahdi at the end of time shares similarities with the resurrection of Jesus. In Makarim Syirazi’s thought, God’s Justice believes that everyone who is wronged will receive divine justice through a resurrection, while those who wrong them will be punished by God. In the Christian tradition, God’s justice manifests itself in the resurrection of Jesus the Savior to atone for human inherited sins. The interpretation of the verses of Raj’ah Makarim Syīrāzī shares historical continuity with the treasures of classical Shia exegesis; and at the same time is strongly connected with the context of the era when the interpretation was initiated, during which the repressive Iranian social and political context during the Makarim Syirazi era demanded for the birth of a style of the Quran interpretation that can arouse the spirit of the people to fight against the tyrannical status quo that was able to arouse the people’s enthusiasm to fight against the unjust status quo. As emphasized by Makarim Syirazi, the waiting period (occultation) for Imam Mahdi shall not be deemed as a passive waiting period; instead it must be translated actively through efforts to realize the reign of Imam Mahdi. Firmly, he stated that “the waiting period (intiẓār) is a revolution accompanied by preparation for jihad”—al-intiẓār huwa al-ṡawrah al-maqrūnah bi al-tahayyu’ li al-jihād. There had been a strong significance of the messianic thought initiated by Makarim Syirazi on the Iranian Islamic revolution. His ideas became one of the most important driving forces for political change. After the revolution, his ideas about the urgency of establishing an al-Mahdi government were no less important than the absorption of his ideas into the constitution of the Islamic Republic of Iran. He even became an integral part of the government (one of the drafters of the constitution). However, according to the dynamics of the times, the significance of Makarim Syirazi’s thoughts has decreased. The Iranians have started to have a declining trust on government of the Islamic Republic of Iran as seen form the large-scale demonstrations demanding freedom of expression and lawsuits against the coercion of ideology based on the government’s version of religious practices.

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