The Philosophy Of Madhzab Mu'tazilah And Asy'ariyah In Interpreting The Personality Of God: Rationalism In The Tradition Of The Kalam Philosophy
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Published:
Apr 27, 2022
Keywords:
Mu’tazilah, Asy’ariyah, Rasionalisme, God Personality, Falsafah Kalam
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Abstract
This article explains the concept of the personality of God based on the Mu'tazilah and Asy'ariah. Mu'tazilah with a moderate framework and Asy'ariyah with a classic traditional framework. The philosophical tradition of Kalam Mu'tazilah has five main teachings called al asas al-khamsah, the principle of monotheism is a rationalist thought which explains that the nature of God is not separate from His Essence. Asy'ariyah has the concept of intellectual theological monotheism of Ahlussunnah wal Jama'ah. The Mu'tazilites deny the nature of Allah as substance, then regard these qualities as constant and unchangeable Essence. The Mu'tazilah affirms the Essence of Allah in the form of substance in the formulation of the concept of monotheism by assigning Tanzih Mutlaq to Allah from all the characteristics of creatures. Ash'ariyah still unites Allah in his Essence, it is not composed of internal or external elements, there will be no one who can match and resemble Him. The method used in this research was a literature study using a historical text approach in Mu'tazilah and Asy'ariyah thought. The result obtained is the concept of the personality of the Mu'tazilah God through reasoning between the Essence of Ijabiyah and the attributes of God which are inseparable. It means that the position of separate attributes of His Essence such as Irada, Sama', Basr, and Kalam are inherent characteristics of his essence/DzÄt. While the Ash'ariah does not provide attributes that are separate from His Essence. Thus, Mu'tazilah and Asy'ariyah have the same starting point, namely rationalism in monotheism. The common thread of thought between the two schools of thought will be seen, especially in attributing Allah indirectly to possessing human characteristics from one aspect and requiring Allah to have tools from another aspect. Hence, this paper specifically highlights the fundamental differences and similarities. It provides alternative answers for rational theological understanding.
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Abu Hasan, al-Imam, Syeikh Ahlu as-Sunnah wa al-Jamaah, Ali bin Isma’il al Asyari, (1990). Maqalaat al Islamiyah wa Ikhtilaaf al-Mushaliin, Juz I. Beirut: al-Maktabahal-Ashriyah.
Abu Hasan, Imam Abu Hasan, (1993). Ali bin Ismail al-Asy’ari, al-Ibaanah an Ushul ad Diyaanah, (Cet. IV; Damaskus, Maktabah Daar al-Bayan.
Ali, Ibnu, (2016). Dua Mazhab Emanasi dalam Islam Klasik dan Implikasi Teologinya, Maraji’, Jurnal Studi Keislaman, Volume 3, Nomor 1, September 2016
Abu Zahrah, Al-Imam Muhammad, (1996). Taarikh al-Muzaahib al-Islamiyah fi as-Siyaasah wa al-Aqaaidi wa taariikhu al-Mazaahibi al-Fiqhiyah, al-Qaahirah: Daar al-Fikr al-Arabiy
Nata, Abuddin. (2001). Ilmu Kalam, Filsafat, dan Tasawuf. Jakarta: PT Raja Grafindo Persada.
Al-Asqalani, (1972). Al-Durar al-Kaminah fi A’yan al-Mi’ah al-Tsaminah. (Ed) Muhammad Abd al-Mu’id Dlan. Jilid I. Hayderebad: Majlis Dairah al-Ma’arif al-Ustmaniyah.
Abdullah, Amin. (1995). Falsafah Kalam Di Era Posmodernisme. Yogyakarta: Pustaka Pelajar.
Al-Dhahabî, Muhammad Husain, (2000). Al-Tafsir wa al-Mufassirûn. Vol. 1. Kairo: Maktabah Wahbah.
Al-Farabi. (1968). Kitâb al-jam’I baina Ra’yai al-Hakîmaini Aflâtûn al-Illahi wa Aristûtâlîs. Ed. Albert N.Nader. Beirut: Dar el-Masyriq.
Bagus, Lorens. (2005). Kamus Filsafat. Jakarta: Gramedia Pustaka Utama
Buber, Martin. (1955). Between Man dan Man. (Translated by Roland Gregor Smith). Boston: Beacon Press.
Departemen Agama RI. (2020). Al Quran dan terjemahan. Jakarta: Kementrian Agama Republik Indonesia.
E, Ranan. (1886). Averroès et Laverroisme: Essai Historique. Edisi ke-3. Paris: Michel Lévy.
Hadiwijono, Harun. (1983). Sari Sejarah Filsafat Barat. Yogyakarta: Penerbit Kanisius.
Ihsan, Alim Muhammad. (2006). Filsafat Islam Sebagai Paradigma Islamisasi Psikologi. Jurnal Hunafa, 3 (4), 402-403.
Nasution, Harun. (2002). Islam Ditinjau dari Berbagai Aspeknya. jilid II, Jakarta: UI Press.
_____________, (1986). Falsafah dan Mistisisme Dalam Islam, Jakarta: Bulan Bintang.
_____________, (1986). Teologi Islam: Aliran-Aliran Sejarah dan Analisa Perbandingan. Jakarta: UI-Press.
_____________, (1995). Islam Rasional. Bandung: Mizan.
Imdad, Rabbani. (2019). Tauhid Ahlussunnah wal Jama’ah; Antara Imam al-Asy‘ari dan Ibn Taymiyyah, Jurnal Pemikiran Islam, Tasfiyah, Vol 3, No 1, Februari 2019, Hal 1-20
Nasution, Hasyimsyah. (1999). Filsafat Islam, Cet I, Jakarta: Gaya Media Pratama.
Musa, Muhammad Yusuf. (1966). Al-Qur’an wa Al Falsafah. Mesir: Dar Al Ma’arif.
Musa, Jalal Muhammad Abd al-Hamid. (1975). Nasy at al-Asy’ariyah wa Tathawwuruha. Cetakan Beirut: Dar al-Kitab al-Lubnaniy
Mundackal, James. (1977). The Dialogical Structure of Personal Existence According to Martin Buber. t.p
Madjid, Nurcholish. (1995). Islam doktrin dan peradaban. Jakarta: Paramadina
Mullati, (2017). Implementasi Hukum Islam dalam Pemikiran Mu’tazilah, Jurnal Syari’ah dan Hukum Diktum, Volume 15, Nomor 2, Desember 2017: 218-228
Syarif, M.M. (1974). Muslim Thought: Its Origin and Achievemen. Diterjemahkan oleh Fuad M. Fahruddin. Bandung.
Nasr, Seyyed hossein dan Oliver Leaman. (1996). History of Islamic Philosophy, London: Routledge.
QasÄb, WalÄ«d. (1985). Al-TurÄs al-Naqdi wa al-BalÄgÄ« li al-Mu’tazilah. Dauhah, Qatar: DÄr al-Saqafah.
Zaeny, Ahmad. (2011). Idiologi dan Politik Kekuasaan Kaum Mu’tazilah, Jurnal TAPIs Vol. 7 No 13 Juli-Desember.
Ziai, Hossein. (1995). Islamic Philosophy, dalam the Oxford Companion to Islamic Philosophy. Oxford: OUP.
Zuhri, Amat. (2010). Kecenderungan Teologi Maturidiyah Samarkand, Religia Vol 13, No 1, April 2010, Halaman. 103-122.