Perayaan Maulid Menurut Ibnu Taymiyyah dalam Iqtiḍā'

Abstract

Abstrak. Makalah ini membincangkan pandangan Ibnu Taymiyyah tentang Maulid dalamIqtiḍā', sebuah karya yang menjadi polemik berhubung penyertaan orang Islam dalam perayaan-perayaan orang bukan Islam. Daripada satu sudut, Ibnu Taymiyyah berpendapat bahawa perayaan Maulid ialah amalan bidaah. Sambutan perayaan itu tidak diharuskan kerana golongan Salaf tidak menyambut perayaan itu dan tidak terdapat sumber tekstual yang mengharuskan amalan tersebut. Daripada sudut yang lain pula, Ibnu Taymiyyah juga menyebut tentang beberapa motif kebaikan di sebalik sambutan perayaan Maulid, namun telah disalahfahami oleh Ukeles melalui penelitiannya terhadap orang Islam dan keperluan-keperluan rohaniah mereka. Ibnu Taymiyyah tetap berpendapat bahawa orang yang menyambut perayaan Maulid tidak diberikan ganjaran kerana ia merupakan amalan bidaah dan status asal sambutan Maulid tidak berubah walaupun dikatakan terdapat tujuan yang murni di sebaliknya. Kata kunci dan frasa

Ibn Taymiyyah On Public Revenue

“…Another issue at stake here is socio-politico-economic. It is worth noting that the idea of socio-politico-economic in Islam, as mentioned in my previous article on "Intercultural Da'wah Taxonomy" (Sharif, 2017), was formulated in classical Islamic thought by the scholars, as a result of their tremendous interpretation of Qur'anic texts that recommend Muslims to a duty of vicegerency. Kallek (1995) very helpfully provides definition to the term socio-politico-economic in which generally means political sovereignty will not be achieved without socio-economic independence.…”

“…This type of argumentation or discussion can be easily found in many of Ibn Taymiyyah's works. For instance, in his important work entitled Iqtiḍā'al-Ṣirāṭ al-Mustaqim Mukhālafat Aṣḥāb al-Jahīm, as I demonstrated in my recent article, a considerable length of argument in this book began with a specific su'āl or mas'alah on the Muslim participation in non-Muslim festivals (Sharif, 2017). This work shows that Ibn Taymiyyah often issued a great many fatwas to real people caught up in legal and spiritual problems and displays a character what has been depicted by Bazzano (2015) as "a writer of fatwas" and Michot and Lina (2018) as "a writer who adopts a pragmatic approach to his fatwas".…”