Atsariyah: Perbedaan antara revisi

{{Islam Sunni|Mazhab akidah}}

* {{Cite book |last=Pall |first=Zoltan |title=Salafism in Lebanon: Local and Transnational Movements |publisher=Cambridge University Press |year=2018 |isbn=978-1-108-42688-6 |location=One Liberty Plaza, New York, NY 10016, USA |pages=16 |chapter=Introduction}}

* {{harvtxt|Abrahamov|2016|pp=263–279}}}} Mazhab akidah ini muncul pada akhir abad ke-8 M dari para ulama ''[[Ahli Hadis]]'', sebuah gerakan keagamaan [[Islam]] yang menolak doktrin teologis Islam rasionalistik (''[[Ilmu kalam|kalām]]'') serta mendukung pemaknaan tekstual yang ketat dalam hal menafsirkan [[Al-Qur'an]] dan [[hadis]].<ref name="Abrahamov 2016">{{Cite book|last=Abrahamov|first=Binyamin|year=2016|title=The Oxford Handbook of Islamic Theology|location=[[Oxford]] and [[New York City|New York]]|publisher=[[Oxford University Press]]|isbn=9780199696703|editor-last=Schmidtke|editor-first=Sabine|editor-link=Sabine Schmidtke|pages=263–279|chapter=Part I: Islamic Theologies during the Formative and the Early Middle period – Scripturalist and Traditionalist Theology|doi=10.1093/oxfordhb/9780199696703.013.025|lccn=2016935488|orig-year=2014|chapter-url=https://books.google.com/books?id=70wnDAAAQBAJ&pg=PA263}}</ref><ref name="Halverson-36q">{{Harvard citation text|Halverson|2010}}. "The Atharis can thus be described as a school or movement led by a contingent of scholars (''[[ulama]]''), typically [[Mazhab Hambali|Hanbalite]] or even [[Mazhab Syafi'i|Shafi'ite]], which retained influence, or at the very least a shared sentiment and conception of piety, well beyond the limited range of Hanbalite communities. This body of scholars continued to reject theology in favor of strict textualism well after Ash'arism had infiltrated the Sunni schools of law. It is for these reasons that we must delineate the existence of a distinct traditionalist, anti-theological movement, which defies strict identification with any particular ''madhhab'', and therefore cannot be described as Hanbalite."</ref> Namanya berasal dari kata ''[[Hadis|aṡar]]'' yang berarti "tradisional".<ref name="Abrahamov 2016" /> Penganutnya dikenal sebagai "''Ahli Atsar''", "''[[Ahli Hadis]]''", dll.<ref>{{Cite book|last=Azoulay|first=Rivka|year=2020|title=Kuwait and Al-Sabah: Tribal Politics and Power in an Oil State|location=50 Bedford Square, London, UK|publisher=I.B. Tauris|isbn=978-1-8386-0505-6|page=224}}</ref><ref>{{Cite journal|last=Vlad Ghiță|first=Adrian|year=2019|title=Revivalismul islamic. Tendinţe înnoitoare|trans-title=Islamic Revivalism: Renewing trends|url=https://www.ceeol.com/search/article-detail?id=880377|journal=Theology and Life|volume=40|issue=9–12|pages=143|archive-url=|archive-date=|access-date=|url-status=}}</ref><ref>{{Cite book|last=Bishara|first=Azmi|year=2022|title=On Salafism: Concepts and Contexts|location=Stanford, California, USA|publisher=Stanford University Press|isbn=9781503631786|page=2|chapter=1: What is Salafism?|lccn=2021061200}}</ref>

[[Sejarawan Islam|Sejarawan]] dan [[fakih]] Muslim beranggapan bahwa sahabat Nabi Islam Muhammad, [[Zubair bin Awwam]] adalah salah satu ulama tradisionalis dan tekstualis paling awal yang memengaruhi skolastisisme Atsariyah.<ref name="Alwani Fiqh methodology">{{Harvard citation no brackets|Alwani|DeLorenzo|Al-Shikh-Ali|2003}}</ref> Pendekatan proto-tekstualis Zubair<ref name="Filsafat Hukum Islam dari teori dan implementasi">{{Harvard citation text|Taufiq|2019}}</ref> memengaruhi ulama [[Ahli Hadis]]. Hal ini ditandai dengan pendekatan mereka terhadap kepatuhan literal terhadap teks Al-Qur'an dan hadis, sementara sebagian besar menolak ''[[Kias (fikih)|Qiyas]]'' (analogi) yang diajukan oleh [[Ahlur Ra’yi|Ahlur-Ra'y]] (ahli logika).<ref name="Alwani Fiqh methodology" /> Pandangan ketat yang diungkapkan oleh az-Zubair mengenai [[Tafsir|penafsiran Al-Qur'an]] muncul dalam biografi besarnya yang disusun oleh para ulama. Termasuk nasihat Zubair kepada salah satu anaknya untuk tidak pernah memperdebatkan pemaknaan teks Al-Qur'an dengan akal. Menurut Zubair, tafsir Al-Qur'an harus disempurnakan dengan pemahaman hadis dan [[sunnah]]. Pandangan anti-rasionalistis, tradisionalistis, dan berorientasi hadis seperti itu juga dimiliki oleh banyak ulama berpengaruh dalam sejarah yang mencapai peringkat [[Ijtihad|mujtahid mutlak]] seperti ulama Syafiʽi [[Ibnu Katsir]], ulama Hanbali [[Ibnu Taimiyah]],<ref>{{Cite book|last=Stowasser|first=Barbara Freyer|date=1996|url=https://books.google.com/books?id=3YhpAgAAQBAJ|title=Women in the Qur'an, Traditions, and Interpretation|publisher=Oxford University Press|isbn=978-0-19-976183-8|pages=9|language=en}}</ref>{{Sfnp|Spevack|2014}} [[Ibnu Hazm]], [[Muhammad bin Ismail al-Bukhari|al-Bukhari]],<ref name="Lucas, Scott journall bukhari">{{Harvard citation no brackets|Lucas|2006}}</ref> dan juga ulama dari mazhab [[Mazhab Jariri|Jariri]] dan [[Mazhab Zhahiri|Zhahiri]] .<ref name="dEVIN Stewart Zahiri Jariri">{{Harvard citation no brackets|Stewart|2002}}</ref>

 

 

=== Pembentukan ===

Atsariyah muncul sebagai mazhab akidah yang berbeda menjelang akhir abad ke-8 M di antara para ulama hadis yang menganggap Al-Qur'an dan hadis ''shahih'' sebagai satu-satunya sumber hukum yang dapat diterima dalam masalah hukum dan keyakinan.<ref name="Lapidus130"/> Di samping [[Malik bin Anas]], ulama [[Abu Abdullah Muhammad asy-Syafi'i|Ibnu Idris asy-Syafi'i]] secara luas dianggap sebagai salah satu pemimpin paling awal dari mazhab Atsariyah. Dalam perdebatan antara kelompok kalam dan atsar, asy-Syafi'i berhasil membuktikan keunggulan hadis terhadap hukum lainnya seperti dalil akal, tradisi lokal, adat istiadat, ''ra'y'', dll. sebagai sumber akidah, ilmu pengetahuan, dan tafsir Al-Qur'an.<ref>{{Cite book|last=Schmidtke|first=Sabine|last2=Abrahamov|first2=Binyamin|year=2014|title=The Oxford Handbook of Islamic Theology|location=New York|publisher=Oxford University Press|isbn=978-0-19-969670-3|pages=270–271|chapter=Scripturalist and Traditionalist Theology|quote="The first two centuries of the Islamic era witnessed the struggle of four main approaches over the sources of knowledge and their authoritativeness, these being scripturalism, ancient or local traditions, prophetic traditions, and personal or rationalist argumentation. This debate reached its climax by the time of al-Shāfiʿī, who succeeded in persuading his co-religionists to hold the superiority of the prophetic traditions over other devices as a source of legal and theological knowledge and of interpretation of the Qurʾān."}}</ref> Dari mazhab ini muncul gerakan atsariyah yang cukup kuat melawan ''Ahlur-Ra'y'' dan berbagai manifestasinya.<ref>{{Cite book|last=Glodziher|first=Dr. Ignaz|year=2008|title=The Zahiris, Their Doctrine and their History: A Contribution to the History of Islamic Theology|location=Koninklijke Brill NV, Leiden, The Netherlands|publisher=Brill Publishers|isbn=978-90-04-16241 9|page=21|chapter=Chapter 3|quote="...apart from the services of Malik b. Anas, Muslims rightfully consider Imam al-Shafi'i as the vindicator of traditionalism. It is from this school, too, that the last vigorous reaction of traditionalism against al-ra'y and against its consequences has arisen..."}}</ref><ref>{{Cite book|last=Schmidtke|first=Sabine|last2=Abrahamov|first2=Binyamin|year=2014|title=The Oxford Handbook of Islamic Theology|location=New York|publisher=Oxford University Press|isbn=978-0-19-969670-3|pages=270–271|chapter=Scripturalist and Traditionalist Theology}}</ref> Doktrin para ulama mazhab Syafi'i kelak dilahirkan kembali dalam risalah ulama Hambali kemudian.<ref>{{Cite book|last=Abrahamov|first=Binyamin|year=1998|title=Islamic Theology: Traditionalism and Rationalism|url=https://archive.org/details/islamictheologyt0000abra|location=George Square, Edinburgh|publisher=Edinburgh University Press|isbn=0-7486-1102-9|pages=[https://archive.org/details/islamictheologyt0000abra/page/n14 1]|chapter=Chapter 1: The Foundations of Traditionalism|quote=}}</ref>

 

 

 

=== Munculnya ilmu kalam ===

 

=== Terhadap taklid ===

 

 

=== Penggunaan akal ===

 

== Referensi ==

 

== Daftar pustaka ==

* {{Cite book|last=Agwan|first=A. R.|last2=Singh|first2=N. K.|year=2000|title=Encyclopedia of the Holy Qur'an|publisher=Global Vision Publishing House|isbn=8187746009}}

* {{Cite encyclopedia|last=Belo|editor=Ibrahim Kalin|encyclopedia=The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam|publisher=Oxford University Press|year=2014}}

* {{Cite encyclopedia|last=Berkey|volume=4: Islamic Cultures and Societies to the End of the Eighteenth Century|publisher=Cambridge University Press|year=2010|editor=Robert Irwin}}

* {{Cite book|last=Blankinship|first=Khalid|year=2008|title=The early creed|publisher=Cambridge University Press|editor-last=Tim Winter|edition=Kindle|volume=The Cambridge Companion to Classical Islamic Theology|author-link=Khalid Yahya Blankinship}}

* {{Cite encyclopedia|last=Spevack|editor=Sabine Schmidtke|encyclopedia=The Oxford Handbook of Islamic Theology|publisher=Oxford University Press|year=2016|isbn=9780199696703}}

* {{Cite journal|last=Stewart|first=Devin|date=2002|title=Muḥammad b. Dāwūd al-Ẓāhirī's Manual of Jurisprudence: Al-Wuṣūl ilā maʿrifat al-uṣūl|url=https://doi.org/10.1163/9789047400851_009|journal=Studies in Islamic Legal Theory|volume=15|pages=99–158|doi=10.1163/9789047400851_009|isbn=9789047400851|access-date=24 November 2021}}

* {{Cite book|last=Waines|first=David|year=2003|title=An Introduction to Islam|url=https://archive.org/details/introductiontois0000wain_y8x7|publisher=Cambridge University Press|isbn=0521539064}}