1.0 Ibn Taymiyyah Political Thought
Islamic scholar in medieval time facing a harsh political question like legitimacy to rule Muslim world and also question important requirement to govern the Muslim community which attract Ibn Taymiyyah attention to answers this question of political and religious authority (Al-Islam org, n.d). Ibn Taymiyyah approach the issue of political legitimacy by using Islamic history the sunni theory of caliphate and the Shiite theory of imamate had dominated Islamic political thought with two different models for political legitimacy. He later provided the political thought when the central caliphate became weak and was not able to bind and unite the Muslims community. Ibn Taymiyyah develop its political thought based on his books which is from Al- Siyasah Al- Sharr iya (the nature, forms and attributes of the state), Minhaj Al-Sunah (the problems of imam) And Al-Hisba Fil Islam (The Islamic Duty of Enjoining Good and Forbidding Evil).
His analysis of the political problems of the state and the legitimacy of the political authority start from the lower hierarchy (individuals, their nature and duties) toward higher hierarchy to the state and political authority (sultan and caliphate). The concept of ummah introduce by Ibn Taymiyyah in his political thought lied in two timelines. The first one is, the pre- Islamic Arabian society was based on the principle of bloodship (assabiyah) means, relationship based on tribal relations describe by blood relation and every of them must loyal to their tribe. Second, he introduces that Islamic society was based on religious foundation means blood, tribe, skin colour are does not matter since they are all Muslims and considered as brotherhood although there is differentiation among them.
Ibn Taymiyyah highlight the important of institution of caliphate. According to him, every religion by many reasons demanded that the necessity of leader in society. He states, the well-being of man could only be achieved through society because of their mutual need of each other s since they need each other s in community so they need a leader to rule their society. Ibn Taymiyyah views government institution as indispensable. He says: regulate the affairs of ummah are importance pre-requisite (wajibat) in Islam(al-din) religion. Through al-siyasah al sharr iya he addresses importance presence of authority and religion by this he introduces principle to regulate and manage the affairs of the city in term of policy and virtuous administration (al-siyasa al- adila wa l wilaya al-saliha). Meanwhile, in Al-Hisba Fil Islam (The Islamic Duty of Enjoining Good and Forbidding Evil) Ibn Taymiyyah stressed the important of having a government to regulate affairs, spread of Islam religions and the well-being of ummah, and also its roles to uphold laws to control society behavior. According to him without the existence of government it is impossible for leader to maintain the duties of enjoining good and forbidding evil in community. This thing could only be done if the leader had authority and power (quwwah) and leadership (imara).
Besides that, Ibn Taymiyyah also drew up Al-Siyasah Al Shar iya (divinely revealed law) which combines theory of public administration taxation, defenses, development of trade, enforcement of penalties and punishment to make sure political activities are based on shari a (Abdul Atheem Islahi,1971). The application of shar iya according to him was a comprehensive legal system interested in regulating man s life. Apart from that, he also provides political advice and norms to political authority which comply with interests of shari a and for the benefits of the community. He drew this law in an unprecedented way on the early Islamic model and holy resources as references to against model of substantive legitimacy as opposed to formal legitimacy as a guide for ruler and toward their political activity based on basis of the shari a.
According to Ibn Taymiyyah public function could be done by close cooperation (taawun) between the rulers and the society. To carried out the responsibilities in an effective and efficient way. For this purpose, the rulers should refer to the institution of consultation (shura) as a source to get advice and opinion on certain matter which involved the body of religious scholar (ulama) and included with authorized representatives of the people and different social classes of the community. Legitimacy of government according to him is strongly related to its commitment to utilize its coercive power to imposed justly the sacred codes of shar iya as stated through hudud set by god to protect interest and rights of Muslims.
To provide the wellbeing for ummah, well- organized society (ijtima ) and ruler are needed to accomplished task. Accordance to this, He mentions two reasons regarding state and leadership as religious duty. First, his idea is based on prophet saying: if three persons are on journey, they should appoint one of them as a leader which he claims this is the basis on why leader are important. Second, he extended that the duty of commanding good and forbidding evil (al-hisbah fil Islam) cannot be done without power (quwwah) and authority. Same apply to religious duty like holy war (jihad), justice, establishment of pilgrimage and prayers punish through legal penalty (iqamah al-hudud) by having government with authority this task could be carried out.
His political structure view that authority (al-sultan) must have good intention and having strong relation with god. And god is at the center of all forms of political authority in Islam and in society. He also forbade the separation of state because for him state is created only at the service of religion and argued that the legitimacy of political authority must base on god s revelation in the Quran. He states, if the leader search power, perform duties and acquisition of property with intention for the sake of god and if the leader become closer to god then the action is considered as the best for world and hereafter.
His theory on election of imam is differ in three main ways from what had earlier sunni standard. The first one is, according to him caliphate is not obligatory. Second, he maintains that more than one imam might rule simultaneously. Third, he does not accept sunni doctrine of election. He points out clearly at first that there had been no genuine election but just merely rallying of support to the cause of the head of the community, who had been designated or impose. For him, there s no election but selection. His theory based on situation on previous method Of Khulafa Ar-Rashidin to appoint leader or caliphate after the death of Muhammad s.a.w.
But if the authority without religion the man condition are considers as corrupt situation. He views authority as preferable to anarchy. Although he asks Muslim to stay away from what contrary with commandments of Allah and never cooperate with unjust leader. However, he does not use even advocate open rebellion toward unjust leader by quoting Imam Hambal saying sixty years of an unjust imam are better than one night without a sultan (Ibn Taymiyya, n.d). Meaning that without government society will be in chaos because there no legal authority to govern and control its people and it worsen the situation even more.
Ibn Taymiyyah approach the nature of the wilayah by referring it to the state and its functions as authoritative instrument to carried out by Oli-Al-Amr (sultans, prince or kings) to impose Islamic order and to advocate the cause of Islam. Ibn Taymiyyah stress the necessary of those in authority and rulers responsibilities to improve the material and religious condition of the people as a preparation in upcoming life. He added that authority exercised are not absolute because it was a trust(amanah) from Allah to caliph, and must done according to shari ah (Rosenthal, 1958).
Thus, state is oblige to command the good and forbid evil. In addition, head of the state and his subordinates should be always guided by the demand of Quran and as sunah. If problem arise but the leaders does not know how to deal with and what to apply in particular problems, he must ask advice and wisdom thought from the religious scholar(ulama) who are skilled in shari ah and its interpretation.
On the issues regarding how the caliphate should be chosen, Ibn Taymiyyah introduce systems of governance where the selection of the leaders and public officers elected by the people represented by their state representative who run the government in accordance with koran and as sunah and the leader must be decided by consensus of an electoral body (Ibn Taymiyyah,1341).
For leaders eligibility criteria for the office leaders Ibn Taymiyyah answer by not emphasizing on ideal quality instead he highlights on religious duties of all Muslims, rulers and toward others subject by this Ibn Taymiyyah more preferred that the rulers should be a good Muslim. Besides that, Ibn Taymiyyah also suggest the ability to fill an office must have courage and bravery in a war leader, able to perform judgement and power of enforcement in a judge.
References
1. al Islam org. (n.d). retrieved from https://www.al-islam.org/history-muslim-philosophy-volume-2-book-4/part-2-theologico-philosophical-thought accessed on 16 Nov 2017.
2. Ibn Taymiyyah (1341). Minhah Al-Sunnah. Retrieved from https://islamicbookslibrary. wordpress.com/2012/07/16/minhaj-us-sunnah-by-shaykh-ibn-taymiyah-r-a/ accessed on 16 Nov 2017.
3. Rosenthal (1958). Political Thought of Medieval Islam: An Introductory Outline: Cambridge, England. Cambridge University Press
4. Abdul Atheem Islahi (1971). Ibn Taymiyyah on the need of state. Cairo, Egypt: Dar-al-Islam.
5. Ibn Taymiyyah (1989). Al- Siyasah Al -Shar iyah. Cairo, Egypt: Dar -Al Sha b