How to cite:

Ummu Iffah. (2022). Shi'a Ideology And Its Spread In East Java.

Journal of Eduvest . Vol 2(10): 2091-2104

E-ISSN:

2775-3727

Published by:

https://greenpublisher.id/

Washayah , Shahadah and taqiyah . Whereas the spread of

Shi'ism in East Java was centered on several the city which is

pockets Shia that is Bangil , Malang, Jember , Surabaya and

other areas residency of Kediri. With different social settings _

demand community Shia develop different models with other

areas so that the community they can received society and

survive . Typology Shia in East Java is different Among area one

with area other is form adaptation and implementation from

principle their taqiyah _ develop in accordance with social

KEYWORDS

Shia , Typology , Taqiyah

Pahlavi in Iran in 1979, attention to teachings Shia (Ahlul Bayt) start seen throughout

around the world, including Indonesia, because that 's where Shia develop fast and up now

still Becomes understand and embraced flow majority Muslims in a famous country with

the land of the Mullahs .

In Indonesia the majority sect sunni , shia often seen as deviant , dangerous and

even accused as source crime (Formichi, 2014). However, the achievements of Imam

Khamaini make people 's view of Shia at least a little changed , since moment that's among

intellectual Muslim , activist students and even among Public general start interested to

Ummu Iffah

Shi'a Ideology And Its Spread In East Java

of data used in this study is qualitative data, which is categorized into two types, namely

primary data and secondary data. Sources of data obtained through library research

techniques (library study) which refers to sources available both online and offline such as:

scientific journals, books and news sourced from trusted sources. These sources are

collected based on discussion and linked from one information to another. Data collection

techniques used in this study were observation, interviews and research. This data is

analyzed and then conclusions are drawn.

turmoil after the death of the Prophet, to be exact at the meeting of the Muslims in

Saqifah Bani Sa'idah to determine who the leader would be after the death of the

Prophet. While others argue that its emergence is not only due to political issues,

but also religious (DeHanas & Shterin, 2018). This is because apart from political

issues, which are inherent in religious matters, seeing the emergence of Shi'ah only

from a political point of view greatly simplifies the problem (Rafatijo, 2022).

Regardless of the debate, the emergence of Shi'ah is clearly motivated to side with

ahlu al bayt which in its political history has always been marginalized (Nurhayati,

2020). Whereas according to the Shi'ah, Ali was the most privileged person of the

Prophet, as can be seen from several events and narrations.

most famous are the Zaidiyah, Ismaili and Ithna Ash'ariyah groups. The Itna

Ash'ariyah group is arguably the largest compared to other groups and its followers

are widely spread in Iran and Iraq.

B. Imamah: a Principal Shi'a Theology

the Islamic kingdom, the issue of leadership occurs because of differences of

opinion about who the successor figure of the prophet was after he died (Brown,

2017). This problem became increasingly sharp, especially the absence of a direct

will from the prophet regarding who the companions would later assume leadership

positions in Medina (Al-Azami, 2022). Syahrastani pointed out that the heaviest

Eduvest – Journal of Universal Studies

and disputes between them. His understanding became increasingly blurred because

the prophet never spoke about this until he died. In the end, it was Abu Bakr who

was appointed by the majority of the companions to replace the prophet's position

as the holder of government control while continuing the da'wah relay.

theological concept. Or at least there are two major terminology in explaining the

naming of leadership in Islam. The Ahlu Sunnah tend to call the concept of

leadership in Islam the caliphate , which is a leadership that existed after the death

of Muhammad who was in charge of replacing his position in dealing with religious

and state affairs. While the Shi'a group tends to use the name Imamah which means

and protect those who help and protect him (Ali), and make enemies of those who

are against him.

in codifying the concept of Imamat or khilafah is the substance of the striking

difference between the two camps which both admit that they are closest to the

practice of the Sunnah of the Prophet. Shi'ah include the issue of leadership (

imamah ) in their books of aqidah, and belief in an imam is part of the pillars of

faith. In fact, this Imamate is the foundation for the Shi'a madhhab.

directly by the Prophet, then his area of authority is automatically equal to the

Prophet, both as heirs or his teachings as well as in carrying out the mandate to

realize common interests. Therefore, an imam, according to the Imamiyah school,

must master all knowledge related to the Shari'a and law. The complete knowledge

of the imam must actually exist within him, not in the form of potential and not

because he did ijtihad . The determination that the knowledge of an imam is a

complete science is a logical consequence of their statement that al-awshiya'

received knowledge from the side of the Prophet Muhammad who was able to

master and protect Islamic law. So their knowledge is a prophetic deposit and they

Ummu Iffah

Shi'a Ideology And Its Spread In East Java

descendants of Husayn, namely Ali Zainal Abidin, Muhammad al-Baqir, Jah. 'far

Sadiq, Musa Kazhim, Ali Rida, Muhammad al-Jawad, Ali al-Hadi, Hasan al-

Askari, and Muhammad al-Mahdi. However, this last Imam, even though he was

born in the 3rd century Hijra (year 255 H) but experienced occultation for an

unknown time. During this period of hiding of Imam Mahdi, the area of the imam

is delegated to scholars who meet certain requirements to formally lead, guide, and

explain Islamic law to Muslims. This clerical leadership lasted until the presence of

the twelfth Imam, Imam Muhammad al-Mahdi.

authorities will be integrated in him like the Prophet Muhammad. He will unite the

minor occultation/ghaibah ash-shugra " for 74 years (255-329 H), when Imam

Mahdi "hid in the physical world and represented his leadership to the Imam's

representatives". At this time the difficulties in terms of marja' (religious and

political leadership) were relatively easy to overcome. Because, the position of

marja' was held by four representatives of al-Mahdi, namely Abu 'Ammar Usman

bi Sa'id, Abu Ja'far Muhammad bin Usman, Abu al-Qasim al-Husain bin Ruh and

Abu al-Hasan 'Ali bin Muhammad Samari. .

namely after the death of the four deputy Imams above until the return of Imam

Muhammad al-Mahdi at the end of time. It was during this period of "great magic"

. It means how the Imamiyah understand and apply the political attitude as an effort

of the Imamiyah to understand and apply the political attitude as an effort to

strengthen the Imam's authority in social and religious duties. Political attitudes that

support the theory of Imamat include:

the Imamat succession mechanism . As has been explained, the priesthood of Ali

and the Imams after him was established on the basis of the will of the Prophet. The

will here can be understood as the legitimacy of the Prophet, as well as evidence

Eduvest – Journal of Universal Studies

people is no longer needed. The only thing that exists is unlimited sovereignty,

because the priest is the seat of power and the seat of authority , namely Allah swt.

This means that if at first the ahl bayt was still general, then it was reduced to only

the descendants of Ali and the line of Fatima and tightened again with a will . The

meaning of this will is as a reinforcement and justification for the appointment of

12 priests / ithna ashariyah . However, there is one thing that is not yet clear,

namely the will from one imam – other than Ali – to the next imam. Is it inherently

included in the will of the Prophet in the sense of one will for all, or is there a need

for further wills. But what is certain is that with the existence of the will, the

of this universe always does justice. Therefore Allah always pays attention to

human welfare, and this welfare will be achieved if humans pay attention to the

guidance given by His revelation to the Prophet Muhammad. This guidance

revealed by Allah also demands obedience to the Prophet Muhammad, in his

capacity as the head of the Islamic government, as well as being the bearer of

prophetic messages. Consequently, the Imam is seen as the legitimate successor of

the Prophet Muhammad. It must also be placed as the true leader of the people, to

whom obedience must be given to the priest in his capacity as controller (head) of

government.

From this arose the belief that when the Imam, following the Prophet's

justice and quelling oppression.

The political message that can be drawn from this doctrine is that to

establish a just government requires sacrifice. And the sacrifice in this case is a

martyrdom, which in the eyes of Allah is of very high value (honorable). However,

if we look at the martyrdom that occurred, according to the author, it is not a pure

martyrdom that is motivated by efforts to enforce a just government, but a

martyrdom due to political "innocence". This means that Ali and his two sons are

victims of politics, because of their ignorance and sincerity, they are consumed by

these cruel political intrigues. The value of sincerity is perhaps what his followers

call shahadah.

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Shi'a Ideology And Its Spread In East Java

measure, namely hiding the true belief ( Shi'a ) for the sake of vigilance and

preventing pressure from befalling the "remains" of the descendants of Ali and

others. followers after al Husayn's martyrdom in the massacre of Karbala 880 CE.

This attitude later developed into the basis for the political stance of all imams, even

declared as an obligation for their followers, to temporarily avoid the pressure to

establish the rule of Ali's descendants and overthrow the existing caliphate.

continue to strive for an Islamic government, (the Shi'ah version of course), if not

by launching a revolution that depends on the presence of an imam and his

confirmation as the leader of the ummah, then at least by preparing the way for such

have avoided the risk of annihilation, and even managed to brilliantly occasionally

emerge to the surface with their steadfastness, starting with the Shafavid dynasty

and then being continued by the Islamic Republic of Iran.

Because after all, it is a social reality in Islam that is religious-political in

nature, almost all of its teachings are still not only limited to religious issues but

also political policies, including the concept of taqiyah, which is explained at least

in 3 verses of the Koran. The first verse is a general warning to believers not to

prioritize unbelievers as friends: al-imran: 28.

The second verse excludes from God's punishment, people who withdraw

their statements of faith because of threats or coercion: al Nahl: 106

Hammam and ordered to throw away the followers of Moses: Al Mu'minun: 28.

Besides these three verses, there are many sayings that are misbahakan to

the Shi'a Imams. Especially the sixth imam, Ja'far al Sadik who strengthened the

necessity of taqiyah, even to the point of identifying it with the essence of religion.

Among his fatwas is ''Whoever does not practice taqiyah means no religion. And

taqiyah is (water) my religion from the religion of my ancestors.

In its development, modernists s hi'ah examine and categorize taqiyah more

specifically into four categories, namely first taqiyah because of coercion

(ikrahiyah), even though the actions taken fulfill the orders of the oppressor and

because of an emergency in order to save lives. This type of taqiyah is mostly

Eduvest – Journal of Universal Studies

second category , taqiyah to guard against the feared danger ( khawafiyah ).

This is usually applied as a preventive measure against harm which includes the

implementation of practices and rites according to the fatwas of Sunni scholars and

carried out in Sunni lands. For example, the Shi'a people who live in Indonesia,

where the majority of them comply with Sunni rites, apply this model of taqiyah.

The third , taqiyah to keep a secret ( kitmaniyah ). This involves the whole series of

acts of concealing religious beliefs on their ideology, secretly trying to fight for

religious goals. This type of taqiyah is the opposite of idha'ah (propaganda). And

lastly, the fourth is symbiotic taqiyah ( muratati ) which means only a code of

coexistence with the Sunni community, and a code of participation in their

The history of Shia in the archipelago is actually older than the independence

of the Republic of Indonesia (Sukarna & Ming, 2021). Shia entered Indonesia

through three major waves. The first wave was brought by the early propagators of

Islam (Ibrahim, 2020). In the past, the Shiites who were being chased by the

Abbasid rulers fled from the northern Middle East, which is now probably Iraq, to

the south – under the leadership of a man named Ahmad Muhajir – to Yemen. They

stopped their escape on the steep hilltops. This story is published in several Shi'a

books. Once upon a time, the leader, Ahmad Muhajir, broke his sword and then

said, "From now on we will replace our struggle with a pen." Then they all adhered

to the Shafi'i school of thought. They are taqiyyah as followers of the Shafi'i school

Around the 900s, the Sunni Islamic school was introduced to the Perlak

sultanate and only 928 the Perlak sultanate was ruled by a Sunni sultan, namely

Sultan Makdum Alaudin Malik Abdul Kadir Shah Johan. Since then the Islamic

kingdom of the Archipelago is Sunni until now. However, the Shi'a influence did

not fade.

This is reinforced by the existence of Shia Islamic traditions that have long

been practiced by Indonesian Muslims, such as the commemoration of Ashura,

grebeg suro in Yogyakarta, the reading of prayers every Friday night (especially

among NU), in which all Shi'i Imams mention this prayer. oh the twelve. Likewise

the tradition of the Ark in Pariaman and Bengkulu (Letmiros, 2019). The Javanese

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Shi'a Ideology And Its Spread In East Java

Naqsyabandiyah orders in West Sumatra which have survived to this day. The two

tarekat are considered as a form of assimilation of Shia in West Sumatra. This tariqa

when traced turns out to be a continuous lineage to the Shi'ah priests (Krstić, 2021).

While in literary form, in Malay classical texts there are many writings that mention

the greatness of Shia priests, such as in the saga of Hasan Husein when he was a

child, Hikayat Hasan Husein when he was about to die, and Hikayat Tabut, the

lyrics of a song in Aceh about Hasan's martyrdom. and Hussein.

The second wave of the entry of Shiites into the archipelago occurred after the

Islamic revolution in Iran which changed Iran from a monarchy under Shah

Mohammad Reza Pahlavi, to an Islamic Republic under the leadership of Ayatollah

Qum graduate) who openly acknowledged that it was the only Shia Islamic

boarding school in Indonesia. In Makassar, the Rausyanfikr Foundation was

opened, which studies Shia thinkers, especially philosophy, this foundation can also

be found in Jogjakarta. In Bangil, East Java, the Islamic Boarding School

Foundation (YAPI) was established which openly flies the Shia flag