Agama Sebagai Kesadaran Ideologis: Refleksi Perubahan Sosial Ali Syari’ati
Abstract
Abstract: In the context of social change, the thought of Ali Syar'ati, if seen from the perspective of its frameworks and methods,is different from the thought of other Islamic movements.On the one hand, Shari'ati’s thought opposes the Iranian authority, Shah Pahlavi, but on the other hand, it is totally different from the traditional Iranian anti-change cleric, and it is also in contrast to the radical Islamic movements that do political rebellion against the ruler.Shari'atiput up political resistance through revolutionary ideas influencing public opinion to understand Islam as a doctrine which has an emancipatory interest, that is, the belief of Islam as a school of thought and action in the fight against social and economic injustice, despotic ruler, and the fetters of culture. Efforts to comprehend Islamic meanings in modern and contextual Islamic thought presents two patterns of social changes; first is the pattern of moderatemovement and second is extreme one. The formerleads more specifically to how to implement Islamic values in the national way of life, and sense of nationalitywithout being trapped inreligious symbols and labels, while the latter leads totheimplementation of Islamic values and symbolismand labeling whichare both considered to be important. So the former tends to take more substantive values of Islam that is essentially concerned with the purpose of realization of the ideals of Islam, while the latter tends to the enactment of Islamic lawin all aspects of community life.
الملخص: في سياق التغيير الاجتماعي، يعتقد أن فكرة علي شريعتي لها إطار وأساليب تختلف عن أساليب رواد الفكر والحركات الإسلامية الأخرى. من ناحية ،أن شريعتي يكافح ضد سلطة مستبدة في إيران، شاه بهلوي. ومن ناحية أخرى، كان مختلفا تماما عن علماء الدين التقليديين الذين كانوا يكرهون التغير الإيراني، بجانب ذالك، لم يوافق شريعتي الحركات الإسلامية المتطرفة التي تبغى ضد السلطة. قدم شريعتي المقاومة السياسية من خلال الأفكار الثورية، وهذه الحال تؤثر في المجتمع وتكوين الوعي العام فيهم لفهم الإسلام كعقيدة التي لها المصلحة التحررية. هذا يعني اعتقاد الإسلام كمذهب الفكر والعمل في المكافحة الاجتماعية والاقتصادية، و الأغلال الثقافية.أما الجهود لجعل الإسلام ذات معانى سياقية وحديثة فى مجال التغير الاجتماعي يدعو شريعتي الى نمطين على الاقل؛ يعنى ،نمط الحركة المعتدلة و نمط الحركة المتطرفة ( الراديكالية). النمط الأول يتجه الى كيفية تطبيق القيم الإسلامية في حياة الأمة دون أن تلصق على رمزية أو وصفية الإسلام ( إضفاء الإسلام الرسمي ) في حين أن هذا النمط الأخير يعتبر المساواة اعتبارا هاما في تنفيذ القيم الإسلامية ورمزيته معا لإضفاء الطابع الرسمي على الإسلام في شكل الدولة الخ. بينما كان الأول يهتم بتحقيق أهداف الاسلام في الحياة اليومية، كان الأخير يفضل تطبيق القانون الإسلامي (القانوني الرسمي) في جميع جوانب حياة المجتمع.
Abstrak: Dalam konteks perubahan sosial, pemikiran Ali Syar’ati bisa dikatakan mempunyai kerangka dan metode berbeda dengan metode pioner pemikiran dan pergerakan Islam lainnya. Di satu pihak, Syari’ati hendak melawan otoritarianisme penguasa Iran, Syah Pahlevi. Di lain pihak ia sama sekali berbeda dengan para ulama tradisional Iran yang anti-perubahan, juga berbeda dengan gerakan-gerakan Islam radikal yang melakukan pemberontakan politik terhadap penguasa. Syari’ati melakukan perlawanan politik melalui gagasan-gagasannya yang revolusioner, mempengaruhi opini publik untuk memahami Islam sebagai ajaran yang memiliki kepentingan emansipatoris. Yakni kepercayaan terhadap Islam sebagai mahzab pikiran dan tindakan dalam melawan ketidakadilan sosial ekonomi, kezhaliman penguasa, dan belenggu-belenggu kebudayaan. Upaya-upaya pemaknaan Islam secara modern dan kontekstual ini menghadirkan dua pola perubahan sosial, yaitu pola pergerakan moderat dan ekstrem (radikal). Yang pertama lebih spesifik mengarah kepada bagaimana mengimplementasikan nilai-nilai Islam ke dalam kehidupan berbangsa dan bernegara tanpa terjebak pada simbolisme atau labelisasi Islam (formalisasi Islam) sementara yang terakhir sama-sama menganggap penting implementasi nilai-nilai Islam dan simbolisme atau formalisasi Islam dalam bentuk negara Islam dll. Kalau yang pertama lebih bersifat substantif yakni mementingkan tujuan berupa terwujudnya cita-cita Islam dalam kehidupan sehari-hari, sedangkan yang kedua lebih mengutamakan berlakunya hukum Islam (legal-formal) dalam keseluruhan aspek kehidupan masyarakat.
Downloads
Copyright (c) 2016 Al-Tahrir: Jurnal Pemikiran Islam
This work is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License.
Please find the rights and licenses in Al-Tahrir. By submitting the article/manuscript of the article, the author(s) agree with this policy. No specific document sign-off is required.
1. License
The non-commercial use of the article will be governed by the Creative Commons Attribution license as currently displayed on Creative Commons Attribution-NonCommercial 4.0 International License.
2. Author(s)' Warranties
The author warrants that the article is original, written by stated author(s), has not been published before, contains no unlawful statements, does not infringe the rights of others, is subject to copyright that is vested exclusively in the author and free of any third party rights, and that any necessary written permissions to quote from other sources have been obtained by the author(s).
3. User/Public Rights
Al-Tahrir's spirit is to disseminate articles published are as free as possible. Under the Creative Commons license, Al-Tahrir permits users to copy, distribute, display, and perform the work for non-commercial purposes only. Users will also need to attribute authors and Al-Tahrir on distributing works in the journal and other media of publications. Unless otherwise stated, the authors are public entities as soon as their articles got published.
4. Rights of Authors
Authors retain all their rights to the published works, such as (but not limited to) the following rights;
- Copyright and other proprietary rights relating to the article, such as patent rights,
- The right to use the substance of the article in own future works, including lectures and books,
- The right to reproduce the article for own purposes,
- The right to self-archive the article,
- The right to enter into separate, additional contractual arrangements for the non-exclusive distribution of the article's published version (e.g., post it to an institutional repository or publish it in a book), with an acknowledgment of its initial publication in this journal (Al-Tahrir).
5. Co-Authorship
If the article was jointly prepared by more than one author, any authors submitting the manuscript warrants that he/she has been authorized by all co-authors to be agreed on this copyright and license notice (agreement) on their behalf, and agrees to inform his/her co-authors of the terms of this policy. Al-Tahrir will not be held liable for anything that may arise due to the author(s) internal dispute. Al-Tahrir will only communicate with the corresponding author.
6. Royalties
Being an open accessed journal and disseminating articles for free under the Creative Commons license term mentioned, author(s) aware that Al-Tahrir entitles the author(s) to no royalties or other fees.
7. Miscellaneous
Al-Tahrir will publish the article (or have it published) in the journal if the article’s editorial process is successfully completed. Al-Tahrir's editors may modify the article to a style of punctuation, spelling, capitalization, referencing and usage that deems appropriate. The author acknowledges that the article may be published so that it will be publicly accessible and such access will be free of charge for the readers as mentioned in point 3.