Khilafah dan Negara-Bangsa: Pertarungan Legitimasi yang belum Usai
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Abstract
Negara Khilafah, hingga hari ini sejatinya masih ada, tidak ikut lenyap bersamaan dengan penghapusan Kesultanan Turki Usmani pada 1924 M. Negara Khilafah itu adalah Marokko (Al-Maghrib al-Aqsha) di Afrika Utara, sebagai kelanjutan dari Dinasti Sa’di-Alawi yang dirintis di kota Sus pada 1510 M, oleh Abu Abdillah al-Qa`im bi Amrillah (w. 1517 M.). Persaingan memperebutkan supremasi sebagai negara Khilafah terjadi antara Dinasti Sa’di Alawi dengan Dinasti Turki-Usmani sejak abad ke-16. Baik secara teritorial maupun nonteroterial, Turki Usmani yang pada saat itu sangat besar dan kuat, tidak dapat dibandingkan dengan Dinasti Sa’di-Alawi yang hanya menguasai Al-Maghrib al-Aqsha dan rentan terhadap pengaruh luar. Bahkan pada masa kejayaannya di bawah Ahmad Al-Manshur (w.1603 M.) dan Maulay Isma’il (w.1727 M.), ekspansi Dinasti Sa’di-Alawi hanya sampai Songhay (Mali) di selatan Sahara. Namun, Dinasti Sa’di-Alawi ini mampu membangun identitas Khilafahnya sendiri yang khas. Dinasti ini tidak pernah mengaku tunduk kepada Khilafah Turki Usmani, kecuali pada masa yang singkat oleh pendahulu Al-Manshur, Abdul Malik (1576 -1578 M.)
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Aziz, A. (2019). Khilafah dan Negara-Bangsa: Pertarungan Legitimasi yang belum Usai. SIASAT, 4(4), 24-36. https://doi.org/10.33258/siasat.v4i4.18
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References
Jamil M. Abun-Nasr (1987): A History of the Maghrib in Period, the Islamic Cambridge, Cambridge University Press, hlm.206-227; Nehemia Levtzion (1975) :”North-West Africa: from the Maghrib to the Fringes of the Forest” dalam Richard Gray (ed): The Cambridge History of Africa Vol.4 (1600-1790), Cambridge, Cambridge University Press , hlm. 145-158.
Sebagaimana dikutip oleh Abdul Aziz (2019): Kontroversi Khilafah, Yogyakarta, LKIS, hlm.69.
Stephen Cory (2010): “Sharıfian Rule in Morocco (Tenth–Twelfth/Sixteenth–Eighteenth Centuries)”, dalam Maribel Fierro (ed.):The New Cambridge History of Islam, Volume.2, The Western Islamic World Eleventh to Eighteenth Centuries, Cambridge, Cambridge University Press, hlm.454-455.
Jamil M. Abun-Nasr (1987): A History of the Maghrib, Op.Cit, hlm.206, 211.
Stephen Cory (2010): “Sharıfian Rule…” dalam Ibid, hlm.457.
Lihat Amira K. Bennison (2002): Jihad and its Interpretation in Pre-colonial Morocco, London, Routledge, hlm.19-24. Istilah “Syarifisme” (Sharifism) diadaptasi dari Bennison. Istilah lain yang maknanya sama adalah Syarifianisme (Sharifianism), dapat dilihat dalam Jonathan Wyrtzen (2018): “The Commander of the Faithful and Moroccan Secularity” dalam M.Künkler; J. Madeley; S.Shankar (eds.): A Secular Age Beyond the West (Religion, Law and the State in Asia, the Middle East and North Africa), Cambridge, Cambridge University Press, hlm.317-341. Tentang institusi Makhzen, lihat Mohamed Daadaoui (2011): Moroccan Monarchy and the Islamist Challenge, Maintaining Makhzen Power, New York, Palgrave Macmillan, hlm.42.
Jamil M. Abun-Nasr (1987): A History of the Maghrib, Op.Cit, hlm.228-243.
Untuk peran Isma’il dan Muhammad III lihat Mohamed Daadaoui (2011): Moroccan Monarchy, Op.Cit, hlm.45.
Nehemia Levtzion (1975) :”North-West Africa…” Op.cit, hlm.147.
Meryem Akabouch (2014): Islam, National Identity and Social Cohesion, The Case of Morocco, Disertasi Doktoral Tidak Diterbitkan, Libera Universita Internazionale degri Studi Sociali (LUISS), Roma, hlm.30-35.
Mohamed Daadaoui (2011): Moroccan Monarchy, Op.Cit, hlm.45-53.
Mohamed Daadaoui (2011): Moroccan Monarchy, Ibid, hlm. 54-62
Jonathan Wyrtzen (2009): Constructing Morocco: The Colonial Struggle to Define the Nation, 1912-1956, Disertasi Doktoral Tidak Diterbitkan, Georgetown University, Washington DC, hlm.39-45; 135-159; Tentang pembagian Afrika oleh penjajah lihat Barbara Harlow and Mia Carter (2004): Archives of Empire, Volume 2: The Scramble for Africa, Durham, Duke University Press, hlm.17-18. Istilah territorial nation-state dipinjam dari Sami Zubaida (2004): “Islam and Nationalism: Continuities and Contradictions” dalam Nations and Nationalism Vol.10, No.4, hlm. 407–420.
Abdul Aziz (2019): Kontroversi Khilafah, Op.Cit, hlm.17-19. Potret hubungan pusat-provinsi di negara Khilafah dapat dilihat dalam Hugh Kennedy (1981): “ Central Government and Provincial Élites in The Early 'Abbāsid Caliphate” dalam Bulletin of the School of Oriental and African Studies, Vol. 44, No.01, hlm.26-38.
Abdul Aziz (2019): Kontroversi Khilafah, Op.Cit, hlm. 145-148. Diskusi tentang dua alternatif ini lihat Abdul Aziz (2016): Chiefdom Madinah, Kerucut Kekuasaan Pada Zaman Awal Islam, Jakarta, Alvabet, hlm.91-109.
Lihat Abdul Aziz (2018): Islam Vesrus Demokrasi, Menguak Mitos, Menemukan Solusi, Yogyakarta, LKIS, hlm.234-244
Sami Zubaida (2004): “Islam and Nationalism…”, Op.Cit, hlm.407. Pernyataan Qutub diterjemahkan dengan adaptasi.
Lihat Sayed Khatab (2004):”Arabism and Islamism in Sayyid Qutb’s Thought on Nationalism” dalam The Muslim World, Vol. 94, No.2, hlm. 217–244, kutipan diterjemahkan dengan adaptasi; Wlliam E. Shepard (2020): ”Qutb, Sayyid” dalam James Fieser and Bradley Dowden (eds.) The Internet Encyclopedia of Philosophy, ISSN 2161-0002, https://www.iep.utm.edu/ diakses 29 Januari 2020.
William E. Shepard (1992). The Development of the Thought of Sayyid Qutb as Reflected in Earlier and Later Editions of 'Social Justice in Islam.' Die Welt Des Islams, Vol. 32, No.2), hlm. 196-236. Menurut Saad Eddin Ibrahim gerakan dan kelompok radikal Mesir dipengaruhi oleh banyak pemikiran selain Qutub, seperti Hasan Al-Banna, Abul A’la Maududi dan lebih jauh lagi Ibnu Taimiyah. Lihat Saad Eddin Ibrahim: “Anatomy of Egypt's Militant Islamic Groups; Methodological Note and Preliminary Findings” dalam International Journal of Middle East Studies, Vol. 12, No. 4 (Dec., 1980), pp. 423-453.
Sebagaimana dikutip oleh Mohammad Fadel (2012): “Modernist Islamic Political Thought and the Tunisian and Egyptian Reolution of 2011” , Legal Philosophy between State and Transnationalism Seminar Series 10, York University, 3-2-2012, hlm.8-24.
Hussein Ali Agrama (2012): Questioning Secularism. Islam, Sovereignty and the Rule of Law in Modern Egypt, Chicago, The University of Chicago Press, hlm.1-3
Mohammad Adnan Rehman (2018):”Nation as a Neo-Idol: Muslim Political Theology and the Critique of Secular Nationalism in Modern South Asia” dalam Religion Vol.9, No.355, hlm. 1-26
Dikutip dari Mohammad Adnan Rehman (2018):” Nation as a Neo-Idol…” Ibid, hlm.17-18.
Dikutip dari Abdul Aziz (2016): Chiefdom Madinah, Op.Cit, hlm. 131.
Dikutip dari Ishtiaq Ahmed (1991): The Concept of an Islamic state in Pakistan, an Analysis of Ideological Controversies, Lahore, Vanguard Books, hlm.90.
Ishtiaq Ahmed (1991): The Concept, Ibid, hlm. 15-18;27-28;78-79.
Louis D. Hayes (2014): The Islamic State in the Post-Modern World, The Political Experience of Pakistan, Farnham Surrey, Ashgate Publishing, hlm.109-118.
Saudi Arabia: “The New Constitution, The Kingdom of Saudi Arabia 1993”, dikutip dari Arab Law Quarterly volume 8, issue 3 (1993)
Sebagaimana dikutip oleh Muhammad Al-Atawneh (2017): ”Authority-Holders (wulat al-umur) in Contemporary Islamic Politics and Governance: The Case of Saudi Arabia”, dalam Middle East Critique, Vol.26, No.2, hlm.123–136.
Muhammad Al Atawneh (2017): ”Authority-Holders…” dalam Ibid, hlm. 128-13
Lihat juga catatan kaki no.32 tentang sejumlah definisi al-Siyasah al-Syar’iyyah. Joseph Nevo (1998): “Religion and National Identity in Saudi Arabia” dalam Middle Eastern Studies, Vol. 34, No. 3, hlm.35.
Wilfried Buchta (2000): Who Rules Iran. The Structure of Power in the Islamic Republic, Washington DC, The Washington Institute for Near East Policy and the Konrad Adenauer Stiftung, hlm. 46-55; Firoozeh PapanMatin (trans.) (2014): “The Constitution of the Islamic Republic of Iran (1989 Edition)”, dalam Iranian Studies, Vol.47, No.1, hlm. 184 dan Catatan Kaki No.16.
Wilfried Buchta (2000): Who Rules Iran, Op.Cit, hlm.58-60; Farshad Malek-Ahmadi (2015): Democracy and Constitutional Politics in Iran, A Weberian Analysis, New York, -Palgrave Macmillan, hlm.64-83.
Wilfried Buchta (2000): Who Rules Iran, Op.Cit, hlm.52-54; Hamid Mavani (2013): “ Khomeini’s Concept of Governance of the Jurisconsult (Wilayat al-Faqih) Revisited: The Aftermath of Iran’s 2009 Presidential Election”, dalam The Middle East Journal, Vol.67, No.2, hlm. 207–228.
Untuk perdebatan dan diskusi lihat Abdul Aziz (2016): Chiefdom Madinah, Op.Cit, hlm.110-120; Yudi Latif (2011): Negara Paripurna, Historisitas, Rasionalitas dan Aktualitas Pancasila, Jakarta, Gramedia, hlm.9-40.
Tentang Darul Islam lihat Chiara Formichi (2015): “(Re) Writing the History of Political Islam in Indonesia”, dalam Sojourn, Journal of Social Issues in Southeast Asia, Vol.30, No.1, hlm.105-14. Tentang upaya politik, lihat R.E. Elson (2013): “Two Failed Attemp to Islamize the Indonesian Constitution”, dalam Sojourn, Journal of Social Issues in Southeast Asia, Vol. 28, No. 3, hlm. 379-437.
Nurcholis Madjid (2007): “Islam di Indonesia dan Potensinya Sebagai Sumber Substansiasi Ideologi dan Etos Nasional” dalam Nurcholis Madjid, Dkk: Islam Universal, Yogyakarta, Pustaka Pelajar, hlm.166-184.
Rujuk teori lima mata rantai siklus pembentukan negara dari Ibnu Khaldun sebagaimana dijelaskan dalam Syed Farid Alatas (2014): Applying Ibn Khaldūn The Recovery of a Lost Tradition in Sociology, London, Routledge, hlm.132-137.
Dua pendekatan ini dan penjelasannya dipinjam dari Wahabuddin Raees (2013): “Building Islamic Polity Within a Secular Framework of Political Activity in Egypt, Tunisia and Turkey, with Reference to Ibn Khaldun's Theory of State” dalam Al-Shajarah Journal of ISTAC-IIUM, Vol.18, No.1, hlm. 60-62.
Sebagaimana dikutip oleh Abdul Aziz (2019): Kontroversi Khilafah, Yogyakarta, LKIS, hlm.69.
Stephen Cory (2010): “Sharıfian Rule in Morocco (Tenth–Twelfth/Sixteenth–Eighteenth Centuries)”, dalam Maribel Fierro (ed.):The New Cambridge History of Islam, Volume.2, The Western Islamic World Eleventh to Eighteenth Centuries, Cambridge, Cambridge University Press, hlm.454-455.
Jamil M. Abun-Nasr (1987): A History of the Maghrib, Op.Cit, hlm.206, 211.
Stephen Cory (2010): “Sharıfian Rule…” dalam Ibid, hlm.457.
Lihat Amira K. Bennison (2002): Jihad and its Interpretation in Pre-colonial Morocco, London, Routledge, hlm.19-24. Istilah “Syarifisme” (Sharifism) diadaptasi dari Bennison. Istilah lain yang maknanya sama adalah Syarifianisme (Sharifianism), dapat dilihat dalam Jonathan Wyrtzen (2018): “The Commander of the Faithful and Moroccan Secularity” dalam M.Künkler; J. Madeley; S.Shankar (eds.): A Secular Age Beyond the West (Religion, Law and the State in Asia, the Middle East and North Africa), Cambridge, Cambridge University Press, hlm.317-341. Tentang institusi Makhzen, lihat Mohamed Daadaoui (2011): Moroccan Monarchy and the Islamist Challenge, Maintaining Makhzen Power, New York, Palgrave Macmillan, hlm.42.
Jamil M. Abun-Nasr (1987): A History of the Maghrib, Op.Cit, hlm.228-243.
Untuk peran Isma’il dan Muhammad III lihat Mohamed Daadaoui (2011): Moroccan Monarchy, Op.Cit, hlm.45.
Nehemia Levtzion (1975) :”North-West Africa…” Op.cit, hlm.147.
Meryem Akabouch (2014): Islam, National Identity and Social Cohesion, The Case of Morocco, Disertasi Doktoral Tidak Diterbitkan, Libera Universita Internazionale degri Studi Sociali (LUISS), Roma, hlm.30-35.
Mohamed Daadaoui (2011): Moroccan Monarchy, Op.Cit, hlm.45-53.
Mohamed Daadaoui (2011): Moroccan Monarchy, Ibid, hlm. 54-62
Jonathan Wyrtzen (2009): Constructing Morocco: The Colonial Struggle to Define the Nation, 1912-1956, Disertasi Doktoral Tidak Diterbitkan, Georgetown University, Washington DC, hlm.39-45; 135-159; Tentang pembagian Afrika oleh penjajah lihat Barbara Harlow and Mia Carter (2004): Archives of Empire, Volume 2: The Scramble for Africa, Durham, Duke University Press, hlm.17-18. Istilah territorial nation-state dipinjam dari Sami Zubaida (2004): “Islam and Nationalism: Continuities and Contradictions” dalam Nations and Nationalism Vol.10, No.4, hlm. 407–420.
Abdul Aziz (2019): Kontroversi Khilafah, Op.Cit, hlm.17-19. Potret hubungan pusat-provinsi di negara Khilafah dapat dilihat dalam Hugh Kennedy (1981): “ Central Government and Provincial Élites in The Early 'Abbāsid Caliphate” dalam Bulletin of the School of Oriental and African Studies, Vol. 44, No.01, hlm.26-38.
Abdul Aziz (2019): Kontroversi Khilafah, Op.Cit, hlm. 145-148. Diskusi tentang dua alternatif ini lihat Abdul Aziz (2016): Chiefdom Madinah, Kerucut Kekuasaan Pada Zaman Awal Islam, Jakarta, Alvabet, hlm.91-109.
Lihat Abdul Aziz (2018): Islam Vesrus Demokrasi, Menguak Mitos, Menemukan Solusi, Yogyakarta, LKIS, hlm.234-244
Sami Zubaida (2004): “Islam and Nationalism…”, Op.Cit, hlm.407. Pernyataan Qutub diterjemahkan dengan adaptasi.
Lihat Sayed Khatab (2004):”Arabism and Islamism in Sayyid Qutb’s Thought on Nationalism” dalam The Muslim World, Vol. 94, No.2, hlm. 217–244, kutipan diterjemahkan dengan adaptasi; Wlliam E. Shepard (2020): ”Qutb, Sayyid” dalam James Fieser and Bradley Dowden (eds.) The Internet Encyclopedia of Philosophy, ISSN 2161-0002, https://www.iep.utm.edu/ diakses 29 Januari 2020.
William E. Shepard (1992). The Development of the Thought of Sayyid Qutb as Reflected in Earlier and Later Editions of 'Social Justice in Islam.' Die Welt Des Islams, Vol. 32, No.2), hlm. 196-236. Menurut Saad Eddin Ibrahim gerakan dan kelompok radikal Mesir dipengaruhi oleh banyak pemikiran selain Qutub, seperti Hasan Al-Banna, Abul A’la Maududi dan lebih jauh lagi Ibnu Taimiyah. Lihat Saad Eddin Ibrahim: “Anatomy of Egypt's Militant Islamic Groups; Methodological Note and Preliminary Findings” dalam International Journal of Middle East Studies, Vol. 12, No. 4 (Dec., 1980), pp. 423-453.
Sebagaimana dikutip oleh Mohammad Fadel (2012): “Modernist Islamic Political Thought and the Tunisian and Egyptian Reolution of 2011” , Legal Philosophy between State and Transnationalism Seminar Series 10, York University, 3-2-2012, hlm.8-24.
Hussein Ali Agrama (2012): Questioning Secularism. Islam, Sovereignty and the Rule of Law in Modern Egypt, Chicago, The University of Chicago Press, hlm.1-3
Mohammad Adnan Rehman (2018):”Nation as a Neo-Idol: Muslim Political Theology and the Critique of Secular Nationalism in Modern South Asia” dalam Religion Vol.9, No.355, hlm. 1-26
Dikutip dari Mohammad Adnan Rehman (2018):” Nation as a Neo-Idol…” Ibid, hlm.17-18.
Dikutip dari Abdul Aziz (2016): Chiefdom Madinah, Op.Cit, hlm. 131.
Dikutip dari Ishtiaq Ahmed (1991): The Concept of an Islamic state in Pakistan, an Analysis of Ideological Controversies, Lahore, Vanguard Books, hlm.90.
Ishtiaq Ahmed (1991): The Concept, Ibid, hlm. 15-18;27-28;78-79.
Louis D. Hayes (2014): The Islamic State in the Post-Modern World, The Political Experience of Pakistan, Farnham Surrey, Ashgate Publishing, hlm.109-118.
Saudi Arabia: “The New Constitution, The Kingdom of Saudi Arabia 1993”, dikutip dari Arab Law Quarterly volume 8, issue 3 (1993)
Sebagaimana dikutip oleh Muhammad Al-Atawneh (2017): ”Authority-Holders (wulat al-umur) in Contemporary Islamic Politics and Governance: The Case of Saudi Arabia”, dalam Middle East Critique, Vol.26, No.2, hlm.123–136.
Muhammad Al Atawneh (2017): ”Authority-Holders…” dalam Ibid, hlm. 128-13
Lihat juga catatan kaki no.32 tentang sejumlah definisi al-Siyasah al-Syar’iyyah. Joseph Nevo (1998): “Religion and National Identity in Saudi Arabia” dalam Middle Eastern Studies, Vol. 34, No. 3, hlm.35.
Wilfried Buchta (2000): Who Rules Iran. The Structure of Power in the Islamic Republic, Washington DC, The Washington Institute for Near East Policy and the Konrad Adenauer Stiftung, hlm. 46-55; Firoozeh PapanMatin (trans.) (2014): “The Constitution of the Islamic Republic of Iran (1989 Edition)”, dalam Iranian Studies, Vol.47, No.1, hlm. 184 dan Catatan Kaki No.16.
Wilfried Buchta (2000): Who Rules Iran, Op.Cit, hlm.58-60; Farshad Malek-Ahmadi (2015): Democracy and Constitutional Politics in Iran, A Weberian Analysis, New York, -Palgrave Macmillan, hlm.64-83.
Wilfried Buchta (2000): Who Rules Iran, Op.Cit, hlm.52-54; Hamid Mavani (2013): “ Khomeini’s Concept of Governance of the Jurisconsult (Wilayat al-Faqih) Revisited: The Aftermath of Iran’s 2009 Presidential Election”, dalam The Middle East Journal, Vol.67, No.2, hlm. 207–228.
Untuk perdebatan dan diskusi lihat Abdul Aziz (2016): Chiefdom Madinah, Op.Cit, hlm.110-120; Yudi Latif (2011): Negara Paripurna, Historisitas, Rasionalitas dan Aktualitas Pancasila, Jakarta, Gramedia, hlm.9-40.
Tentang Darul Islam lihat Chiara Formichi (2015): “(Re) Writing the History of Political Islam in Indonesia”, dalam Sojourn, Journal of Social Issues in Southeast Asia, Vol.30, No.1, hlm.105-14. Tentang upaya politik, lihat R.E. Elson (2013): “Two Failed Attemp to Islamize the Indonesian Constitution”, dalam Sojourn, Journal of Social Issues in Southeast Asia, Vol. 28, No. 3, hlm. 379-437.
Nurcholis Madjid (2007): “Islam di Indonesia dan Potensinya Sebagai Sumber Substansiasi Ideologi dan Etos Nasional” dalam Nurcholis Madjid, Dkk: Islam Universal, Yogyakarta, Pustaka Pelajar, hlm.166-184.
Rujuk teori lima mata rantai siklus pembentukan negara dari Ibnu Khaldun sebagaimana dijelaskan dalam Syed Farid Alatas (2014): Applying Ibn Khaldūn The Recovery of a Lost Tradition in Sociology, London, Routledge, hlm.132-137.
Dua pendekatan ini dan penjelasannya dipinjam dari Wahabuddin Raees (2013): “Building Islamic Polity Within a Secular Framework of Political Activity in Egypt, Tunisia and Turkey, with Reference to Ibn Khaldun's Theory of State” dalam Al-Shajarah Journal of ISTAC-IIUM, Vol.18, No.1, hlm. 60-62.