Volume 25 Number 1
May 2025
Page: 191-206
E-ISSN: 2502-2210
P-ISSN: 1412-7512
DOI: 10.
21154/tahrir.
Al-Tahrir Jurnal Pemikiran Islam Sha Literature in Indonesia: A Historical Account Muh.
Safrani Hidayatullah1.
Suud Sarim Karimullah2.
Rina Septiani3 Universitas Islam Negeri Mataram.
Indonesia 2 Gymyhane University.
Tyrkiye 3 Universitas Nahdlatul Ulama Indonesia.
Indonesia Corresponding email: alahasiba@gmail.
Abstract Received: 28/08/2024 Revised: 23/05/2025 Accepted: 23/06/2025 This study aims to trace the development and characteristics of various sha literature in Indonesia from a historical perspective.
This study uses library research, which allows for integrative and connective tracing of various literature as the primary source of data, which is analyzed through a descriptive approach considering historical dimensions.
The findings reveal that the existence and development of sha literature in Indonesia are not merely a historical reflection of the diversity of Islamic sects, but also a manifestation of intellectual dynamics that continue to transform within local and global contexts.
The sha tradition, which the majority has long overshadowed, has played a vital role in shaping Islamic discourse in Indonesia through institutional contributions, such as educational foundations, publishing, and academic networks spread across various Islamic universities.
Amidst stereotypes and narrative challenges, this development reflects an epistemological openness among Indonesian Muslims who are slowly beginning to recognize the importance of inter-sectarian interaction in building a more comprehensive Islamic intellectual horizon.
However, limited access to sha literary archives, the dominance of publishing biases, and the lack of representation in mainstream academic discourse serve as reminders that the process of scholarly integration still requires sustainable and inclusive Abstrak Kajian ini bertujuan untuk menelusuri perkembangan dan karakteristik berbagai literatur syiah di Indonesia dari sudut pandang sejarah.
Kajian ini menggunakan library research yang memungkinkan penelusuran secara integratif dan konektif terhadap beragam literatur sebagai sumber utama data, yang dianalisis melalui pendekatan deskriptif dengan mempertimbangkan dimensi historis.
Hasil kajiannya mengungkapkan bahwa keberadaan dan perkembangan literatur-literatur syiah di Indonesia bukan sekadar refleksi historis dari keberagaman mazhab Islam, melainkan juga manifestasi dari dinamika intelektual yang terus bertransformasi dalam konteks lokal dan global.
Tradisi syiah, yang selama ini berada dalam bayang-bayang mayoritas, menunjukkan peran vital dalam membentuk konfigurasi wacana keislaman Indonesia melalui kontribusi institusional, seperti yayasan pendidikan, penerbitan, serta jaringan akademik yang tersebar di berbagai perguruan tinggi Islam.
Di tengah stereotip dan tantangan naratif yang dihadapi, perkembangan ini mencerminkan adanya keterbukaan epistemologis di kalangan umat Islam Indonesia yang secara perlahan mulai merekognisi pentingnya interaksi antarmazhab dalam membangun horizon keilmuan Islam yang lebih komprehensif.
Namun demikian, keterbatasan akses terhadap arsip literatur syiah, dominasi bias penerbitan, serta kurangnya representasi dalam diskursus akademik arus utama menjadi pengingat bahwa proses integrasi keilmuan masih memerlukan strategi berkelanjutan dan inklusif.
Keywords Sha Literature.
Islamic Intellectual History.
Indonesia.
Sunni-Sha Relations A 2025 by the authors.
This is an open access publication under the terms and conditions of the Creative Commons Attribution 4.
0 International License (CC BY NC) license .
ttps://creativecommons.
org/licenses/bync/4.
0/).
Published by Institut Agama Islam Negeri (IAIN) Ponorogo.
Indonesia Accredited Sinta 2 Al-Tahrir: Jurnal Pemikiran Islam Introduction As a religion that has grown and spread globally.
Islam radiates profound intellectual and spiritual diversity, reflected in the formation of various religious schools and traditions.
Within this diversity framework, the sha school is an integral part of Islamic history and theology.
Its emergence after the death of the Prophet Muhammad was not merely a response to the issue of leadership, but the beginning of the development of complex and layered doctrines, encompassing theological, political, and sociocultural dimensions that continue to transform in various historical contexts.
1 Sha Imamiyah, believing in imamah as the spiritual and political authority divinely appointed to the Prophet's family, has consolidated its presence in the global Islamic community, particularly in strategic regions such as Iran.
Iraq.
Bahrain, and Lebanon.
Although demographically a minority compared to sunnis, the significance of sha in the geopolitical landscape and religiosity of contemporary Islam cannot be ignored, especially in the context of sectarian tensions and power dynamics in the Middle East.
Recognition of the legitimacy of sha as part of mainstream Islam reached its culmination through the Amman Declaration in 2004, in which more than 200 scholars from 50 countries, under the initiative of King Abdullah II, affirmed the equality of sha with sunni schools of thought within Islam.
This statement is not merely a symbol of unity among Muslims but also an official articulation of the theological legitimacy of sectarian pluralism.
Similar recognition has also come from Indonesian Islamic figures across religious organizations.
From Nahdlatul Ulama, figures such as Hasyim Muzadi and Said Aqil Siradj have emphasized that sha is part of Islam, not a deviant sect as is often misunderstood.
From Muhammadiyah.
Din Syamsuddin and Amien Rais also stated that the differences between sha and sunni lie within the realm of legitimate differences and do not invalidate each other's Islamic status.
Furthermore.
Ahmad Syafii Maarif explicitly referred to sha as the fifth school of thought, a statement that, both academically and politically, opens the door to recognition of internal diversity within the Muslim community as part of the dynamic richness of global Islamic discourse.
This recognition shows that, theologically and academically, sha should not be viewed as something foreign or deviant from Islam, but rather as a legitimate component that enriches Islamic discourse itself.
However, in reality, this academic and theological recognition often clashes with social 1 Seyed Amir Hossein Asghari.
AuSufism in the Contemporary Shii Seminary?,Ay Religions 14, no.
: 1248,
https://doi.
org/10.
3390/rel14101248.
2 Haseena Sultan.
Tajwar Ali, and Tahira Ali.
AuSectarianism Begets Diversity.
A Study on the Sectoral Divides in Islam in the Middle East,Ay Pakistan Journal of Humanities and Social Sciences 12, no.
: 1462Ae73, https://doi.
org/10.
52131/pjhss.
3 Thoriq Aziz Jayana.
AuStudi Syiah: Dalam Tinjauan Historis.
Teologis.
Hingga Analisis Materi Kesyiahan Di Perguruan Tinggi Islam,Ay Akademika 16, no.
: 91Ae100, https://doi.
org/10.
30736/adk.
4 Husein JaAofar Al Hadar.
AuSunni-Syiah Di Indonesia: Jejak Dan Peluang Rekonsiliasi,Ay Jurnal Maarif 10, no.
: 106Ae Muh.
Safrani Hidayatullah.
Suud Sarim Karimullah.
Rina Septiani / Sha Literature in Indonesia: A Historical Account perceptions that are full of negative stigma towards sha.
5 Many people in the Islamic world, especially in sunni communities, are influenced by the negative narratives that continue to circulate about sha.
Various factors have caused this stigmatization to emerge and persist, such as a lack of deep and objective understanding of sha, limited access to authentic sha literature, and anti-sha propaganda spread by certain groups.
Given the reality of negative stigma and sectarian propaganda, the role of sha literature has become crucial to examine more deeply and critically.
However, in-depth academic studies on sha literature, especially in Indonesia, are still minimal to date.
Most existing studies focus on significant issues such as ideology, general sha history, political relations between sunnis and shas, or polemics surrounding specific religious practices.
Studies on sha ideology have been carried out by many world researchers, including researchers from Indonesia.
Among these are Deeb's ,8 VaeziAos ,9 LatiefAos,10 SaatAos,11 Isa's,12 and IqbalAos 13 Many researchers focus more on their studies on the relationship between sunni and sha, for example, the study conducted by Siradj,14 or the history of sha in Indonesia, such as the Bustamam Ahmad 15 study or the sha dilemma in Indonesia such as the study of Sofjan,16 Al-Makin,17 Rokhmad,18 and the study of the development of its interpretation.
For example, the study of Iqbal & Ja'far.
Research on the history of sha in Indonesia and especially in Aceh has been carried out by Hilmy Bakar 5 Zulkifli Zulkifli.
AuWhat Drives Anti-Shia Framing in Indonesia?,Ay Studia Islamika 31, no.
: 1Ae29, https://doi.
org/10.
36712/sdi.
6 Bekir Kuzudili.
AuSunn-Sh Interaction in the Early PeriodAeThe Transition of the Chains of Ahl Al-Sunna to the ShaAe,Ay Ilahiyat Studies 6, no.
: 7Ae45, https://doi.
org/10.
12730/13091719.
7 Rachmah Ida.
AuCyberculture and Sectarianism in Indonesia: The Rise of Shia Media and Anti-Shia Online Movements,Ay Jurnal Komunikasi Islam 6, no.
: 1Ae19, https://doi.
org/10.
15642/jki.
8 Marius Deeb.
AuShia Movements in Lebanon: Their Formation.
Ideology.
Social Basis, and Links with Iran and Syria,Ay Third World Quarterly 10, no.
: 683Ae98, https://doi.
org/10.
1080/01436598808420077.
9 Ahmad Vaezi.
Shia Political Thought (London: Islamic Centre of England London, 2.
10 Hilman Latief.
AuThe Identity of Shi Aoa Sympathizers in Contemporary Indonesia,Ay Journal of Indonesian Islam 2, no.
300Ae335, https://doi.
org/10.
15642/JIIS.
11 Norshahril Saat.
AuAoDeviantAoMuslims: The Plight of Shias in Contemporary Malaysia,Ay Religious Diversity in MuslimMajority States in Southeast Asia: Areas of Toleration and Conflict, 2014, 359Ae78.
12 Kabiru Haruna Isa.
AuSunni Literary Responses to the Spread of Shia Ideology in Northern Nigeria,Ay Studies In African Languages And Cultures, no.
: 113Ae30, https://w.
com/search/article-detail?id=841384.
13 Muhammad Iqbal.
AuPerspektif Syiah Imamiyah Tentang Dimensi Tauhid,Ay Islamijah: Journal of Islamic Social Sciences 1, no.
: 162Ae76, https://doi.
org/10.
30821/islamijah.
14 Said Agil Siradj.
AuThe Sunni-ShiAoah Conflict and the Search for Peace in Indonesia,Ay Journal of Indonesian Islam 7, no.
: 145Ae64, https://doi.
org/10.
15642/JIIS.
15 Kamaruzzaman Bustamam-Ahmad.
AuFROM POWER TO CULTURAL LANDSCAPES: Rewriting History of ShiAoah in Aceh,Ay Journal of Indonesian Islam 11, no.
: 509Ae30, https://doi.
org/10.
15642/JIIS.
16 Dicky Sofjan.
AuMinoritization & Criminalization of Shia Islam in Indonesia,Ay Journal of South Asian and Middle Eastern Studies 39, no.
: 29Ae44, https://doi.
org/10.
1353/jsa.
17 Al Makin.
AuHomogenizing Indonesian Islam: Persecution of the Shia Group in Yogyakarta,Ay Studia Islamika 24, no.
: 1Ae32, https://doi.
org/10.
15408/sdi.
18 Abu Rokhmad.
AuThe Sunni-Shia Conflict in Madura Indonesia: Judging Individual Faith as Blasphemy.
,Ay Pertanika Journal of Social Sciences & Humanities 27, no.
19 Muhammad Iqbal and JaAofar JaAofar.
AuContemporary Development of QurAoanic Exegesis in Indonesia and Iran,Ay Journal of Contemporary Islam and Muslim Societies 3, no.
: 83Ae103, https://doi.
org/10.
30821/jcims.
Al-Tahrir: Jurnal Pemikiran Islam Almascaty,20 Fakhriati,21 Apridar.
Abidin Nurdin, and Muhammad Abubakar.
22 Previously, similar studies on history were also present in references to the history of sh'ism and its distribution, which were examined by Tabataba'i & Husayn,23 Brunner.
Rainer & Werner Ende,24 Hasyim,25 and Ja'fari.
26 The study of Almascaty looks more at Persian civilization and its influence on customs in Aceh.
From a series of studies conducted by various researchers, it is still very rare to find an in-depth study of the fundamental aspects of Islamic literature, which forms the theological and epistemological basis of the sha community.
Literature such as the main sha hadith books or treatises on fiqh, philosophy, and theology written by sha scholars has had a significant influence in shaping the views, religious attitudes, and social practices of the sha community in Indonesia and the world in general.
Furthermore, critical studies of sha literature can also provide a deeper understanding of how this Islamic intellectual tradition grew and developed historically and how this literature interacted with various socio-cultural dynamics in Indonesian society.
This gap in research is an academic void that must be filled immediately so that the narrative about sha can be more objective, comprehensive, and enrich our understanding of Islamic traditions in general.
Considering this reality, this study aims to explore in depth the development and characteristics of sha literature by identifying various types of sha religious literature that have been present and developed in Indonesia, both in the form of classical texts, local scholars' treatises, and contemporary publications used by the Indonesian sha community.
This study also highlights how sha literature is distributed, consumed, and perceived by the Indonesian public.
Thus, academically, this study will contribute significantly to filling the gap in studies on sha in Indonesia, particularly regarding aspects of literature that have been relatively unexplored by previous researchers.
More broadly, this study will enrich the discourse on Islam by presenting a more objective perspective, avoiding stigma, and opening space for constructive and harmonious dialogue between schools of thought.
20 Hilmy Bakar Almascaty.
AuRelasi Persia Dan Nusantara Pada Awal Islamisasi: Sebuah Kajian Awal Pengaruh Persia Dalam Politik Aceh,Ay Media SyariAoah: Wahana Kajian Hukum Islam Dan Pranata Sosial 15, no.
: 53Ae58, https://doi.
org/10.
22373/jms.
21 Fakhriati Fakhriati.
AuRefleksi Pengamalan Tasawuf Di Aceh Pada Abad Ke-19M Dalam Kitab DiaAoul WaraAo,Ay Jurnal Lektur Keagamaan 12, no.
: 319Ae44, https://doi.
org/10.
31291/jlk.
22 Apridar Apridar.
Abidin Nurdin, and Muhammad Abubakar.
AuSyiah Di Aceh: Studi Tentang Pengaruh Syiah Dalam Tradisi Keislaman-Kelilmuan Dan Pemetaan Gerakan Sosial Keagamaan,Ay Jurnal Konfrontasi, no.
: 106Ae26.
23 Sayyid Muhammad Husayn TabatabaAoi.
Jassim M Hussaini, and Abdulaziz A Sachedina.
Messianism and the Mahdi.
Expectation of the Millennium: ShiAoism in History (Albany.
NY: Suny Press, 1.
24 Rainer Brunner and Werner Ende.
The Twelver Shia in Modern Times: Religious Culture and Political History, vol.
72 (Bonton:
Brill, 2.
25 Moh Hasyim.
AuShia: Its History and Development In Indonesia,Ay Analisa Journal of Social Science and Religion 19, no.
: 147Ae58, https://doi.
org/10.
18784/analisa.
26 Sayyid Husayn Muhammad JaAofari.
The Origins and Early Development of Shia Islam (Lulu Press.
Inc, 2.
27 Almascaty.
AuRelasi Persia Dan Nusantara Pada Awal Islamisasi: Sebuah Kajian Awal Pengaruh Persia Dalam Politik Aceh.
Ay Muh.
Safrani Hidayatullah.
Suud Sarim Karimullah.
Rina Septiani / Sha Literature in Indonesia: A Historical Account This study uses a library research method that allows for integrative and connective exploration of various literature as the primary source of data, which is analyzed through a descriptive approach that seriously considers historical dimensions.
The data collection process was carried out by systematically exploring various relevant written sources, including academic books, scientific journals, monographs, previous research reports, and national and international media publications with high The data obtained is classified thematically and critically described within its historical context, enabling the identification of intertextual relationships, shifts in meaning, and accompanying social transformations.
This approach aims to comprehensively unravel how sha literature grew and shaped discourse dynamics within Indonesian Muslim society, including how these texts reflect ideological, cultural, and spiritual positions within the local Islamic configuration.
Through historical mapping and contextual reflection on the texts, this study not only presents a portrait of the development of sha literature but also opens up possibilities for strengthening the tradition of tolerance, discourse reconciliation, and the development of inter-sectarian dialogue as an essential foundation for maintaining social cohesion and internal diversity within Islam in Indonesia.
History of The Founding of Sha Understanding sha as an integral part of Islam requires a comprehensive discussion, involving historical, etymological, terminological, and sectarian aspects.
At the most fundamental level, the etymological meaning provides a basis for understanding this group's emergence and historical The term "Sha" comes from the Arabic root "sha>'a-yashi>'u-shi>'atan," which means supporter, defender, follower, or lover.
The word sha is a label for individuals or groups who fully support a particular person or idea.
In the context of Islam, specifically, this term refers to the loyal supporters of Ali bin Abi Talib, the cousin and son-in-law of the Prophet Muhammad .
eace and blessings of God be on hi.
From this etymological meaning, sha is a term that describes religious and political loyalty to Ali, who is considered to have strong spiritual and temporal legitimacy among his followers.
Furthermore, the term "tashayyuAo" signifies a level of loyalty and devotion that is total, sincere, and without doubt, is also attached to it.
28 Thus, it can be said that sha, at its inception, was merely an expression of spiritual and political love and obedience to Ali and his descendants.
From this meaning, the origins of sha can already be found during the time of the Prophet Muhammad .
eace and blessings of God be on hi.
himself, among individuals who demonstrated high loyalty and respect Quraish Shihab.
Sunnah-Syiah Bergandengan Tangan! Mungkinkah: Kajian Atas Konsep Ajaran Dan Pemikiran (Tangerang:
Lentera Hati Group, 2.
Al-Tahrir: Jurnal Pemikiran Islam toward the Prophet's family, known as "Ahl al-Bayt.
" However, the meaning of sha in terminological terms is not limited to its literal etymological meaning.
Terminologically, this word has become much more complex and has shifted meaning in line with historical and theological developments within Islam.
The most dominant terminological definition is that sha is a group within Islam that believes in leadership .
as a special right inherited by Ali bin Abi Thalib and his descendants through the Ahlulbait line.
Muhammad Husain Thabathaba'i, in his book "Sha Islam," specifically emphasizes that Sha is not merely about loving Ali, but specifically regards Ali and his descendants as having divine authority to lead the Muslim community after the death of the Prophet Muhammad .
eace and blessings of God be on hi.
Syahrastani expresses a similar view in "Al-Mila>l wa al-Ni.
al," stating that according to sha, imamate is not merely political power but the central pillar of faith that must be fulfilled and fully believed in.
30 This view contrasts with the understanding that imamate is a matter of political expediency, as most Sunnis understand.
This terminology is further clarified in the Encyclopedia of Islam, where sha are described as a sect that idolizes Ali and believes in the leadership of his However, this definition has often been criticized by some non-sha scholars, such as Sirojudin Abbas, who argues that love for Ali and his descendants is not exclusive to sha but a typical attitude among all Muslims.
Such criticism indicates that the terminological definition of sha is highly complex and open to multiple interpretations.
This terminological complexity led to the historical-sectarian development of sha, resulting in the emergence of various internal sha sects with differing doctrines regarding imamate.
The historical dynamics experienced by Muslims since the emergence of shi'ism have led to divisions that resulted in the various main sh'ite sects today, namely Zaidiyah.
Ismailiyah, and Itsna Asyariyah .
welver sh'is.
These three major sects have fundamental doctrinal differences regarding the issue of imamate.
The Zaidiyah, the most moderate branch among the sha sects, only recognizes imamate in a limited sense for the descendants of Ali who meet specific criteria, such as justice and the ability to fight to defend the The Ismailiyah, on the other hand, have a more complex and mystical understanding of imamate, believing that it is the right of the descendants of Ismail bin Ja'far in an unbroken line and that Muhammad Husain ThabathabaAoi.
Islam Syiah: Asal-Usul Dan Perkembangannya.
Diterjemahkan Dari SyiAoir Islam.
Penerjemah:
Djohan Effendi (Jakarta: Pustaka Utama Grafiti, 1.
30 Asy-Syahrastani.
Al Milal Wa Anihal.
Terj.
Asywadie Syukur (Surabaya: Bina Ilmu, 2.
31 Resti Novita Dewi.
Deni Maulana, and Oznur Tasdoken.
AuShia Is One Of the Sects in Islam,Ay Al-Mubin: Islamic Scientific Journal 7, no.
: 100Ae112, https://doi.
org/10.
51192/almubin.
Muh.
Safrani Hidayatullah.
Suud Sarim Karimullah.
Rina Septiani / Sha Literature in Indonesia: A Historical Account they possess a special spiritual authority that is passed down esoterically from imam to imam.
Meanwhile.
Itsna Asyariyah or Sha Imamiyah believe that the imam is limited to twelve imams, from Ali bin Abi Thalib to Muhammad al-Mahdi, believed to be the hidden imam.
33 These doctrinal differences have led to diversity in worship practices, political patterns, and approaches to sociocultural issues within each group.
This complexity shows that sha is not a monolithic entity but a community full of internal dynamics and doctrinal and historical complexity.
Historians and researchers differ regarding the historical study of the emergence of sha, including the view that sha was formed after the death of the Prophet Muhammad.
Those who support this view include Ibn Khaldun,34 Ahmad Amin,35 Hasan Ibrahim,36 Ahmad Bin Ya'qub,37 and Ahmad Subhi.
38 Second, the view that sha was formed during the leadership of Uthman bin Affan.
This view is held by historians and researchers, one of whom is Ibn Hazm.
39 Third, the view that Shi'ism was formed during the caliphate of Ali bin Abi Talib.
Some proponents of this view are Naubakhti40 and Ibn Nadim.
41 Fourth, the view that sh'ism was formed after the tragedy of Thaff (Karbal.
Proponents of this view differ on the chronology of its formation.
According to some of them, the sha, which is indicated to have existed before the tragedy of Thaff, did not meet the requirements for forming a distinctive school of thought regarding its character and characteristics.
Thus, the school of thought was only formed after the tragedy of Thaff.
Others argue that the existence of the sha school of thought before the tragedy of Thaff was nothing more than a spiritual phenomenon and tendency after the tragedy of Thaff, the sha school of thought began to find its political character and its roots deeply embedded in the souls of its followers while also creating various dimensions within its structure.
The four views above are certainly not without criticism.
With that in mind, a fifth view will clarify that the previous four views are based on events that led to the rise of the sha school of thought due to its interaction with various factors in historical moments claimed to be the beginning of the emergence of sha.
Therefore, they consider this moment to be the date of birth of sha.
The sha school 32 Arif A Jamal.
AuAuthority and Plurality in Muslim Legal Traditions: The Case of Ismaili Law,Ay The American Journal of Comparative Law 67, no.
: 491Ae514, https://doi.
org/10.
1093/ajcl/avz023.
33 Muhammad Kholid Muslih.
AuA Critical Study On Ghaybah Of ImAm Mahdi Concept In ShAoah ImAmiyyah IthnA AoAshariyya,Ay USHULUDDIN 29, no.
: 1Ae21, https://doi.
org/10.
24014/jush.
34 Ibnu Khaldun.
Tyrykh Ibn Khaldyn (Bairut: Dar-Fikr, 1.
35 Ahmad Amin.
Fajr Al-Islym (Beirut: Dar-Kitab Al-AoArabi, 1.
36 Hasan Ibrahim.
Tyrykh Al-Islym (Kairo: T.
P, 1.
37 Ahmad Bin YaAoqub.
Tyrykh Al-YaAoqyby (Libanon: Muassasah AoIlmi, 1.
38 Ahmad Shubhi.
Nazdariyyah Al-Imymah (Kairo: Dar-Nadhoh Al-AoArabiyyah, 1.
39 Hasyim Farghal.
AoAwymil Wa Ahdyf NasyAoAh Ilm Al-Kalym (Beirut: Dar Al-Afaq Al-AoArabiyyah, 2.
40 Naubakhti.
Firoq Al-SyyAoah (Beirut: Mansyuraat Al-Ridha, 1.
41 Ibn Nadim.
Al-Fihrist Li Ibn Al-Nadim (Kairo: MathbaAoah Ar-Rahmaniyah, 1.
42 Kamil Mushtafa Al-Syaiby.
Al-Shilah Bayn Al-Tashawwuf Wa Al-TasyayyuAo (Kuwait: Maktabah Ibnu Taimiyyah, 1.
Al-Tahrir: Jurnal Pemikiran Islam of thought and community had already existed since the beginning of Islam.
43 Fifth, the sha and researchers from various schools of thought believe that the sha were born during the lifetime of the Prophet Muhammad .
eace and blessings of God be on hi.
According to them, he planted the seeds of shism in the hearts of his followers through prophetic hadiths, while revealing the position of Ali bin Thalib on various occasions.
These prophetic hadiths were not only narrated by the sha, but also by reliable narrators according to the Sunni (Ahl Sunnah wa al-Jamaa.
school of thought.
Sha Literature in Islamic Science Sha, as a school of thought with unique characteristics within the Islamic tradition, presents a highly complex intellectual nuance manifested in various types of Islamic literature.
Fundamentally, the intellectual tradition of sha is rooted in the concept of spiritual leadership that has been passed down from generation to generation among the family of the Prophet Muhammad, which is known as This paradigm has produced various theological, interpretive, hadith, historical, and jurisprudential literature with distinctive characteristics and approaches.
The complexity of this literature results from a long historical journey influenced by political, social, cultural, and theological aspects in the Islamic world in general and in the Indonesian context in particular.
At the level of theological literature, sha has produced monumental works that serve as rational foundations for understanding Islam philosophically.
For example, the book ItiqAdAt alImAmiyya by Shaykh al-adq in the 10th century provides a crucial conceptual foundation in affirming the Sha Imamiyah doctrine of imamah and divine justice, which lays the logical foundations of Sha The influence of this book is not limited to the Middle East but extends to Indonesia through various networks of sha knowledge transmission.
Other sha theological works, such as Tajrd alItiqAd by Nar al-Dn al-s, are also widely known among Indonesian Muslim academics for their sharp logical and philosophical arguments, especially in modern Islamic boarding schools that have begun to open up to inter-sectarian discourse, such as the Al-Hadi Islamic Boarding School in Pekalongan or the Hauzah Ilmiah YAPI Bangil.
Such theological literature serves as an intellectual bridge for dialogue between sha and sunni groups in Indonesia and provides a rational framework for discussing religious issues.
Meanwhile, exegetical literature produced by sha scholars also has its characteristics in Islamic 44 Tafsr al-MzAn by AllAmah abAabA is a clear example of how sha exegesis has been accepted and developed in Indonesia.
In the 1990s.
YAPI Bangil translated Tafsr al-MzAn into Ahmad WaAoili.
Identitas Syiah (Lembaga Internasional Ahlul Bait, 2.
Al RAd.
AuOrientalists and the Evolution of Sh Aoa Exegesis Hermeneutic: A Case Study of Todd Lawson,Ay Classical and Contemporary Islamic Studies (Formerly Known as Journal of Contemporary Islamic Studie.
2, no.
: 105Ae24, https://doi.
org/20.
Muh.
Safrani Hidayatullah.
Suud Sarim Karimullah.
Rina Septiani / Sha Literature in Indonesia: A Historical Account Indonesian, quickly becoming an essential reference in Islamic studies at universities such as Universitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta and Universitas Islam Negeri (UIN) Sunan Ampel Surabaya.
This exegesis offers an advanced intertextual and philosophical approach, enriching the discourse on Quranic exegesis in Indonesia by introducing different perspectives, particularly in understanding verses related to imamate, justice, and Islamic spirituality.
Not only al-MzAn, other sha tafsir literature such as Majma al-BayAn f Tafsr al-QurAn by Shaykh al-abars has also gradually entered scholarly discussions in Indonesia, expanding the intellectual discourse and creating a critical and open religious discourse.
In the hadith field, sha literature's contributions are no less significant.
Kutub al-Arba'ah, the four main hadith books in ShaAial-KAf by Kulaini.
Man LA Yahduruh al-Faqh by Sheikh Saduk.
Tahdzib al-AhkAm, and al-IstibsAr by Sheikh sAiprovide authoritative collections of hadith that serve as guidelines on various religious issues.
In Indonesia, these hadiths are not entirely accepted among the Sunni mainstream.
Still, they are an essential subject of study among the sha community and academics who study plurality in Islam.
Books such as al-KAf, which contains thousands of hadiths on law, ethics, spirituality, and leadership, have become a reference in discussing Islamic political ethics among Indonesian academics.
Thus, although not widely accepted by the mainstream, these hadith works play an essential role as alternative references that enrich the hadith tradition in Indonesia.
Shi'a historical literature also contributes significantly to the understanding of alternative Islamic history.
The book Nahj al-BalAghah by al-Sharf al-Ras in the 4th century AH is one example.
This book contains sermons, letters, and sayings of Imam Ali that present strong views on justice, government, and leadership ethics.
In Indonesia, this work has significantly influenced political and leadership concepts in the Islamic scholarly tradition of the archipelago.
For example, the Sufi thinker Hamzah Fansuri was explicitly inspired by the concept of leadership developed in Nahj al-BalAghah, which was later reflected in his philosophical poems on just spiritual leadership.
Similarly, other historical works, such as KitAb al-IrshAd f Marifat ujaj AllAh alA al-IbAd by Shaykh al-Mufd, which contains biographies and life histories of sha imams, also provide a new perspective in understanding the political and theological dynamics in the Islamic world, which then gave a special flavor to Islamic historiography taught in universities in Indonesia.
In fiqh or Islamic law, the sha tradition produced monumental works that conceptually provided alternatives in understanding Islamic law.
The book JawAhir al-KalAm by Muhammad Hasan al-Najaf and al-Urwah al-WuthqA by Ayatullah Muhammad Kazim al-Yazd are the most important works of fiqh in the Imamiyah school, with a careful deductive approach to the primary sources of Islamic law.
Modern fiqh works such as Tawdh al-MasA'il, written by contemporary marjai such as Ayatullah Ali al-SstAn and Ayatullah Husain Wahid KharasAn, also serve as primary guides for the Al-Tahrir: Jurnal Pemikiran Islam sha community in practicing their religion on a daily basis.
These books provide clear practical guidance for the sha community in implementing Islamic law daily.
Although they are not generally considered the primary legal guides in Indonesia, where the Shafi'i school of jurisprudence dominates, 45 some concepts from sha fiqh, particularly in the areas of Islamic economics and family law, have begun to be introduced through open academic discussions at various Islamic universities in Indonesia.
This openness to discussion demonstrates how sha fiqh literature is beginning to serve as a serious comparative reference in inter-school dialogue in Indonesia.
Through these essential works, the sha intellectual tradition has successfully built a complex and rich Islamic scholarly heritage, covering a wide range of fields from hadith, tafsir, history, to fiqh.
This literary heritage is of high academic and spiritual value for the sha community and enriches the global Islamic scholarly discourse.
In Indonesia, the presence and translation of a number of these works, particularly exegetical works such as Tafsir al-MzAn, have become an essential part of intersectarian dialogue, broadening the intellectual horizons of Muslims and encouraging the formation of constructive, inclusive, and harmonious inter-sectarian intellectual communities in the context of contemporary Islamic society.
Thus, this sha literary heritage constitutes a crucial intellectual asset that contributes to advancing a comprehensive, academic, and profound understanding of Islam across various Muslim communities worldwide, including in Indonesia.
The Development of Sha Literature in Indonesia The development of sha teachings in Indonesia cannot be separated from the broader global historical context, where cultural interactions and intellectual exchanges between the Middle East and the Indonesian archipelago have been taking place intensively for hundreds of years.
In the pre-modern phase, the presence of sha teachings in Indonesia is believed to have begun with the arrival of Islam in the archipelago around the 8th century CE, particularly in Aceh and North Sumatra.
46 According to Hasjmy and Zainuddin, early evidence of Islam in Aceh around 800 CE also indicates a substantial contribution of sha in shaping local Islamic culture.
47 Concrete manifestations of these early traces are reflected in various local cultural expressions, religious rituals, and traditional practices exhibiting sha doctrine's distinctive characteristics.
Examples include deep reverence for the family of the Prophet Muhammad .
hl al-bai.
, various commemorative rituals such as the remembrance of the tragedy of Karbala on the 10th of Muharram, and various classical Malay literature.
45 Suud Sarim Karimullah.
AuShAfiAo Literature in Indonesia: A Historical Account,Ay Islamica: Jurnal Studi Keislaman 17, no.
: 1Ae19, https://doi.
org/10.
15642/islamica.
46 Majid Daneshgar.
AuPersianate Aspects of the Malay-Indonesian World: Some Rare Manuscripts in the Leiden University Library,Ay Digital Archive of Brief Notes & Iran Review 8 .
: 51Ae78.
47 A.
Hasjmi and Zainuddin.
Syiah Dan Ahlussunnah.
Saling Rebut Pengaruh Dan Kekuasaan Sejak Awal Sejarah Islam Di Kepulauan Nusantara (Surabaya: PT.
Bina Ilmu, 1.
Muh.
Safrani Hidayatullah.
Suud Sarim Karimullah.
Rina Septiani / Sha Literature in Indonesia: A Historical Account This pre-modern phase was strengthened by the presence of several prominent sha scholars who actively contributed to the spread of Islam through various literary works and Sufi movements.
One of the most representative figures was Hamzah Fansuri, who lived in the 16th century.
Through his works.
Fansuri explicitly and implicitly demonstrated the strong influence of sha literary works such as Nahj al-BalAghah, a famous book containing the speeches and advice of Imam Ali bin Abi Thalib.
Hamzah Fansuri's works, which combine Sufism, philosophy, and literature, have contributed significantly to developing Islamic thought in Indonesia.
48 Thus, since the pre-modern period, intellectual interaction between the Nusantara community and sha literature has been intense, shaping a unique pattern of thinking and culture.
In the modern era, particularly after the Islamic Revolution in Iran in 1979, the development of sha teachings in Indonesia entered a new phase that was more dynamic and controversial.
The revolution had far-reaching global implications, not only in the realm of international politics but also influencing the development of Islamic thought worldwide, including in Indonesia.
The victory of the Islamic Revolution in Iran, which successfully overthrew a secular and pro-Western authoritarian regime, provided great inspiration for some Muslim intellectuals and activists in Indonesia.
49 They began seeking alternative models deemed more authentic to represent Islam in political and social life.
As a result, there was a significant increase in interest in sha thought literature written by revolutionary figures such as Imam Khomeini.
Ali Shariati.
Murtadha Muthahhari, and Allamah Thabathaba'i.
These works began to be translated into Indonesian, including through foundations such as Mizan, the Muthahhari Foundation, and the publisher Lentera.
Translating and disseminating this literature indirectly created a new discourse in Indonesia, creating a highly dynamic and polemical intellectual space.
Intellectuals such as Jalaluddin Rahmat, who founded the Muthahhari Foundation in Bandung, became central figures in disseminating sha thought in Indonesia through books, seminars, regular studies, and various other forms of public Muhammadiyah figures such as Amien Rais even experienced stigmatization due to his intellectual openness towards Ali Shariati's ideas.
However, along with the growing influence of sha literature in intellectual circles, various negative sentiments and resistance also developed among specific groups in Indonesia who viewed this dissemination as a threat to social stability and Sunni religious identity.
This tension was exacerbated by widespread adverse reporting about sha through various online media outlets such as arrahmah.
com, hidayatullah.
com, voa-islam.
com, and others, which Miswari Miswari.
AuReconstruction of the History of Hamzah FansuriAos Life and Recognition of His Works,Ay Kanz Philosophia: A Journal for Islamic Philosophy and Mysticism 9, no.
: 195Ae214, https://doi.
org/10.
20871/kpjipm.
49 Husain Heriyanto.
AuThe Role and Contribution of Iranian Scholars to the Islamic Intellectual Tradition in Indonesia from the Past to the Present,Ay The Civilisational and Cultural Heritage of Iran and the Malay World: A Cultural Discourse.
Edited by Syed Farid Alatas and Abdolreza Alami, 2018, 39Ae57.
Al-Tahrir: Jurnal Pemikiran Islam massively disseminated various negative narratives about sha with an approach that was often simplistic and biased.
During the reform era, namely after the fall of the New Order regime in 1998, the development of sha in Indonesia experienced significant acceleration in both institutional and literary aspects.
The atmosphere of political democratization in Indonesia provided much greater freedom for the sha community to express themselves openly in public life.
During this period, many formal and informal sha-affiliated educational institutions were established, such as YAPI in Bangil.
Yayasan Al-Jawad in Bandung.
Pesantren al-Muthahhari in Bandung and Yogyakarta.
Islamic College for Advanced Studies in Jakarta, and various other institutions spread widely from Aceh to Papua.
These institutions functioned as centers for Islamic education and served as active agents in sending Indonesian students to Iran to pursue sha-based Islamic studies in Qum.
At the academic level of Islamic universities such as UIN Syarif Hidayatullah Jakarta.
UIN Sunan Kalijaga Yogyakarta, and UIN Maulana Malik Ibrahim Malang, as well as various other Islamic universities, there has been an integration of sha literature into the academic curriculum, marked by the presence of Iranian Corners that house books donated by Iran.
51 This demonstrates growing academic recognition of the presence of sha Islamic thought in Indonesian Islamic academic discourse.
The role of literary media has also expanded with the emergence of various publishers that regularly print and publish books on sha themes, including theological, philosophical, and socio-political works.
Publishers such as Mizan.
Lentera.
Rosdakarya, and YAPI Bangil have succeeded in making sha literature part of the increasingly influential contemporary Islamic discourse.
In addition, the penetration of sha literature into the Indonesian public sphere has been strengthened by the presence of digital platforms and online media, effectively conveying sha Islamic views to a broader audience.
Websites such as Ahlul Bait Indonesia (ABI).
Islamic Cultural Center Jakarta.
IJABI.
Muslimedianews, and Liputan Islam have emerged as a response to negative narratives and offer more balanced and comprehensive information about sha Islamic thought.
The presence of these media outlets is informative, educational, and clarifying, providing a more open space for dialogue for the Indonesian public to learn about sha directly from its sources.
Thus, from the pre-modern period, through the post-Iranian Revolution era, to the reform era, the development of sha literature in Indonesia demonstrates a complex dynamic rooted in historical interactions, intellectual transformations, and evolving political circumstances.
This complexity reveals that sha is not merely a static religious entity but an integral part of the intellectual and cultural dynamics of Islam in 50 Dahlia Lubis and Syarifah Rahmah.
AuEducation Movement of Shia Group in Contemporary Indonesia,Ay Journal of Contemporary Islam and Muslim Societies 5, no.
: 224Ae49, https://doi.
org/10.
30821/jcims.
51 Labibah Zain et al.
AuThe Implementation of Digital Humanities in the State Islamic University Libraries in Indonesia,Ay Khizanah Al-Hikmah: Jurnal Ilmu Perpustakaan.
Informasi.
Dan Kearsipan 12, no.
: 39Ae48, https://doi.
org/10.
24252/kah.
Muh.
Safrani Hidayatullah.
Suud Sarim Karimullah.
Rina Septiani / Sha Literature in Indonesia: A Historical Account Indonesia, continuing to enrich discourse and expand the horizons of Islamic thought within Indonesia's pluralistic and multicultural society.
Conclusion Sha literature in Indonesia has developed not merely as a reflection of the plurality of Islamic schools of thought, but more importantly as an essential indicator of the intellectual dynamics in the context of social, political, and cultural transformation among Indonesian Muslims.
Its existence indicates that Indonesian Islam is not static, but instead continues to expand its epistemological horizons, where Islamic discourse is no longer monopolized by the majority, but is beginning to open up to alternative contributions, including those from the sha intellectual tradition.
In this landscape, institutions such as the Islamic Boarding School Foundation (YAPI), an academic network involving lecturers and students from various Islamic universities, as well as publishers such as Mizan and Lentera, play a strategic role in disseminating sha religious thought and texts to the public sphere.
However, the acceptance of this literature is not without obstacles.
Amidst efforts to build healthy inter-sectarian interaction, there are still structural biases in the publication and distribution of discourses and limited access to essential archives that hold a wealth of classical and contemporary sha literature.
Even in mainstream academic discourse, the representation of sha literature is often marginalized or read within a narrow framework, not infrequently with polemical content that obscures the potential for constructive scholarly dialogue.
However, this development also reflects a new awareness among some Indonesian Muslims to acknowledge the existence of other schools of thought and embrace them as intellectual partners in building a more inclusive and reflective Islamic discourse responsive to the times' complexities.
In this context, sha literature is no longer merely a document of sectarian identity, but an alternative window to re-read Islamic tradition in a more critical, historical, and multidimensional way.
The challenge is expanding this epistemological space so that it does not remain merely symbolic but becomes part of the mainstream introduction of Islamic knowledge in Indonesia.
Therefore, future studies need to explore further the acceptance of sha literature in sunni institutions and map out intersectional discourses comprehensively to nurture diversity within the Islamic scholarly tradition in Indonesia.
References