الخلاف العقدي والفكري بين رابطة جماعة أهل البيت الإندونيسية ومنظمة أهل البيت الإندونيسية

The development of Shi‘ah in Indonesia has progressed day by day, as this development can be seen through the emergence of various Shi‘ah institutions, whether those with a dynamic social background such as non-profit institutions or those with educational backgrounds such as schools and universities. These institutions have united at least in the last twenty years under two main organizations, Indonesian Ahlul Bayt Association (IJABI) and Indonesian Ahlul Bayt Organization (ABI) and they were established respectively in the first decade of the twenty-first century and in 2010. With the motto: tolerance, as the difference between Shi‘ah and Sunni became increasingly blurred, and this later contributed to the rise of various Shi’ah followers and their affiliated institutions. However, we must realize that the emergence of these two different organizations actually leads to the birth of major internal disputes within the followers of Shi’ah themselves. Sometimes these differences turn into internal criticism, which is constantly trying to expand its influence in Indonesia. This study aims to discover a dispute between the followers of Shi’ah in Indonesia between the two groups: IJABI and ABI. This study is kind of qualitative research because it consists of theoretical studies and experimental data that contains a mixture of deductive studies (theoretical studies) and inductive studies (experimental data). In addition, the research is a comparative study. The results of this study showed that internal Shi‘ah disputes occurred since their first appearance, such as what happened to the Zaidiyyah Ismailiyyah and Imamiyyah, and this is evidence that their belief changes in an evolutionary way over time. One of the most important factors that led to the disagreement was their disagreement over who will succeed Imam Hussein, the number of imams who must be obeyed, and the permissibility of two imams assuming the imamate at the same time. Among them is the issue of distorting the Qur’an, and the permissibility of ijtihad, as all these matters raise disputes among them, especially the dispute between two sects of Shi‘ah Imamiyyah Ithna ‘Asyariah, namely the Akhbaris and the fundamentalists, and the emergence of those who claim themselves to be representatives of the twelfth imam, as well as the issue of guardianship of the jurist, which they use to get out of the impasse of the doctrine of taqiyyah and intizar. With this strategy, they pretended to hide their true faith, waiting for the coming of the Twelfth Imam. All of these problems ultimately have repercussions on the escalation of disputes among the followers of the Shi‘ah in Indonesia. Regarding to IJABI, whose membership consists of non-Arabs, they do not distinguish the lineage of its membership between Arabs and others in assuming leadership, and this is in contrast to the opinion of ABI that leadership is only worthy of Arab lineage, especially the honorable Arab, that is, from Ahl Bayt. This is what affects the harmony of the relationship between the two parties, including its relationship with the central organization in Iran, especially in the concept of Wilayat al-Faqih and the credibility of the main religious authority. IJABI saw that it is not necessary to rely on the Iranian jurist system, and this is in contrast to the opinion of ABI that reliance on this system is necessary, given that it is a spiritual bond between the followers of the Shi‘ah and their main religious authority.