نقد و بررسی مشروعیت حکومت دینی در اندیشه حمکا با تأکید بر مبنای حکومت دینی امام خمینی

Abstract



In recent decades, the emergence of extremist groups seeking to establish a religious government through force and violence has led a significant portion of Muslims worldwide—particularly in Indonesia—to become skeptical of, or even hostile toward, the very concept of religious governance. In this context, the role of the people in realizing the legitimacy of a religious government is examined and analyzed through the perspectives of two prominent Islamic thinkers: Imam Khomeini (RA), the founder of the Islamic Republic of Iran, and Abdul Karim Amrullah (Hamka), a distinguished scholar, exegete, and religious intellectual of Southeast Asia who is widely respected in Malaysia, Singapore, and especially Indonesia.

This study adopts an analytical–critical approach, employing theological–exegetical methodology and library-based data, to explore Hamka’s perspective on the role of the people in the legitimacy of a religious government—outlined in his theory of “Democracy of taqwa (Demokrasi Takwa)”—and to compare it with Imam Khomeini’s concept, which is rooted in Divine Lordship (Tawḥīd Rubūbiyyah) and the doctrine of the Divine Guardianship of the Jurist (Wilāyah al-Faqīh).



In Hamka’s view, the legitimacy of a religious government rests on two fundamental pillars. First, the concept of Khalīfatullāh (vicegerency of God): as stated in Qur’an 2:30, all human beings are God’s vicegerents on earth, sharing an equal responsibility in realizing the Divine Will and upholding the values of justice and freedom. This universal and non-exclusive understanding of vicegerency forms the essential basis of Hamka’s notion of religious legitimacy. The second pillar is Shūrā (consultation), which Hamka describes as the vital pillar of a divine government and the safeguard against tyranny and despotism. Citing Qur’an 42:38 and 3:159, he emphasizes that Shūrā is a divinely ordained and lawful process for deliberation and determining the public good, applicable to both leadership selection and governance.



In contrast, Imam Khomeini grounds the legitimacy of a religious government entirely and exclusively in the principle of Divine Lordship (Tawḥīd Rubūbiyyah). According to him, the right of sovereignty, ownership, legislation, and authority inherently belong to God alone, and no person or institution possesses legitimacy without His appointment or consent. The Wilāyah al-Faqīh (Guardianship of the Jurist), as the representative of God’s authority, constitutes the only legitimate mechanism for realizing divine sovereignty. In this framework, the role of the people pertains to the acceptance and implementation of the government, not to the source of its legitimacy.



The findings reveal that Hamka’s conception of a legitimate religious government is fundamentally people-centered, grounded in the dual principles of Khilāfah and Shūrā, whereas Imam Khomeini’s theory locates legitimacy exclusively in the Divine Will and Tawḥīd Rubūbiyyah. Nevertheless, both thinkers—Hamka and Imam Khomeini—concur that the role of the people in an Islamic government is vital and indispensable: without popular participation, the actual realization of a religious government would be impossible, despite their differing foundations of legitimacy.



Keywords: Hamka, Imam Khomeini, legitimacy, role of the people, religious government, Wilāyah al-Faqīh