ANALISIS PENSEJARAHAN KARYA KRITIKAN HASAN KÂFÎ TERHADAP PENTADBIRAN TENTERA TURKI OSMANLI BERMULA ABAD KE 16 HINGGA AWAL KE 17 DAN PENGENALAN KONSEP JIHAD ULAMA BOSNIA ERA PERTENGAHAN

Abstract

Abstrak Jihad merupakan aktiviti paling aktif yang dijalankan kerajaan Turki Osmanlı sebagai kaedah dakwah terutama sekali di wilayah-wilayah Kristian di benua Eropah. Tetapi, beberapa sultan Osmanlı dikaburi kemewahan dunia setelah berjaya menakluk kota Constantinople pada 1453. Hal ini mengundang kritikan dari ulama Bosnia, Hasan Kâfî el-Akhisârî. Justeru penelitian bertujuan menganalisis kritikan beliau terhadap aspek ketenteraan kerajaan Osmanlı menerusi kitab Usul al-Hikam fi Nizam al-^cAlam. Kajian ini berbentuk deskriptif dan dianalisis secara kualitatif. Tahapan-tahapan kajian boleh diringkaskan seperti berikut: 1) pembacaan teks karya, 2) menyorot aspek-aspek penting, dan 3) membandingkannya dengan rujukan utama sejarah Osmanlı. Hasilnya, dapat difahami jihad dan pentadbiran tentera bagi Hasan Kâfî merupakan manifestasi penghayatan ayat-ayat suci al-Qur’an, al-Sunnah dan ungkapan hikmah. Jihad bertujuan merealisasikan keadilan sejagat. Menerusi sistem jihad, sultan diberi mandat ilahi sebagai Nizam al-^cAlam. Tetapi kepincangan yang terjadi pada 1595 menunjukkan wujudnya kelemahan dalam institusi pentadbiran kerajaan. Aspek ketenteraan, Hasan Kâfî menekankan kepentingan pemantauan kesiapsiagaan tentera secara berkala. Perkembangan teknologi persenjataan musuh perlu disaingi bagi mengelakkan tentera Islam ketinggalan dalam menggunakan senjata moden. Jika sultan memasuki medan tempur, baginda seharusnya tidak meninggalkan panji selain perlu berstrategi mengaburi pihak musuh. Pemimpin tentera harus sentiasa memupuk sifat sabar, teguh dan berani dalam hati anggotanya. Hasan Kâfî sangat menekankan soal iman sebagai faktor kejayaan kerana beliau melihat kemenangan (الظفر) berkait rapat dengan pertolongan dari Allah s.w.t. Justeru beliau menjadikan teras keduanya adalah kebaikan (الصلاح) dan ketakwaan (التقوى). Sebaliknya keingkaran (العصيان) dan melampaui batas (البغي) diletakkan sebagai faktor kegagalan. Beliau juga mengatakan gencatan senjata adalah baik dan memerangi orang yang meminta perlindungan adalah suatu kesalahan terbesar seorang ketua tentera.

Abstract Jihad was the most active endeavor conducted by the Ottoman Turkish government as a method of proselytization, particularly in the Christian territories of Europe. However, several Ottoman sultans became enamored with worldly luxuries after successfully conquering the city of Constantinople in 1453. This invited criticism from Bosnian scholar Hasan Kâfî el-Akhisârî. Therefore, this study aims to analyze his critique of the Ottoman military aspects through his work Usul al-Hikam fi Nizam al-^cAlam. The study is descriptive in nature and analyzed qualitatively. The stages of the study can be summarized as follows: 1) reading the text of the work, 2) highlighting important aspects, and 3) comparing them with the main references of Ottoman history. As a result, it is understood that, for Hasan Kâfî, jihad and military administration were manifestations of the teachings of the holy verses of the Qur'an, the Sunnah, and wise sayings. Jihad aimed to realize universal justice. Through the system of jihad, the sultan was given divine mandate as Nizam al-^cAlam. However, the disarray that occurred in 1595 indicated weaknesses within the government administration. Regarding military aspects, Hasan Kâfî emphasized the importance of periodic monitoring of military readiness. He argued that the development of enemy weapon technology must be matched to prevent Islamic armies from falling behind in using modern weaponry. If the sultan entered the battlefield, he should not leave his banner and must strategize to deceive the enemy. Military leaders should constantly foster patience, steadfastness, and bravery in the hearts of their soldiers. Hasan Kâfî placed significant emphasis on faith as a factor of success, believing that victory (الظفر) was closely tied to the help of Allah S.W.T. Therefore, he considered that the core principles were goodness (الصلاح) and piety (التقوى). Conversely, disobedience (العصيان) and transgression (البغي) were seen as factors of failure. He also stated that a ceasefire was good and that fighting those seeking refuge was one of the greatest errors a military leader could commit.