Relasi Ideo-Historis antara Hukum Negara dan Hukum Islam di Indonesia

Paper ini menjelaskan tentang benturan dua hukum yang belakangan sering menjadi bahan perdebatan oleh pihak-pihak tertentu di Indonesia. Benturan dua hukum yang dimaksud berkenaan dengan hukum negara (Undang-Undang) dan hukum agama (khususnya agama Islam, sebagai agama yang paling banyak dianut oleh masyarakat Indonesia). Perdebatan ini sangat wajar terjadi, mengingat Indonesia merupakan negara yang tidak menerapkan sistem hukum Islam (secara formal), namun menerapkan sistem hukum yang berlandaskan Pancasila. Padahal realitanya, Indonesia dihuni oleh masyarakat pemeluk Islam terbanyak di dunia. Beberapa pihak mengklaim bahwa hukum (perundang-undangan) di Indonesia yang telah ada selama ini tidak sesuai dengan tuntutan syariat Islam, sehingga harus diubah menjadi hukum Islam (syariat). Bahkan tidak sedikit yang ingin mengubah negara Indonesia yang berbentuk republik dengan landasan hukum konstitusionalnya menjadi negara Islam (Islamic State). Paper ini juga menjelaskan apa latar belakang perdebatan itu bisa terjadi, dan bagaimana bentuk deskriptif-analisis terhadap persoalan tersebut jika ditinjau dari aspek ideo-historis antara hukum negara dan hukum Islam di Indonesia

Before Orthodoxy; The Story of Abraham's Sacrifice (Dzabīh) in Early Muslim Commentaries

The story of Abraham's sacrifice holds significant place in Islam, and what Muslims believe about Ishmael as the intended sacrifice is not the only belief in the Muslim tradition. This paper examines the historical transformation of Abraham’s sacrifice narratives in Muslim commentaries (tafsīrs), with a focus on revealing how, when, why, and at whose hands this transformation occurred. Employing the theory of tafsir as a genealogical tradition of Walid A. Saleh and adopting a socio-historical approach, this paper investigates the evolution of the interpretation of the story of dzabīh from Isaac to Ismael and the factors contributing to this evolution. The analysis reveals that in the first four centuries of Islam, Muslim interpretations and attitudes regarding the story of dzabīh were the complete opposite of what is common today. Muslim commentators, such as al-Suddī, Ibn Juraij, Muqatil ibn Sulaiman, al-Thabarī, and al-Samarqandī, firmly believed that Isaac is dzabīh. However, Ibn Athiyyah and al-Baghawī, the commentators of the sixth century hijri, showed different responses towards this story, neutral and favoring Ismael as dzabīh. Additionally, in the eighth century Hijri, Ishmael as dzabīh gained orthodoxy and popularity, as demonstrated by Ibn Taimiyyah and Ibn Kathir. They condemned the pro-Isaac as heretical interpretation and rejected it. Even though they disagree with the pro-Isaac commentators, they still quoted the narrations and opinions of previous commentators by providing counter-arguments, and this is what is called tafsir as a genealogical tradition. Furthermore, power dynamics and the socio-political setting of the eighth century may have had an impact on this change in the story of dzabīh. This evolution highlights the dynamic nature of Islamic interpretation, where interpretation is not necessarily static but evolves over time, shaped by historical contingencies and socio-political dynamics. This historical re-evaluation illuminates the complexity of Islamic intellectual history and the fluidity of religious interpretation in the Muslim tradition

Konsep Kesetaraan Gender dalam Kisah Pengusiran Adam dan Hawa dari Surga: Sebuah Kajian Tematik Menggunakan Pendekatan Linguistik

There are not a few Muslims who make the story of Adam and Eve as an argument to consider women as a source of triggering sin. This study aims to find out the Qur'anic view of the story of the expulsion of Adam and Eve from heaven, expressingthe comprehensive view of the Qur'an about the chronology of the exorcism of Adamand Eve and outlining the causes of the expulsion of Adam and Eve from Heaven. This study uses thematic method with Q.S.  An-Nisa  (4): 1 and al-A'raf (7): 22 assources of data. Linguistic analysis was used to analyze the data. The results of thestudy showed that the emergence of this assumption is motivated by several reasons. Among the reasons is the history of Israiliyyat made by the classicalinterpreters as the primary source in interpreting the verses about Adam and Eve, which began at the end of the first century of Hhijriyah. The Israiliyyat narrations which speak of the story of Adam and Eve in general provide information which tends to make Eve a degrading party as well as a source of sin. This understanding ultimately affects the lowering of women's position over men in real life. In fact, if we examine directly the linguistic structure of the text of the verses in the Qur'an and read it holistically, and linked with the maqashid of equality of human creation, we will find that the Qur'an always makes Eve in an equal position with Adam

Construction of Indonesian cultural thoughts in tafsir al-Azhar as Hamka’s teaching practice; text analysis using George Herbert Mead communication theory

Tafsir al-Azhar is one of the many exegesis books written by Nusantara scholars. Authored by Hamka, this book includes products come in the contemporary era and has attracted many researchers to analyze deeply all of the secrets contained in them. Tafsir al-Azhar contains a number of information related to the elements of Indonesia cultures. But not many of the readers are aware of this fact because of its relatively small capacity. It is the main attraction to be studied in depth in order to know how the construction built by a Hamka related to his Indonesian cultural thoughts contained in Tafsir al-Azhar. Using George Herbert Mead's social communication theory, this research will formulate the construction of the Indonesian cultural commentary constructed by Hamka in Tafsir al-Azhar and prove that the use of elements of Indonesian culture in interpreting the Qur'an is one of the effective strategies to teach about the Qur’anic interpretation to the Muslims in particular, and the Indonesian people in general

Construction of Indonesian cultural thoughts in tafsir al-Azhar as Hamka’s teaching practice; text analysis using George Herbert Mead communication theory

Tafsir al-Azhar is one of the many exegesis books written by Nusantara scholars. Authored by Hamka, this book includes products come in the contemporary era and has attracted many researchers to analyze deeply all of the secrets contained in them. Tafsir al-Azhar contains a number of information related to the elements of Indonesia cultures. But not many of the readers are aware of this fact because of its relatively small capacity. It is the main attraction to be studied in depth in order to know how the construction built by a Hamka related to his Indonesian cultural thoughts contained in Tafsir al-Azhar. Using George Herbert Mead's social communication theory, this research will formulate the construction of the Indonesian cultural commentary constructed by Hamka in Tafsir al-Azhar and prove that the use of elements of Indonesian culture in interpreting the Qur'an is one of the effective strategies to teach about the Qur’anic interpretation to the Muslims in particular, and the Indonesian people in general

PENDEKATAN DIAKRONIK DALAM TAFSIR: Telaah Atas Penafsiran Nicolai Sinai Terhadap QS. Al-Najm

Kajian tafsir atas al-Qur’an selalu mengalami perkembangan dari masa ke masa, baik dari segi metode, pendekatan, maupun corak yang digunakan. Pandangan masing-masing orang yang berbeda-beda terhadap al-Qur’an menjadi salah satu factor terbesar yang mempengaruhi hal tersebut. Tidak hanya dari kalangan muslim, dari kalangan non-Muslim pun (terutama Barat) juga ikut berkecimpung dalam ranah kajian al-Qur’an ini, termasuk tafsir. Salah satunya dapat dilihat dari apa yang dilakukan oleh salah seorang sarjanawan Barat kontemporer bernama Nicolai Sinai yang memiliki cara pandang tersendiri dalam memahami (menafsirkan/interpreting) al-Qur’an. Berbeda dari penafsir-penafsir lain pada umumnya yang sebagian besar menelaah satu persatu ayat yang ditafsirkan, Sinai justru mencoba melakukan pemahaman yang “holistik” terhadap salah satu surat dalam al-Qur’an (yaitu Q.S. al-Najm (53)) dengan suatu pendekatan yang disebut dengan pendekatan “diakronik”. Dalam melakukan penafsiran berbasis pendekatan diakronik ini ia menggunakan tiga komponen (acuan analisis) yang saling berkaitan antara satu dengan yang lainnya, yaitu: 1) the dating the sura (posisi kronologis surat); 2) overall structure and the main themes of the sura (struktur kesuluruhan surat dan tema-tema intinya); dan 3) intertexts relation (intertextuality and intratextuality) (relasi antar-teks, baik dalam lingkup intertekstualitas maupun intratekstualitas). Melalui metode deskriptif-analitis, penelitian ini tidak sebatas menganalisis bentuk aplikatif dari penafsiran berbasis diakronik yang dicetuskan oleh Sinai, melainkan juga menentukan posisi pemikiran diakronik Sinai di antara pemikiran-pemikiran sarjanawan al-Qur’an yang lain dari masa ke masa, baik dari kalangan Muslim maupun Barat. Berdasarkan pendekatan filosofis-historis yang digunakan, penelitian ini nantinya akan menemukan sejumlah unsur kebaruan dan keunikan dari penafsiran diakronik yang diterapkan Sinai dalam membaca QS. al-Najm (53) serta letak keterpengaruhannya terhadap pemikiran-pemikiran sarjanawan al- Qur’an yang lain. Secara keseluruhan penelitian ini sampai pada dua kesimpulan, yaitu: Pertama, bahwa pendekatan diakronik dalam penafsiran al-Qur’an yang dicetuskan Sinai tidak lain adalah bentuk elaboratif (pengembangan) dari kajian-kajian yang sudah ada sebelumnya (meskipun dalam beberapa aspek menghasilkan cara pandang yang memang baru), terutama dari dua tokoh Barat bernama Theodore Noldeke dan Angelika Neuwirth; Kedua, bahwa penafsiran Sinai terhadap QS. al-Najm (53) secara diakronik menghasilkan sejumlah kesimpulan yang terbilang unik, diantaranya: 1) Surat al-Najm sebagai satu kesatuan; 2) Nabi bertemu langsung dengan Tuhan; 3) Sejumlah ayat dalam surat al-Najm adalah tambahan (additional verses); dan 4) Garaniq verses bukan termasuk bagian dari surat al-Najm