Kritik ‘Alî Harb Terhadap Pembacaan Teks

‘Alî Harb, one of the contemporary Muslim thinkers, whit a philosophy background, also crushed the renewal through hermeneutic methods and gather it with the French treasury to discover Islam groundede which appropriate with the development period and history. This paper attempts to peer into the mind of hermeneutics of ‘Alî Harb and its implications for the world of Islamic thought. And it is found a result that ‘Alî Harb understand the text as a symbol and each symbol can not be abstracted the reality completely. He tried to photograph the forgotten side of the developing ideas. Therefore howefer what he did is a valuable contribution in the treasures of Islamic thought

Interpretasi ayat-ayat “pseudo kekerasan”: analisis psikoterapis atas karya-karya tafsir Ḥannān Laḥḥām

This dissertation originates from an observation of sharp differences in interpretation by exegetes, who wrote their Qur’anic exegeses in a violence-laden environment. Accounting for a number of considerations, the author opts for the exegesis of Ḥannān Laḥḥām as the subject of her study. While Lahham’s exegesis was laid out in a setting full of conflict, the exegetical ideas she propagated were seeking peace and harmony. In Lahham’s view, the majority of Muslim ummah was ailing and hence needed therapy in order to heal, especially with regard to interpreting the Qur’an. In this respect, the author understands Lahham’s offer as a model for therapeutic interpretation that may yield a way out for Muslims from their hatred prison to be able to read the Qur’an in a harmonious mode. To analyze Lahham’s exegetical ideas, the author asks three leading questions as follows: (1) How to categorize the pseudo-violent verses of the Qur’an? (2) What epistemological basis does Lahham’s exegesis have? (3) How does the interpretation that Lahham’s offered look like from psycotherapist perspective? In so doing, the dissertation employs an interdisciplinary approach, encompassing philosophical-historical interpretive, and psychotherapist. Historical interpretive approach used for analyzing epistemology of Laḥḥām’s exegesis, while psychotherapist approach applied to reach new psychological insight for understanding Laḥḥām’s interpretation of selected “pseudo violent” verses.With these three approaches, the following conclusions are reached: (1) There are four categories of “pseudo violent” verses of the Qur’an: explicitly restorative (307/6,66% of Meccan Surah and 149/9,18 of Medinan Surah), explicitly destructive (375/8,10% of Meccan and 126/7,81% of Medinan), implicitly restorative (55/14,19% of Meccan and 322/19,83% of Medinan), and implicitly destructive (232/5,01% of Meccan and 103/6,38% of Medinan). Out of 4624 Meccan verses, there are 1569 “pseudo violent” verses (amounting to 33,93%); out of 1612 Medinan verses, there are 700 “pseudo violent” verses (43,42%); in the whole Qur’an, consisting of 6236 verses, thus, there are 2269 “pseudo violent” verses (36,38%); (2) The epistemological basis for Lahham’s exegesis is twofold: explicit, including sources and methods used, and implicit, encompassing seven basic assumptions, namely (a) the Qur’an is relevant for every period and place, (b) the Qur’an’s composition, (c) the Qur’an as a Book of Peace, (d) the static nature of the Qur’an and dynamic of interpretation, (e) the absence of finality in interpretation, (f) the integration of Qur’anic and non-Qur’anic sciences, (g) interpretation as the bridge for implementing the Qur’an, and (h) two ethoses (reflecting on the āyat al-Kitāb, āyat al-anfus, āyat al-āfāq, and maqāṣid al-Qur’ān), and his mode of interpretation (‘adl and iḥsān in prophetic history); (3) To arrive at a harmonious reading of the Qur’an, one has to through away one’s irrational belief that disturbs one’s psyche, namely superiority, injustice, vulnerability, distrust, and helplessness. As a result, one may use one’s rational belief to understand the Qur’an under a new light, in a way that is more harmonious

Nonviolent Theology in the Syrian Protests: A Critical Analysis of Jawdat Sa‘īd's Qur'anic Exegesis

The non-violent protests in Syria against the government, before eventually being co-opted by armed forces, marked a unique resistance against the regime during that period. Jawdat Sa‘īd, a theorist, writer, and activist, inspired activists during this time by advocating for a theology of non-violence as the authentic foundation for Islamic life. The theological basis was drawn from a specific interpretation of the Quran. Sa‘īd's understanding of the Quranic revelation was analysed using the approach formulated by Shahab Ahmed, demonstrating its validity in comprehending Islamic thought deeply. The research problem addressed the non-violent characteristics of the Syrian protests, while the research goal aimed to unveil the critical role of Sa‘īd's interpretation of the Quran in shaping this movement. Through methods involving text analysis and Sa‘īd's understanding of specific verses, the research findings highlighted the impact of Sa‘īd's non-violent theology on activists and the foundation for peaceful resistance. The research conclusion emphasised the importance of contextual understanding of the Quran and a non-violent perspective in shaping social movements. This study contributes to a better understanding of contemporary Islamic thought and strategies for resistance that can be adopted in similar contexts

PENDIDIKAN ISLAM PLURALIS-MULTIKULTURAL UPAYA MENANGKAL ANARKISME DALAM PENDIDIKAN

AbstracIndonesia is a multicultural and multireligious country. Therefore, it isnecessary to study the development model of religion that emphasizes thelearning model with the overriding goal of combating violence, poverty,corruption, manipulation and the like. Many events anarchism (hardness)and terrorism in the name of Islam, invite the questions that it is true thatIslam as a religion rahmatanlil 'alamin. For these conditions, the concept ofIslamic education-based pluralist-multicultural is an offer that is absolutelynecessary, in order to create conditions more progressive in terms oftolerance.Keywords: Islamic Education, Pluralist-Multicultural, Anarchism.AbstrakIndonesia merupakan negara dan bangsa yang multikultural danmultireligius, oleh sebab itu perlu adanya model pengembanganpembelajaran agama yang menekankan kepada model pembelajaran dengantujuan utama yaitu memerangi kekerasan, kemiskinan, korupsi, manipulasidan sejenisnya. Merebaknya peristiwa anarkisme (kekerasan) dan terorismeyang mengatasnamakan Islam, mengundang pertanyaan benarkah Islamsebagai agamarahmatan lil ‘alamin. Untuk kondisi tersebut, koseppendidikan Islam berbasis pluralis-multikultural merupakan tawaran yangmutlak perlu, supaya tercipta kondisi yang lebih progesif dalam artiantoleransi.Kata kunci: Pendidikan Islam, Pluralis-Multikultural, Anarkisme

Tafsir atas Hukum Murtad dalam Islam

Abstract: An Exegesis on Apostasy Law in Islam. A discussion on apostasy almost spread throughout the corpus of Islamic law, both past and present. The concept of apostasy is now facing a serious challenge in a society that supports freedom of religion. Modern society tends to be of the opinion that the choice of individuals to enter or exit from a religion is a private matter that should not be interfered with by any authority. While Islamic jurisprudence, particularly that which is mainstream, further criminalizes apostates. Opening the entire argument about the concept of apostasy is a necessity. There are several verses of the Koran that speak of apostasy and there are various exegesis of apostasy which are discovered by scholars. There are scholars who criminalize apostates by referring to a Hadith, but there are also scholars who reject to have evidence of these Hadith.Keywords: apostasy, conversion, religious freedomAbstrak: Tafsir atas Hukum Murtad dalam Islam. Bahasan murtad hampir merata di seluruh korpus mengenai hukum Islam, baik dulu maupun sekarang. Konsep murtad kini menghadapi tantangan serius di tengah masyarakat yang mendukung kebebasan beragama. Masyarakat modern cenderung berpendirian bahwa pilihan seseorang untuk masuk atau keluar dari suatu agama adalah masalah privat yang tidak boleh diintervensi otoritas apapun. Sementara fikih Islam, terutama yang mainstream, lebih banyak mengkriminalkan orang murtad. Membuka seluruh argumen tentang konsep murtad adalah keniscayaan. Ada beberapa ayat Alquran yang membicarakan murtad dan ada beragam tafsir murtad yang dikemukakan para ulama. Ada ulama yang mengkriminalkan orang murtad dengan merujuk suatu Hadis, tetapi ada juga ulama yang menolak ber-hujjah dengan Hadis tersebut.Kata Kunci: murtad, pindah agama, kebebasan beragamaDOI: 10.15408/ajis.v13i2.940</p

Murtad dalam pandangan Elit Muhammadiyah Jawa Timur

Murtad menjadi salah tema penting yang banyak diwacanakan pemikir Muslim era kontemporer. Persoalan murtad telah muncul sejak awal kemunculan Islam di era Nabi Muhammad SAW hingga masa perkembangan Islam di era kontemporer. Persoalan tersebut diantaranya terkait sikap masyarakat terhadap murtad, sebagian befikir positif bahwa murtad urusan privat, sehingga tidak ada konsekwensi apapun, dan sebagian bersikap negatif bahwa murtad urusan publik, sehingga memiliki konsekwensi hukum dari terringan hingga terberat dibunuh. Berangkat dari fenomena tersebut peneliti ingin mengetahui lebih dalam pandangan elit Muhammadiyah Jawa Timur terhadap fenomena tersebut. Rumusan masalah adalah bagaimana pandangan dan tipologi pemikiran elit Muhammadiyah Jawa Timur terhadap murtad. Metode penelitian menggunakan pendekatan kualitatif-fenomenologi. Kerangka teoretik adalah teori fenomenologi digunakan untuk mengkaji makna terdalam dari fenomena pemikiran elit Muhammadiyah terhadap murtad. Subyek penelitian adalah 15 orang elit Muhammadiyah Jawa Timur. Lokasi penelitian daerah Surabaya, Malang, Sidoarjo, Jombang. Waktu penelitian sekitar 2 tahun (2017-2019). Teknik pengumpulan data adalah observasi, wawancara, dan dokumentasi. Analisa data deskriptif fenomenologi. Kesimpulan penelitian, pertama, ditemukan pemikiran elit Muhammadiyah Jawa Timur memandang fenomena murtad beragam (variatif). Keragaman tersebut terpotret berkembangnya dengan wacana kebebasan beragama (freedom of religion), makna ayat “la> Ikra>ha fi ‘addi>n”, sikap terhadap murtad keluarga atau orang lain, wacana hukum mati murtad, faktor pendorong murtad, UU Murtad dan sikap dakwah Muhammadiyah terhadap murtad. Kedua, ditemukan tiga tipologi pemikiran elit Muhammadiyah Jawa Timur memandang murtad, yaitu tipologi pemikiran liberal-inklusif, fundamentalis-eksklusif, dan reformis-didaktik. Dari ketiga tipologi pemikiran di atas, ditemukan kecenderungan besar adalah pemikiran liberal-inklusif dalam memahami murtad. Ragam pemikiran tersebut disebabkan latar sosio-kultural dan sosiologi-pengetahuan elit Muhammadiyah Jawa Timur berbeda. Dan dari kedua temuan di atas menunjukkan bahwa pemikiran Islam di Muhammadiyah berkembang dinamis

La non-violence comme moyen de changement en islam : la contribution de Ǧawdat Saʿīd

Cette thèse vise à contribuer à un sujet encore peu représenté dans les études académiques, à savoir celui de la non-violence dans l’islam. Le soi-disant « printemps arabe » auquel on a assisté en 2011, caractérisé par la mobilisation essentiellement pacifique de millions de personnes dans toute la région arabo-islamique, a ouvert une brèche sur cette question, laissant échapper un scénario qui interroge fortement un certain récit qui voudrait attribuer à la lutte violente un caractère d’inhérence aux principes doctrinaux de l’islam – en tant que référent identitaire majoritaire – et en particulier à celui du ǧihād. En fait, la non-violence n’a pas encore obtenu une véritable reconnaissance en tant que l’une des courants de pensée de l’islam contemporain, ce qui reflète tout d’abord une situation intérieure. On sait très peu de choses sur ses principaux représentants, dont on parle souvent en se référant à des pratiques exogènes de non-violence : c’est ainsi que des militants non-violents tels que les Indiens Abul Kalam Azad et Abdul Ghaffar Khan sont définis comme les « Gandhi des musulmans », même au sein du monde arabo-islamique, ce qui suggère implicitement l’idée perçue que la non-violence soit étrangère à l’héritage religieux islamique. C’est avec ce même nom que l’on définit souvent un penseur qui peut être considéré comme l’un des principaux théoriciens contemporains de la non violence en islam, à savoir le prédicateur et théologien syrien Ǧawdat Saʿīd, dont les travaux font l’objet d’analyse de notre recherche. Encore peu connu et étudié, même si le déclenchement de la révolution en Syrie en mars 2011 a mis en lumière son rôle d’inspirateur du mouvement protestataire non-violent dans ce pays, Ǧawdat Saʿīd (1931-2022) est l’auteur de dizaines d’ouvrages en arabe, pour la plupart non traduits, qui insistent sur la nécessité d’adopter la non-violence comme modus operandi de l’action islamique en vue d’une réforme de la société, mais aussi des individus. D’abord adepte de la salafiyyah, Saʿīd se rapprochera plus tard de l’islamisme, et notamment de sa principale organisation, celle des Frères musulmans, dont il ne deviendra cependant jamais membre. Au centre de notre travail se trouve une analyse du développement de son cadre théorique au fil du temps : d’une position initiale de dénonciation ouverte de la compréhension biaisée, de la part des musulmans, du sens et des finalités du ǧihād, dont il réduit drastiquement le champ d’application, Saʿīd arrivera par la suite à une position de non-violence radicale qui, tout en continuant à admettre le ǧihād comme une « institution doctrinale » inaliénable, annule cependant sa viabilité comme moyen de résoudre les conflits politiques, sociaux ou idéologiques dans le monde islamique et ailleurs. Cette recherche vise à démontrer que l’approche épistémologique adoptée par l’auteur dans sa la lecture des textes fondateurs est déterminante pour conduire progressivement sa réflexion vers un réexamen radical non seulement des conditions du ǧihād, mais aussi de certaines catégories doctrinales, théologiques et dogmatiques essentielles, telles que le tawḥīd, la fin de la prophétie ou le principe de l’abrogation (nasḫ). La centralité de la question épistémologique nous a conduit à plaider en faveur de l’appartenance de Ǧawdat Saʿīd à un phénomène plus large, dont font partie de nombreux intellectuels musulmans contemporains qui ont poussé leur réflexion sur l’islam et ses sources au-delà des paradigmes interprétatifs traditionnels, et qui se sont efforcés d’intégrer les sciences humaines, jugées par ailleurs « incompatibles » avec une exégèse correcte, dans la formulation d’un discours renouvelé autour de la religion. De ce vaste courant de réforme épistémologique, qui vise à l’affirmation d'un nouvel humanisme islamique, Ǧawdat Saʿīd doit être considéré comme faisant partie intégrante, et sa théorie de la non-violence comme l’une des expressions de cette réforme

Jawdat Sa&#703;id and the Islamic Theology and Practice of Peace

Among the leading Islamic thinkers and activists promoting a theology of peace based on the Qur&lsquo;anic revelation is Jawdat Sa&#703;id. Framing his role by an analysis following the conceptualization of Shahab Ahmed the Qur&lsquo;anic context of the ideas of Sa&#703;id are presented, and these ideas are contextualized within the recent Syrian revolution before it turned into civil war. Fundamental ideas of the theology of Sa&#703;id help to explain the thoughts of a lesser known activist of nonviolent action based on a specific and revolutionary interpretation of the Qur&lsquo;an