PEMIKIRAN MUHAMMAD SYAHRUR; TEORI NADZARIYAH HUDUD DAN APLIKASINYA

One of the great thinkers in the contemporary era is Muhammad Syahrur, a Syrian liberal Islamic figure. Through his controversial works, al-Kita>b wa al-Qur’a>n: Qira>’ah Mu’a>shirah, (al-Kitab and al-Qur’an: a Contemporary Reading) Syahrur introduces a new theory of Quranic interpretation, called as the theory of limits. He asserts that the theory of limits is an approach within ijtihad (individual interpretation) to study the muhkama>t verses (clear and direct verses of law) of the Qur’an. The term limit (h}udu>d) used by Syahrur refers to the meaning of “the bounds or restrictions of God which should not be violated, contained in the dynamic, flexible, and elastic domain of ijtihad.”. By using the descriptive-analytical method, the article is talking about the contribution of the theory of limits in qur’anic interpretation that makes significant contributions to the enhancement of Qur’anic studies.

KARAKTERISTIK PENAFSIRAN AL-QUR’AN DALAM TAFSIR AN-NUR DAN AL-AZHAR

Tulian ini membahas dua kitab tafsir modern yakni Tafsir al-Azhar dan An-Nur dua kitab tafsir ini memiliki sisi keunikan dan keunggulan karena sama-sama bercorak tafsir ke indonesiaan. Tafsir Hasbi merupakan produk zaman dan masih harus melihat kesempurnaan-kesempurnaan lain pada zaman berikutnya. Artinya tafsir ini mentitikberatkan pada sejarah dan sebuah proses sejarah yang senantiasa mengalami transisi pada kurun waktu. Sedangkan Tafsir Al-Azhar memiliki langkah dan karakteristik yang tidak jauh berbeda dengan beberapa kitab tafsir modern-kontemporer. Metode, corak serta langkah penafsiran yang Hamka ambil dalam memahami al-Qur’an telah memperlihatkan kesungguhannya dalam membumikan al-Qur’an dalam kehidupan Islam Indonesia yang lebih nyata dan kontekstual.

ANALISIS RELEVANSI TEORI ILMU DAN KEPENTINGAN JURGEN HABERMAS DENGAN KAJIAN AL-QUR’AN

This paper discusses the thoughts of a modern philosopher named Jurgen Habermas, a German philosopher. Philosophy itself has developed in such a way. This development cannot be separated from the criticism of thought and theory offered by previous philosophers. As a result, it cannot be denied that with these criticisms, scientific development seems to be more extensive and comprehensive. Habermas himself, who is one of the leading philosophers of this century, cannot be separated from the intellectual world of criticism. One of his criticisms is that aimed at modern positivism in social science, which he calls knowledge and human interest (the relationship between science and interests). From the theory he offered, it can then be relevant to the study of the Qur'an today. The relevance of Habermas's theory of the relationship between science and interests and the study of the Qur'an is that the Qur'an (mushaf and text) is positioned in an objective world that has technical importance. Meanwhile, the study of the Al-Qur'an which is in the subjective world is the study of one's interpretation. As for the study of Al-Qur'an in the intersubjective world, it is the product of the mazab as a result of the istidlal of the Qur'anic verse which is then followed by its followers. Keywords: Knowledge and Human Interest, Jurgen Habermas, Al-Qur’an. Abstrak Tulisan ini membahas pemikiran salah seorang filosof modern yang bernama Jurgen Habermas, seorang filosof Jerman. Filsafat sendiri mengalami perkembangan yang sedemikian rupa. Perkembangan tersebut tidak lepas dari kritik pemikiran maupun teori yang ditawarkan oleh para filosof terdahulu. Alhasil, tidak dapat dipungkiri dengan adanya kritik-kritik tersebut perkembangan keilmuan dapat dikatakan semakin luas dan komprehensif. Habermas sendiri yang merupakan salah satu tokoh filosof terkemuka pada abad ini, tidak lepas dari dunia intelektual kritik-mengkritik. Salah satu kritikannya adalah yang ditujukan pada positivisme modern dalam ilmu sosial, yang ia sebut sebagai knowledge and human interest (hubungan ilmu dan kepentingan). Dari teori yang ditawarkannya, kemudian dapat direlevansikan dengan kajian Al-Qur’an masa kini. Adapun relevansi antara teori Habermas tentang hubungan ilmu dan kepentingan dengan kajian Al-Qur’an adalah bahwasanya Al-Qur’an (mushaf dan teks) diposisikan pada dunia objektif yang memiliki kepentingan teknis. Sedangkan kajian Al-Qur’an yang berada di dunia subjektif adalah kajian tafsir atau penafsiran seseorang. Adapun kajian Al-Qur’an di dunia intersubjektif adalah produk mazhab hasil dari istidlal ayat Al-Qur’an yang kemudian diikuti oleh pengikutnya. Kata Kunci: Ilmu dan Kepentingan, Jurgen Habermas, Al-Qur’an.

LESBIAN, GAY, BISEKSUAL, TRANSGENDER PERSPEKTIF AL-QUR’AN DAN HAK ASASI MANUSIA

LGBT is still a hot polemic in the wider community. Of course we do not want this polemic to be a commotion, an inconvenience and mutual suspicion. The upheaval of thought between the pro and the contra happened around the issue. some of them support it and some are violently rejecting the community. And this caused disputes among scholars, academics, and the wider community. The view of differences in sexual orientation and gender identity outside the relationship between men and women is still very taboo and is still a debate. From the case the author wants to explore more about the LGBT perspective of the United Nations version and the Human Rights.

KAJIAN KRITIS ATAS KITAB AL-TAFSIR AL-TAUHIDI KARYA HASAN AL-TURABI

Tulisan ini mengkaji tentang kajian kritis terhadap Hasan al-Turabi melalui kitabnya al-Tafsir al-Tauhidi, Hasan al-Turabi dalam menyajikan kesatuan petunjuk al-Qur’an melalui kesatuan gagasan yang diusung al-Qur’an melalui surat-surat Al-Qur’an. Pendekatan tauhidi yang didengungkan Hasan al-Turabi dapat menjawab tantangan tafsir dan pemikiran keislaman serta problem aktual di masyarakat kekinian. Namun di balik itu semua, proyek al-Tafsir al-Tauhidi yang diajukan oleh Hasan al-Turabi tersebut sejatinya belum mapan dan banyak sekali kekurangan, karena gagasan tentang kesatuan al-Qur’an melalui pendekatan surat al-Qur’an kurang mumpuni dalam menjaawab konteks kikiniaan, artinya tema yang diajukan oleh Hasan al-Turabi sejatinya sudah ada lebih dulu dan dikenal dengan istilah maudui, wihdah mauu’iyyah, asas. Oleh karenanya tulisan ini mengakaji dan mengkritisi kajian kitab Al-Tafsir Al-Tauhi ala Hasan al-Turabi.

TELAAH ASBĀB AL-KHATĀ’ FI AL-TAFSĪR (Sebab-sebab Kesalahan dalam Tafsir)

This paper intends to explain several reasons for interpretation. The dynamics of interpretation that occurred in the first century of the emergence of Islam occurred in at least three phases: the Prophet Muhammad, the companions, and the tabi'in. The prophet's interpretation of the Qur'anic verses was not carried out thoroughly, thus leaving some empty space for the next generation, namely the companions to understand and interpret verses that were not explained by the prophet. In subsequent periods, interpretation tended to ideology as was done by the Khawarij and al-Zamakhsyari groups in al-Kasysyāf's interpretation. First, the emergence of the interpretation of the Khawarij ideology (the group that left the ranks of 'Ali) stems from the giving of the stigma of being kafir for the perpetrators of grave sins. As a consequence they deny the existence of intercession for perpetrators of grave sins based on the verses of the al-Qur'an. Second, the interpretation of al-Zamakhsyari transparently represents Mu'tazilah in certain cases, especially verses that are theological in nature.

MENINJAU KEMBALI SUMBER LUAR ISLAM DALAM PENAFSIRAN AL-QUR’AN

This article discusses the foreign sources of Islam in the interpretation of the Qur'an. There are two main focuses in this article: (1) source forms outside Islam in the interpretation traditions of the Qur'an; (2) Categorization of foreign sources in interpretation traditions. The two main focuses are analyzed using al-dakhīl wa al-'aṣīl theory which emphasizes the researches of sources in the Book of Tafsir. This type of research is a research library consisting of two sources: primary and secondary. After conducting analysis of such data, the author finds that the source from outside Islam consists of isrāīliyāt and Hadith Mauḍȗ ' (false), both of which are categorized as al-Dakhīl bi al-manqȗl. In addition to these two, there are also data on science and personal opinions that contradict the values of Qur'anic that became the source of interpretation of the Qur'an, these two things are called al-Dakhīl bi al-Ra'y. Normatively, the two typhology is included in the category al-Dakhīl al-Maẓmȗm, the sources that can not be justified when used as a reference in the interpretation and category al-Dakhīl al-Maḥmȗd is a reliable source of interpretation.

KEBEBASAN KEHENDAK DALAM AL-QUR’AN: STUDI TAFSIR MU’TAZILAH

This article will describe the quranic interpretation of Mu’tazilite on theological verses which talked about free will. As a rationalist sect in Islamic tradition, Mu’tazilite offered different perspective, which has been known as a more logical sect than a mainstream thought in Islam. As a result, they came with a different perspective on a lot of theological aspects. Mu’tazilite believes, that human have a freedom to choose, Human has a free will. They are free to choose between good and evil. There’s no divine intervention in human act. In modern era, Existensialism came with same statement that human should be free. Existensialist believes that human existensce preceed their essence. This paper will describe the similarity of these two and would try to identificate mu’tazilite method of interpretation with existensialist point of view. This article use qualitative research method with descriptive analysis approach through the collection of related literature studies especially The thought of Jean Paul Sartre and Soren Kierkegaard, Two biggest existensialist. The results of this study indicate that the conception offree will has relevance with Islamic tradition itself, and have a relation wih western philosophy.

KARAKTERISTIK ASHABUL A`RAF PERSPEKTIF TAFSIR IBNU KATSIR

This article titled characteristics of Ashabul A`raf In perspective of Ibn Kathir's Interpretation. There is a boundary between heaven and hell where the boundary is named after al-A`raf. Allah SWT. also mentioned that there was a group of people who were in the A`raf. Those in Araf are also called Ashabul Araf. The discussion of this problem will be described using research in the form of library research, therefore the data used is qualitative data. The method used is the thematic method or maudhu`i. In the interpretation of classical and contemporary scholars, although there are some opinions of the commentators there is a difference, however, the majority of opinions have the same interpretation that is close to each other with Ibn Kathir's interpretation, namely the inhabitants of A'raf are people whose good and bad are the same. The characteristics of Ashabul A`raf in al-Qur`an according to the interpretation of the cleric of Imam Ibn Kathir's classical interpretation namely Ashabul A`raf can see the conditions of the inhabitants of heaven and the inhabitants of hell, can know the signs of the inhabitants of heaven and hell, have a great desire to be able enter heaven, the A'raf inhabitants have a sense of worry, anxiety and fear if they are included with the inhabitants of hell, the inhabitants of A`raf can dialogue with the inhabitants of hell and heaven, they can give a call or reproach to the residents of hell they know . Ashabul A`raf is the last group to be put into heaven.

PENAFSIRAN GULUL DALAM AL-QUR’AN: TELAAH SURAT ALI IMRAN AYAT 61 PADA TAFSIR KEMENTERIAN AGAMA RI

One of the works of many interpretations owned by Indonesia is Interpretation Al-Qur'an Thematic Ministry of Religious. The interpretation of the word gulu>lin surah A>li ‘Imra>n verse 161 researchers think is suitable if interpreted using the interpretation of the Ministry of Religious Affairs. Considering that this interpretation is a work of interpretation that follows the development of science and technology, and is systematically organized based on actual themes in the community that can answer various people's problems, this research is qualitative using scripted-analysis methods. The findings of the first researcher, said gulu>lin letter A>li ‘Imra>n verse 161 were initially only interpreted by treason in the division of the spoils of war. But in the interpretation of the Book of Interpretation of the Ministry of Religious Affairs of the Republic of Indonesia contested the word gulu>lwith a broader meaning such as corruption. Second, the interpretation of gulu>ll is very relevant to the current conditions that exist in Indonesia with the phenomenon of corruption, bribery, officials who abuse their positions for personal purposes that can harm the people.