Garuda - Garba Rujukan Digital

AMBIVALENSI JIHAD DAN TERORISME: TINJAUAN ANALISIS SEMANTIK-KONTEKSTUAL AYAT-AYAT JIHAD Nisa, Khairun; Muchlisin, Annas Rolli
Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman Vol 17, No 1 (2018)
Publisher : Pascasarjana UIN ANTASARI Banjarmasin

In the early 21st century, the global world had an extreme fright after WTC (World Trade Centre) was attacked by international terrorist networks in the name of Islam. These actions disgrace the name of Islam in international world which cause Islamopobhia in most countries. These acts of terrors inspire other terrors. Indonesia was also not free from terror attacks. One of these was the Bali attack in 2012 carried out by three jihadist called "Trio Bom Bali " in the name of jihad. Jihad is often referred to as the cause of violence in Islamic societies. Jihad Ambivalence by acts of war or terror has reduced the real meaning of jihad. By using the guidelines offered by Ella Landou Tasseron in the Encyclopaedia of the Qur'an, this study seeks to track and identify any verse which has ?qit?l? meaning in order to define jihad proportionately and wisely. Furthermore, this study seeks to contextualize the term jihad to find out which forms of jihad can be applied and prioritized in contemporary era, especially to avoid acts of terrors in the name of jihad. In contemporary era, jihad can be contextualized so that this concept could be a problem solver for the problem of the Muslims today.Pada awal abad 21, dunia global menghadapi kepanikan akan tragedi serangan WTC (World Trade Center) oleh jaringan teroris internasional atas nama Islam. Tindakan-tindakan ini menodai nama Islam di mata dunia internasional dan memberikan implikasi bagi meluasnya Islamopobhia di sebagian besar negara. Tindakan-tindakan teror ini mengilhami teror lainnya. Indonesia tidak bebas dari serangan teror. Salah satunya adalah Serangan Bali pada tahun 2012 yang dilakukan oleh "Trio Bom Bali" atas nama jihad. Jihad sering disebut sebagai penyebab kekerasan dalam masyarakat Islam. Kata Jihad merupakan ambivalensi dengan tindakan perang atau teror telah mengurangi arti jihad yang sebenarnya. Kata jihad adalah kata yang memiliki banyak arti yang membutuhkan studi mendalam untuk mengungkap makna yang terkandung di dalamnya. Dengan menggunakan pedoman yang ditawarkan oleh Ella Landou Tasseron dalam Encyclopaedia of the Qur'an, penelitian ini berusaha untuk melacak dan mengidentifikasi setiap ayat yang bermakna "qit?l" sehingga kita dapat menempatkan makna jihad secara proporsional dan bijaksana. Selanjutnya, penelitian ini berusaha untuk mengkontekstualisasikan istilah jihad, sehingga dapat diketahui bentuk jihad dapat diterapkan dan diprioritaskan di era kontemporer, terutama untuk menghindari tindakan teror yang sering diizinkan dengan nama jihad. Pada masa kontemporer, jihad dapat dikontekstualisasikan sehingga konsep ini dapat menjadi pemecah masalah bagi masalah umat Islam saat ini, seperti ketidaktahuan, kemiskinan, dan untuk mempertahankan nilai-nilai Republik Indonesia, toleransi dan perdamaian di dunia.

Miskawayh (d. 1030) on Justice and The Limits of Law Muchlisin, Annas Rolli
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 25 No. 1 (2024)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v25i1.5475

This article explores the limitations of Islamic law within the broader intellectual tradition of Islam. While law is typically designed to enforce coercive justice, Miskawayh’s perspective attempts to integrate this conception through a reassessment of the concept of justice. Specifically, this article examines, first, the overarching view of Islam as a nomothetic religion; and second, the ethical concepts and vision of justice offered by Miskawayh. By contextualizing Miskawayh’s ideas within the broader cultural and intellectual traditions of Islam, this research reveals a contrasting view of legal mechanisms. For Miskawayh, the vision of justice is not necessarily derived from external mechanisms of divine revelation, but rather hinges on the internal mechanisms of the individual. Miskawayh emphasizes a reversal of mechanisms from external to internal by advocating for a greater role of ethical-philosophical thought in Islamic legal discourse. Miskawayh, like many Muslim philosophers, navigates the relationship between revealed law and reason in his conception of justice. He rejects the notion of inherent conflict, arguing that both reason and divine law originate from God.

“To Collect Information, Not to Deduce Law”: Al-Biqāʿī’s (d. 1480) Argument for Interpreting the Quran with the Bible Muchlisin, Annas Rolli
Islamic Studies Review Vol. 3 No. 1 (2024)
Publisher : Universitas Islam Internasional Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56529/isr.v3i1.255

This paper investigates how premodern Muslim intellectuals understood and utilized Biblical materials in their written works. While some studies have highlighted Muslim use of the Bible for polemical and apologetic purposes, this study shows that medieval Muslim interaction with Biblical passages was not confined to those two approaches, illustrating the complexity of their engagement with the Bible. Taking the fifteenth-century Mamluk Quran commentator Burhān al-Dīn al-Biqāʿī (d. 1480) as a case study, this paper discusses how al-Biqāʿī sought to quote relevant Biblical passages to offer a more comprehensive narrative of figures and events mentioned only briefly in the Quran. Criticized by his contemporaries, al-Biqāʿī wrote his Apologia to defend his approaches. Analyzing al-Biqāʿī’s Apologia reveals the central argument that, for him, interpreting the Quran with the Bible is permissible for narrative and admonitory purposes but not for determining articles of faith and Islamic laws. In the end, he underscores the significant difference between taḥrīf (falsification) and naskh (abrogation), which should be appropriately understood in dealing with pre-Islamic revelation. Although he implied that certain Biblical passages were safe from textual falsification based on their conformity with the Quran, he supported the concept of abrogation, a widespread idea in medieval times across various religious traditions.

Studi Tafsir dalam Akademia Barat: Muchlisin, Annas Rolli
SUHUF Vol 15 No 2 (2022)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v15i2.725

This paper observes how the field of tafsir studies has continued to establish itself as an important discipline within Islamic studies in Western academia. It traces how the previous scholarship, which was more preoccupied with Qur’anic studies, has shifted attention to Qur’an commentaries rather than exclusively to the Qur’anic text. Although not an exhaustive survey of all Western works devoted to tafsir literature as it excludes studies on modern tafsir, this paper confirms the significance of the classical and, more importantly, medieval tafsir tradition as a lens through which Islamic intellectual history can be approached. By surveying bibliographical data produced in the past few decades, this article has found that Sunni and mystical Qur’an commentaries have received greater scholarly investigation, that tafsir historians’ works have transformed traditional views on the history of tafsir, and that although the field of tafsir studies is still intimately connected with Qur’anic studies, some current publications testify that it might become an independent study.

Tafsir in its Context, or How Socio-Political Milieu Informed What to Include and Exclude in Qur’an Commentaries: At-Tabari’s, Ibn Abi Hatim’s, and al-Maturidi’s Interpretations of Surah Al-Ma’idah (5): 51 as a Case Study Muchlisin, Annas Rolli
SUHUF Vol 17 No 2 (2024)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v17i2.1114

This paper analyzes the interpretations of Qur’an surah al-Ma’idah (5): 51 by three 10th-century exegetes: at-Tabariy, Ibn Abi Hatim, and al-Maturidiy. It argues that at-Tabariy’s commentary, though foundational, represents just one model of exegesis in the medieval period. Ibn Abi Hatim and al-Maturidiy incorporate unique interpretative materials, not found in at-Tabariy’s work. Al-Maturidiy offers three types of interpretation, while Ibn Abi Hatim narrates a story about Caliph ‘Umar’s anger at a companion hiring a Christian secretary. The study also contextualizes these interpretations within the socio-political environment of the 10th-century ‘Abbasid era, where non-Muslims gained influence. This article concludes that the Qur’an commentators’ decision to include and exclude certain interpretative materials in their tafsir works reflects, to some degree, the socio-political environments in which they lived and authored their works. Qur’an commentaries, like any other book, were not written in a vacuum.

Title

Found 5 Documents
Search

Abstract

Abstract

Abstract

Abstract

Abstract

Title Search

Found 5 Documents Search

Abstract

Abstract

Abstract

Abstract

Abstract

Title

Found 5 Documents
Search