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RIDDAHDAN KEBEBASAN BERAGAMA DALAM ALQURAN Dede Rodin
AHKAM : Jurnal Ilmu Syariah Vol 14, No 2 (2014)
Publisher : Universitas Islam Negeri Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ajis.v14i2.1284

Apostasy and Religious Freedom in the Alquran. The concept of apostasy should be understood in the context of religious freedom which is a basic principle of every person under Islam. Thus, the apostate merely moves religions without participating in provocative acts against Islam and Muslims, and not having imposed sanctions in this world but in the hereafter as affirmed within the verses in the Alquran. Now, it so happens that sanctions of murder mentioned by the prophet -if hadis is viewed validly- apply to the apostate who participated in provocation and hostility contrary to the administration of Islam and Muslims. This penalty is also just able to be enforced at a new practical level, if the legal provisions have become positive law which has been made into legislation or regulation by a country, so that the law is binding and applies to all the citizens.DOI: 10.15408/ajis.v14i2.1284

PEMBERDAYAAN EKONOMI FAKIR MISKIN DALAM PERSPEKTIF AL-QUR’AN Dede Rodin
Economica: Jurnal Ekonomi Islam Vol 6, No 1 (2015)
Publisher : Fakultas Ekonomi dan Bisnis Islam UIN Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/economica.2015.6.1.787

Kaum fakir dan miskin adalah dua kelompok kaum lemah (dhu’afa) yang banyak disebutkan Al-Qur’an. Ketika Al-Qur’an berbicara tentang kedua kelompok tersebut umumnya dalam konteks bagaimana mengentaskan kemiskinan yang mereka hadapi. Dari telaah atas ayat-ayat Al-Qur’an tentang pemberdayaan fakir miskin diperoleh kesimpulan bahwa upaya pengentasan kemiskinan dan pemberdayaan kaum fakir dan miskin menurut Al-Qur’an terkait dengan pemanfaatan dan distribusi harta. Ayat-ayat Al-Qur’an yang berbicara tentang harta ada yang berupa perintah dan anjuran dan yang kedua berupa larangan. Dari dua ketentuan ini, Al-Quran menempuh beberapa model langkah untuk pemberdayaan fakir miskin, yaitu perintah bekerja, perintah memberi makanan pokok, perintah berinfak, perintah mengeluarkan zakat, pemberian dari sebagian harta warisan, pembagian ganimah dan fa’i, larangan monopoli (ihtikār) dan menimbun harta (iktināz). Beberapa model pemberdayaan di atas dapat dibagi menjadi dua kelompok; langkah-langkah yang bersifat struktural dan yang bersifat kultural. Langkah struktural lebih ditekankan kepada lembaga khusus yang menanganinya agar berjalan dengan baik, sedangkan langkah kultural lebih ditekankan pada individu, baik individu yang diharapkan menjadi salah satu subjek pengentasan kemiskinan dan pemberdayaan kaum fakir dan miskin maupun yang menjadi objeknya. Pada langkah struktural maupun kultural, keterlibatan pemerintah sangat diperlukan, bahkan dipandang sebagai sebuah keniscayaan.

KHUMUS DALAM PERSPEKTIF MAZHAB JA’FARI Dede Rodin
Economica: Jurnal Ekonomi Islam Vol 4, No 2 (2013)
Publisher : Fakultas Ekonomi dan Bisnis Islam UIN Walisongo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/economica.2013.4.2.783

In Islamic tradition, khums (literally one fifth of gain) refers to a religious obligation to contribute one-fifth of a certain type of income to charity. The obligatory giving of alms is observed throughout Islam and is one of the Five Pillars of the faith, but the nature of the tax varies considerably between various Islamic traditions. Khums is paid on all items regarded as ganima. There are differing legal traditions within Islam about what constitutes ganima, and thus how far-reaching khums should be. In certain Shia traditions (Ja’fari) ganima is defined as the year’s profit, including all net income and wealth left over at the end of a year. Within these traditions, Khums involves an annual taxation of one-fifth of all gain, and can be compared to a tithe, or an income tax. Khums includes the zakat, or alms required as one of the five pillaras of Islam.In Sunni tradition, ganima is defined as the spoils of war, and the tradition of paying khums has lapsed. However, Sunnis pay zakat, which involves a one-fortieth taxation of total wealth (and is more akin to a property tax). According to the hadiths of the Ahl al-Bayt Imams, the items that are eligible for khums are seven, and they are: (1) the profit or the surplus of income, (2) the legitimate wealth which is mixed with the illegitimate wealth, (3) mines and minerals, (4) the precious stones obtained from sea by diving, (5) treasures, (6) the land which a dhimmi kafir buys from a Muslim, and (7) the spoils of war.in the Ja’fari school, khums should go to six people: Allah, His Messenger, The near relative of the Messenger (Ahlul-Bayt), Orphan, needy, the person who has fallen away from his home-town (and has no money to comeback to his own place).

Hukuman Mati: Dari Tradisi Arab Menuju Hukum Al-Qur'an Dede Rodin
Islamica: Jurnal Studi Keislaman Vol. 10 No. 1 (2015): September
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

The death penalty is the most Islamic law get resistance in its implementation. This resistance appears among others as a result of the symbolic understanding on the death penalty without understanding what and why this punishment stipulated in the Qur?an. Therefore, this article intends to answer the fundamental questions; how the concept of the death penalty in the Qur?an. This article resulted that the death penalty is one model of inculturation of the Qur?an to the existing tradition, with a change of paradigm regarding moral values and a more humane law, among others: (1) the principle of enforcement, from the original law ?vengeance? (vendetta, lex talionis, tha?r) to ?reply in kind?; (2) The motive for murder, of which initially involves all kinds of murder -including war- be designed killing and hir?bah only; (3) The prosecution, of which the extended family into the nuclear family; (4) accountability, from the collective responsibility to individual responsibility.

Rekonstruksi konsep fakir dan miskin sebagai mustahik zakat Dede Rodin
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 15, No 1 (2015)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v15i1.137-158

Among as}naf are entitled to receive zakat is faqir and miskin, but both groups are often interpretedoverlap.This article aims to reconstruct the concept of faqir and miskin with perspective of the Qur’an.This is because that, in addition to the Qur’an is believed by Muslims as the main source of law, also theconcept of faqir and miskin as well as ‘illat that causes both as mustahik zakat will make the distributionof zakat in accordance with its objectives. The study of the verses of the Qur’an about the faqir andmiskin, results the conclusions: First, faqir is who are deterred from livelihoold as work reason or udhur.The work reason is due to religious activity or work shar’i as da’wah and jihad. While the udhur reasoncaused by kauni destiny like a disability, palsied, and old. Thus, ‘illat for faqr groups derived from God’sglory and the exam so that they get the respect, zakat and other compensation. The glory reason comingfrom the work shar’iyyah, while the test reason comes from udhur kauniyyah. While the miskin are literallymeans sakana; silent and not moving, that miskin terms describe the result of a weak state of a personbecause he chose sakana lifestyle (silent, static, not developing skills in his life). As a result he becamepoor and do not have anything whatsoever to fulfill their needs.

Alquran dan Konservasi Lingkungan: Telaah Ayat-Ayat Ekologis Dede Rodin
AL-TAHRIR Vol 17, No 2 (2017): Islam dan Ekologi
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v17i2.1035

Abstracts: The environmental conservation discourse has become a central issue in the threat of global environmental crisis due to the consideration that it is the biggest problem of this century that effect the inhabitants of today’s world and future generations. Experts have discovered that the environmental crisis has caused a variety of disasters, climate change, global warming, shrinking quality of life and the threat of future earth destruction. Therefore, the people must find the appropriate solutions to overcome this crisis. This article proposed the concept of environmental conservation through the study of ecological verses in the Quran using thematic and semantic approaches. Formulating environmental conservation from the perspective of the Quran becomes essential because Quran is believed by Muslims as a source underlying beliefs, attitudes and behavior as well as ecological research based on the interpretation of religious texts is necessary to provides a theological basis for environmental conservation.الملخص: أصبح خطاب الحفاظ على البيئة وإصلاحها قضية فعلية في خضم تهديد الأزمة البيئية العالمية. ولأن أزمة البيئة قد اعترفت بأنها أكبر مشكلة في هذا القرن تؤثر على سكان عالم اليوم والأجيال المقبلة. وقد رسم الخبراء أن الأزمة البيئية سببت مجموعة متنوعة من الكوارث وتغير المناخ والاحترار العالمي، وتقلص نوعية الحياة والتهديد من تدمير الأرض في المستقبل. ولذلك، فإن الناس فى العالم لا يزال يسعى إلى إيجاد حلول لسرعة تسارع الأزمة. يقدم هذا البحث مفهوم الحفاظ على البيئة من خلال دراسة موضوعية لآيات البيئة في القرآن الكريم. إن صياغة الحفاظ على البيئة من منظور القرآن أمر مهم، لأنه بالإضافة إلى أن القرآن مصدر للمعتقدات الأساسية والمواقف والسلوكيات للمسلمين، فضلا عن البحوث البيئية القائمة على تفسير النصوص الدينية ضرورية لتوفير التأصيل الشرعي لحفظ البيئةAbstrak: Diskursus konservasi lingkungan telah menjadi isu aktual di tengah ancaman krisis lingkungan global. Karena krisis lingkungan dianggap sebagai masalah terbesar abad ini yang berdampak pada penghuni dunia sekarang dan generasi masa depan. Para ahli telah memetakan bahwa krisis lingkungan telah menyebabkan berbagai bencana, perubahan iklim, pemanasan global, menurunkan kualitas hidup dan ancaman kehancuran bumi di masa depan. Karena itu, manusia di seluruh dunia terus mencari solusi bersama untuk mengatasi krisis ini. Artikel ini menawarkan konsep konservasi lingkungan melalui studi tentang ayat-ayat ekologis di dalam Alquran dengan menggunakan pendekatan tematik dan semantik. Dengan menelusuri berbagai term yang digunakan Alquran kemudian dirumuskan prinsip-prinsip Alquran tentang lingkungan. Merumuskan konservasi lingkungan dari sudut pandang Alquran menjadi penting, karena selain Alquran diyakini oleh umat Islam sebagai sumber yang mendasari kepercayaan, sikap dan perilaku. Penelitian ekologi berdasarkan interpretasi teks agama diperlukan untuk memberikan dasar teologis untuk konservasi lingkungan.

THE STATE AND THE HOLY QURAN: POLITICS OF THE QURAN TRANSLATION BY THE MINISTRY OF RELIGIOUS AFFAIRS Dede Rodin; Rosihon Anwar; Dody S Truna; Wahyudin Darmalaksana
ILMU USHULUDDIN Vol. 8, No. 1, July 2021
Publisher : Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.v8i1.18344

Quran Translation by the Ministry of Religious Affairs entitled “Al-Qur’an dan Terjemahannya” which has been improved and refined for the third time shows the involvement of the state in providing Quran translation for Muslims. This article aims to show how politics and state policies in the translation of Quran in Indonesia as the power-knowledge, and how this power-knowledge is related to other power-knowledge. By analyzing all edition of “Al-Qur’an dan Terjemahannya” published by the Ministry of Religious Affairs as well as a set of interviews, this article concluded that Quran translation by the Ministry of Religious Affairs is an authoritative strategy of the state in accommodating Muslims interest to comprehend their holy Quran. At the same time, through this translation, the interest of the state in maintaining its stability of power is accommodated as well. The state power-knowledge in the form of Quran translation by the Ministry of Religious Affairs is not only focused on the state (The Ministry of Religious Affairs), but also related to other translation of Quran as the power-knowledge in the society.

Reinterpretasi Kontroversi Kepemimpinan non-Muslim dalam Alquran Dede Rodin
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 1 (2017): JUNI
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This article aimed to explore several kinds of understanding and interpretation towards the Qur’anic idea on non-Muslim leadership. Some Muslim scholars’ respond would be a case of study to see their logical reason and their interpretation of the Qur’an on the issue of non-Muslim leadership. The study obtained the following conclusions: first, there are some gaps or perhaps a shifting paradigm between the classical idea of non-Muslim with the modern scholars. Those who lived in the modern times, to some extent, are holding an inclusive idea to allow non-Muslim be a leader in Muslim society. This is because they see that the command of the Qur’an to forbid non-Muslim to hold a leadership is limited to whom they are hostile to Islam and Muslims. Hence the act of banning should not be apllied in general. On the other hand, the historical context of the verse (sabab al-nuzûl) also suggests that the nuance of confrontation between Muslims and non-Muslims is part of the consisting code of conduct at that time, so that the verses above should be put into consideration if the conditions are in peace.

THE STATE AND THE HOLY QURAN: POLITICS OF THE QURAN TRANSLATION BY THE MINISTRY OF RELIGIOUS AFFAIRS Dede Rodin; Rosihon Anwar; Dody S Truna; Wahyudin Darmalaksana
ILMU USHULUDDIN Vol. 8, No. 1, July 2021
Publisher : Peminat Ilmu Ushuluddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.v8i1.18344

Quran Translation by the Ministry of Religious Affairs entitled “Al-Qur’an dan Terjemahannya” which has been improved and refined for the third time shows the involvement of the state in providing Quran translation for Muslims. This article aims to show how politics and state policies in the translation of Quran in Indonesia as the power-knowledge, and how this power-knowledge is related to other power-knowledge. By analyzing all edition of “Al-Qur’an dan Terjemahannya” published by the Ministry of Religious Affairs as well as a set of interviews, this article concluded that Quran translation by the Ministry of Religious Affairs is an authoritative strategy of the state in accommodating Muslims interest to comprehend their holy Quran. At the same time, through this translation, the interest of the state in maintaining its stability of power is accommodated as well. The state power-knowledge in the form of Quran translation by the Ministry of Religious Affairs is not only focused on the state (The Ministry of Religious Affairs), but also related to other translation of Quran as the power-knowledge in the society.

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