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All Journal Progresiva : Jurnal Pemikiran dan Pendidikan Islam AT-TURAS: Jurnal Studi Keislaman
Muhammad Wahyudi
UIN Sunan Kalijaga Yogyakarta
Religion Arts Humanities Economics, Econometrics & Finance Education Law, Crime, Criminology & Criminal Justice Social Sciences

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Kepemimpinan Non-Muslim: Penafsiran Surat Al-Maidah Ayat 51 dalam Tafsir Al-Azhar dan Tafsir Al-Mishbah Muhammad Wahyudi
Progresiva : Jurnal Pemikiran dan Pendidikan Islam Vol. 7 No. 2 (2018): Juli-Desember
Publisher : Universitas Muhammadiyah Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22219/progresiva.v7i2.13980

Abstract

This article wants to explain the interpretation of Surah Al-Maidah Verse 51 in two interpretive books, namely Tafsir Al-Azhar written by Haji Abdul Karim Malik Amrullah (Hamka) and Tafsir Al-Mishbah by M. Quraish Syihab. This text wants to compare the perspectives in the interpretation of the two of Surat Al-Maidah Verse 51 regarding non-Muslim leadership. Both models of interpretation deserve to be studied and relevant because both write their tafisr books based on the tahlili (analytical) method, which is to interpret the verses of the Koran by describing various aspects contained in the verses being interpreted and explaining the meanings. the meaning it entails. In addition, these two tafsir books have the same style of interpretation as adabi ijtima'i, a style that describes and describes the interpretation based on social facts. This article concludes that Hamka interprets Surah Al-Maidah verse 51 as an absolute prohibition against making non-Muslims as leaders among Muslims. He argued that non-Muslims would always try to do bad things to Muslims. Meanwhile, M. Quraish Shihab interprets this verse not as an absolute prohibition. Non-Muslims who live in peace with Muslim communities have the same rights and obligations as Muslims, as well as the right to become leaders.
Gerakan Fajar Nusantara (GAFATAR) dan Agama Semitik: Antara Toleransi Agama dan Sinkretisme Agama Muhammad Wahyudi
JURNAL AT-TURAS Vol 7, No 2 (2020): Tafsir dan Moderasi Agama
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/at-turas.v7i2.1498

Abstract

After the fall of Orde Baru, various religious sects emerged as if they were endless. Not only radical groups but also conservative groups and even splinter groups. These schools are present by offering solutions to various problems faced by society, from the economy to spiritual needs. Al-Qiyadah Al-Islamiyah, which was founded by Ahmad Mushaddeq, for example, is present in a society that is thirsty for spiritual needs. Gerakan Fajar Nusantara (Gafatar), which is a metamorphosis of the Millah Abraham (Komar) Community, is here to offer solutions to the problems of conflict between religious adherents that seem never to be finished in Indonesia. This New Religious Movement offers a new concept regarding the relations between Semitic religions. This movement considers that the differences between Semitic religions (Judaism, Christianity, and Islam) are only biological, not theological. This view is the concept of hyper-tolerance, which is the tolerance that crosses the boundaries that differentiate the respective Semitic religions. This view is one of the reasons for the Indonesian Ulema Council (MUI) to issue a heretical fatwa against Gafatar. The concept of tolerance that is relevant to building harmony between religious communities in Indonesia is the Agree in Disagreement offered by A. Mukti Ali, which is to believe that religion is the best religion without needing to blame other religions. This concept is in line with the values contained in Surah Al-Kafirun, namely allowing other parties to carry out their rituals of worship without the need to be confused with different religious teachings.Keywords: New Religious Movement, Gerakan Fajar Nusantara, Agree in Disagreement.
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