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DAKWAH GUSDURIAN ATAS HETERODOKSI ISLAM: Formulasi Inklusif Menghadapi Islam "Sempalan" Aldi Hidayat; Luthfi Raziq; Abd. Mun’em
Jurnal Studi Qur'an dan Tafsir Vol. 1 No. 1 (2022): Juni
Publisher : Program Studi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Annuqayah (UA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59005/jsqt.v1i1.224

Abstract Aswaja is the dominant Islamic sect in the world level, especially in Indonesia. This dominant position necessitates Aswaja's moderate, tolerant and inclusive attitude towards minorities, such as "splinter" Islamic ideas and movements. Unfortunetly, Aswaja's attitude towards these minor entities tends to be exclucive, even persecutive, as proven by the coercive elimination of the Shiite and Ahmadiyah sects. Through the MUI, this coercive elimination is becoming stronger, as evidenced by a series of physical attacks against these two groups and other groups deemed heretical. This attack is contraproductive to moderation as Aswaja's own doctrine as well as the character of national and state life. On that basis, I will elaborate on Gus Dur's thoughts about hereticy and how to respond it by ellaborating on the verses of the Qur'an along with the preaching verses in Q.S. al-Naḥl [16]: 125 uses Syaḥrūr ḥudūd theory. For this reason, this article will answer two problem formulations. First, what is the Qur'an conception about hereticy? Second, how does Gusdurian's preaching formula address other "deviant" groups? Regarding the first question, the article – by basing itself on the intepretation of Sunni scholars – finds that the deviant version of the Qur'an is aimed at non-Sunni groups. However, the Qur'an proposes three models of da'wah, none of which justifies violence either at the level of discourse, let alone physically. On the other hand, we must place deviant groups as dialogue partners, non an object of exclution and persecution. Keywords: Aswaja, Gus Dur, Da'wah, Hereticy, Tolerance

KONSEP KEWARGANEGARAAN DALAM TAFSIR AL-AZHAR Abd. Mun’em; Faishal Khair
Jurnal Studi Qur'an dan Tafsir Vol. 1 No. 2 (2022): Desember
Publisher : Program Studi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Annuqayah (UA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59005/jsqt.v1i2.231

Abstract Functionally, citizenship was initiated in the West by Aristotle during the Ancient Greek period, in the sense that citizenship was held only by the state apparatus. Citizenship evolved from functional to national after the emergence of the nation-state. Citizenship also emerged in the Islamic world when al-Farabi categorized citizens into small, medium, and large communities. Al-Maududi also popularised the concept of muslim and dhimmi citizens within the Islamic state. Some of these ideas have influenced the concept of citizenship worldwide, including Indonesia. It is noteworthy that despite having a majority muslim population, Indonesia's laws are positive laws based on the agreement of the founding fathers, rather than religious law as in some Islamic countries. This research will trace the influence of the above ideas on Hamka by answering two main questions: why was Hamka so concerned about citizenship in Indonesia, and how does he explain the concept of citizenship in his tafsir? Fazlur Rahman's double movement hermeneutics is used to interpret the classical meaning in the context of Hamka's social reality, which intersects with Christianisation, secularisation, modernisation, and classical Minangkabau tradition. The analysis concludes that Hamka's concept of citizenship is closely linked to the political upheavals experienced during the Old Order and New Order periods. This can be traced through his discussions about state issues, including the system of government, the status of citizens, as well as their rights and obligations. Keywords: Hamka, Citizenship, Tafsir Al-Azhar

RESEPSI AL-QUR’AN DALAM TRADISI SLAMETAN TORON PARAO MASYARAKAT PESISIR MADURA: Kajian Living Qur’an di Kepulauan Masalembu Abd. Muhaimin; Faishal Khair; Abd. Mun’em
Jurnal Studi Qur'an dan Tafsir Vol. 2 No. 1 (2023): Juni
Publisher : Program Studi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Annuqayah (UA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59005/jsqt.v2i1.237

Abstract This research will discuss the Koran that lives in coastal communities in Madura, specifically in the Masalembu archipelago, Sumenep. The living Quran study framework is used to explore the reception of the Koran at the functional level of fishing communities. This research uses a descriptive-analytic method with a discursive tradition approach. Questions to be answered: First, how is the reception of the Al-Qur'an by the Masalembu people in the Toron Parao slametan tradition? and second, how the discursive traditions are formed within it? The basis of the research is a field study whose data sources are obtained from interviews and observations, plus several literature reviews. From this goal, it will result; first, in the slametan toron parao tradition in Masalembu, the letters of the Koran used are closely related to the hope of safety, wealth, and avoidance of evil; secondly, a ritual leader (kiai) has a central role in the tradition and the community entrusts his role from generation to generation. Apart from that, people's belief in the magical side of the Koran forms a religious pattern for coastal people and Madurese in general. Keywords: Living Qur'an, Slametan Toron Prao, Madura Coast

MENGGAGAS NASKH TAWFĪQĪ: Kritik dan Rekonsiliasi atas Teori-Teori Naskh Aldi Hidayat; Abd. Mun’em
Jurnal Studi Qur'an dan Tafsir Vol. 2 No. 2 (2023): Desember
Publisher : Program Studi Ilmu Al-Qur’an dan Tafsir, Fakultas Ushuluddin, Universitas Annuqayah (UA)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59005/jsqt.v2i2.242

Abstract Naskh is the most productive topic that creates differences, both between classical scholars and contemporary scholars, as well as between classical scholars themselves. In general, the themes of the naskh produce four theories: naskh as the erasure of verses from the Qur'an, wether legal or redaction or both at once, naskh as the erasure of the previous prophet's Shari'ah; naskh as the erasure of miracles and naskh as the postponement of the application of verses of the Qur'an. So far, these four theories have not been reconciled, even though in fact there is no contradiction between all of these theories. Therefore, by adopting Aksin Wijaya's appreciative-critical and critical-appreciative thinking framework, the author will position each naskh theory as a friend in speaking as well as an opponent in exchanging ideas or vice versa. Firstly, where is the gap between each theory, so that it allows the author to criticize and at the same time stop its constancy not only as a theory, but also to stop its constant contradiction with other theories? Second, how to formulate each theory into a new theoretical building which the author calls naskh tawfīqī (reconciliatory naskh)? These two formulations of the problem result in the conclusion that: first, there is no contradiction between mask theories, so it is not appropriate to side with one while ignoring the other. Second, naskh tawfīqī as a novelty of this article is a new reading of verses that are considered contradictory by emphasizing the context of the verses, both internal and external and then looking for contextual equivalents in the contemporary world of thought. Keywords: naskh, tawfīqī, critic, reconciliation

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