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Al-Tahrir: Jurnal Pemikiran Islam
Published by Institusi Agama Islam Negeri Ponorogo
ISSN : 14127512     EISSN : 25022210     DOI : -
Core Subject : Religion, Education,
Religion Other
Al-Tahrir: Jurnal Pemikiran Islam is published by IAIN Ponorogo twice a year in May and November on the development of Islamic thought and have accredited Sinta 2 based on decree of Direktur Jenderal Penguatan Riset Dan Pengembangan Kementerian Riset, Teknologi, Dan Pendidikan Tinggi Republik Indonesia Number: 34/E/Kpt/2018, Date 10 December 2018. Al-Tahrir: Jurnal Pemikiran Islam invites enthusiasts studies Islamic thought to contribute articles in accordance with scientific standards. Editors reserve the right to revise without changing the content and purpose of writing.
Arjuna Subject : -
Articles 346 Documents
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Radikalisme Islam: Pergulatan Ideologi ke Aksi Sefriyono Sefriyono; Mukhibat Mukhibat
AL-TAHRIR Vol 17, No 1 (2017): Islam Ortodoksi-Heterodoksi
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v17i1.815

Abstract

Abstract: The violent actors in Islam known as terrorists ideologically always associated with kalam school which is called Khawarij. They are the fist ortodhox takfiri in Islam and their motto is who did not punish with His law, they were among those unbeliver. This paper with the critical history discusses the religious movement that often called activism with prevalently conflict, the radical movement in islam. Religous social movement can be interpreted with collective awarness who rise up their community for some value, a norm, and social practices in society during a certain period considered to be unfair and oppressive. The movement of the islamic activism in frame of social movement can be understood as fight with mobilization to support interest and the purpose of muslims. Based on the analysis of structure of islamic activism, the study on islamic activism is generally located on three large of domain, i.e. violence and contention, networks and alliance, and culture and framing.الملخص: إن القائمين بعملية العنف في الإسلام المسمّين بالإرهابيّين كانوا يرجعون عقائديّا إلى المذهب في علم الكلام )الخوارج(، الفرقة الأولى .» من لم يحكم بما أنزل الله فهو من الكافرين « للمذهب التكفيري بشعار حاولت هذه المقالة – بالمدخل النقدي التاريخي – دراسة الحركات الدينية أي حركات العنف في الإسلام. إن الحركات الدينية الإجتماعية يمكن أن يُفهم بوجود الوعي الجماعي الناشئ في نفوس المجتمع تجاه القيم و المعايير والعمليّات الإجتماعية الضالّة غير العادلة في مجتمع من المجتمعات في فترات معيّنة. وإن الحركات الإسلامية في ضوء الحركات الاجتماعية يمكن أن يكون له معنى تحريك روح العداوة لدعم فوائد وأهداف الأمة الإسلامية. واعتمادا على التحليل المؤسس على تنظيم الحركة الإسلامية، ة الحركات الإسلامية تقع في ثلات نقاط كبيرة: 1( العنف ???????? إن دراس والعداوة، 2( الشبكات والصلات، 3( الثقافة و الصياغة.Abstrak: Para pelaku kekerasan dalam Islam yang dikenal dengan teroris, secara ideolgis selalu dirujuk kepada aliran Kalam dalam Islam yang disebut dengan Khawarij sebagai kelompok takfiri ortodoks pertama dalam Islam dengan motto-nya siapa yang tidak berhukum dengan hukum Allah, mereka itu di golongkan kepada orang-orang kafir. Makalah ini dengan pendekatan kritis-historis mengkaji gerakan keagamaan yang sering disebut aktivisme Islam dalam kelaziman konfliktual yakni gerakan radikal dalam Islam. Gerakan sosial keagamaan dapat dimaknai dengan adanya kesadaran kolektif yang bangkit dalam diri masyarakat terhadap beberapa nilai, norma, dan praktek-praktek sosial di sebuah masyarakat pada periode tertentu yang dianggab tidak adil, menindas. Gerakan sosial/Aktivisme Islam dalam bingkai gerakan sosial bisa dimaknai dengan mobilisasi perseteruan untuk mendukung kepentingan dan tujuan kaum Muslimin. Berdasarkan analisis dengan struktur aktivisme Islam (Structur of Islamic Activisme), kajian terhadap aktivisme Islam umumnya berada pada tiga domain besar yakni, kekerasan dan perseteruan (violence and contention), jariangan dan aliansi (networks and alliances), dan kebudayaan dan pembingkaian (Culture and Framing).
Integrasi Kognitif dan Perilaku dalam Pola Penanaman Disiplin Santri di Pesantren Al- Basyariah Bandung Hajir Tajiri
AL-TAHRIR Vol 11, No 2 (2011): Pendidikan Islam
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v11i2.42

Abstract

The training pattern at a pesantren community has until now been viewed as the best one. The pattern can simultaneously integrate both the cognitive and the behavior of the community. They are not only oriented cognitively by their leaders and teachers but also provided with the environment and living model. This is the case of Pesantren Al-Basyariah Bandung. The school of the Pesantren emphasizes a strict discipline of the day-to-day activities over all members of the community. So, every new members of the community will be informed of a book of discipline rules which also contains the rules of punishments for any offender. The Pesantren applies a tight control over the students, involving all units of the school institution, including student organization (OSPA), and other supporting community outside the school. The cognitive-behavior pattern of training has been proved effective at Pesantren Al­Basyariah as a model of training.
Pembaruan Regulasi Terorisme dalam Menangkal Radikalisme dan Fundamentalisme Syamsul Fatoni
AL-TAHRIR Vol 18, No 1 (2018): Islam: Liberalism & Fundamentalism
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v18i1.1165

Abstract

Abstract: Terrorism is categorized as extraordinary crime and causes death and loss of property, disturbing the stability of the economy and state security. The attributes given by Western Europe and the USA to radical Islamic movements such as militants, group of right Islam, fundamentalism to terrorism, are interesting to study. The Government issued a regulation to counter terrorism including Law Number 15 of 2003 about combating crimal acts of terorism, Law Number 9 of 2013 about Preventing and Combating Funding Crimal Acts of Terorism, Presidential Regulation Number 46 of 2010 about Establishment of a National Counterterrorism Agency amended by Presidential Regulation No. 12 of 2012. However, by paying attention to the acts of terrorism so far, criminal law reform must be carried out in counteracting terrorism in the country, including finding the root of the problem of the emergence of acts of terrorism by using theories, concepts, legal principles and interpretations in order realize fair legal protection for citizens.الملخص :كان الجدال الفكري بين الوطنية والإسلام دائما ينتهي إلى القضيتين الرئيسيتين هما العلاقة بين المسلم وغير المسلم والقانون السماوي والقانون الوضعي. والأساس الذي لابد من تأسيسه هو الوعي بأن الإسلام هو دين الإنسانية. والإيديولوجى الديني كثيرا ما يستعمل تحريضا لتصحيح الجهاد عن طريق الحركة العنفية .   والموقف السياسي الديني بدون ربطه بالسياق الاجتماعي الثقافي فإنه يؤثّر في نموذج التديّن غير المتسامح ولا يحترم الحقوق الإنسانية. ينمو هذا النموذج من التدين بنشوء الآراء السياسية عن إقامة الدولة الإسلامية  نتيجة آثار الحركات عبر الوطنية التي ليس لها الوعي بالحكم المحلّيّة وردّها عن فكرة الدولة القومية. استخدم هذا البحث نظرية السيكولوجي السياسي ونظرية الهوية الاجتماعية لتحليل إمكانية وقوع التطرف في المجتمع .Abstrak: Terorisme dikualifikasikan sebagai kejahatan sangat luar biasa (extraordinary crime) dan menyebabkan korban jiwa serta harta benda, mengganggu stabilitas perkenomian dan keamanan negara. Atribut yang diberikan oleh Eropa Barat dan USA terhadap  gerakan Islam radikal seperti kaum militan, Islam kanan, fundamentalisme sampai terorisme, menjadi menarik untuk dikaji. Pemerintah mengeluarkan regulasi untuk menangkal terorisme  di antaranya Undang-undang  Nomor 15 Tahun 2003 tentang Pemberantasan Tindak Pidana Terorisme, Undang-Undang Nomor 9 Tahun 2013 tentang Pencegahan dan Pemberantasan Tindak Pidana Pendanaan Terorisme, Peraturan Presiden  Nomor  46 Tahun 2010 tentang Pembentukan Badan Nasional Penanggulangan Terorisme yang diubah dengan Peraturan Presiden  Nomor  12 Tahun 2012. Namun demikian dengan memperhatikan sepak terjang terorisme selama ini maka harus dilakukan pembaruan Hukum Pidana dalam menangkal Terorisme di tanah air, termasuk mencari akar masalah munculnya tindakan terorisme dengan menggunakan teori, konsep, asas dan interpretasi hukum dalam rangka mewujudkan perlindungan hukum yang adil bagi warga negara.
Islam and Local Wisdom in the Minangkabau Proverb Endrika Widdia Putri
AL-TAHRIR Vol 19, No 1 (2019): Islam & Local Wisdom
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v19i1.1567

Abstract

Abstract: Islam is the rahmat li al-‘a>lami>n religion that spreads goodness to all human beings. Islam is a religion that covers all aspects of human life. Whatever human problems in the world can be found a solution in Islam. The community only needs to be connected with Islam to be able to know all the solutions that will be given. A community also has local wisdom that can be a motto or a hardener in its life. One of the local wisdoms possessed by the Minangkabau community is the saying. Minangkabau people must be able to capture the meaning and make the life philosophy of these proverbs, so that they can be used as fighting spirit in life. These Minangkabau proverbs have existed since time immemorial who did not know who the creator was. This raises concerns about its unclear origin. However, after analyzing the Minangkabau proverbs, although it is not known who the author is, but it was found that the message conveyed in these proverbs did not contradict the Qur'an and Hadith. Minangkabau and Islamic proverbs also mutually reinforce and even the proverbs come from Islam.الملخص: الإسلام هو دين رحمة للعالمين التي تنتشر العطف إلى كل ركن من أركان إنسان، والإسلام هو الدين الذي يشمل جميع جوانب حياة الإنسان، بغض النظر عن مشاكل الإنسان في العالم يمكن حلها في الإسلام، الناس بحاجة للتواصل مع الإسلام لتكون قادرة على معرفة كل الحلول سوف تقدم، والمجتمع أيضا المعرفة المحلية التي يمكن أن يكون شعار أو القوة الدافعة في حياته، واحدة من المعرفة المحلية تمتلك المجتمع مينانغكابو هو يجب على، المجتمع المينانجكاباو-مكسيم المثل تكون قادرة على استيعاب معنى وفلسفة الحياة القول المأثور، المثل، بحيث يمكن أن يكون الروح صراع في الحياة، وقد وجدت-حكمة المثل مينانغكابو منذ زمن سحيق الذين لا يعرفون من هو الخالق، وهذا يثير مخاوف حول أصله ليس واضحا، ومع ذلك، وبعد إجراء تحليل للالمينانجكاباو-حكمة المثل، على الرغم من أنه لا يعرف من هو المؤلف، ولكن تم العثور على بكالوريوس رسالة هوا سلمت في المثل المأثور ذلك، يتعارض تماما مع القرآن والحديث، قائلا المثل مينانغكابو الإسلام أيضا يعزز بعضه بعضا والقول المأثور حتى، مثل أن مصدر يأتي من الإسلام Abstrak: Islam adalah agama rahmat li al-‘a>lami>n yang menyebarkan kebaikan kepada seluruh pelosok manusia. Islam adalah agama yang meliputi segala aspek kehidupan manusia. Apapun permasalahan manusia di dunia ini bisa ditemukan solusinya di dalam Islam. Masyarakat hanya perlu terhubung dengan Islam untuk bisa mengetahui segala solusi yang akan diberikannya. Suatu masyarakat juga mempunyai kearifan lokal yang bisa menjadi motto atau pengerak dalam hidupnya. Salah satu kearifan lokal yang dimiliki masyarakat Minangkabau adalah pepatah-petitih. Masyarakat Minangkabau harus bisa menangkap makna dan menjadikan filosofi hidup pepatah-petitih tersebut, sehingga bisa dijadikan semangat juang dalam kehidupan. Pepatah-pepitih Minangkabau ini telah ada sejak dahulu kala yang tidak tahu siapa penciptanya. Ini menimbulkan kekhawatiran akan asalnya yang tidak jelas. Namun, setelah melakukan analisis terhadap pepatah-petitih Minangkabau, meskipun tidak diketahui siapa yang pengarangnya, tetapi didapati bahwa pesan yang disampaikan dalam pepatah-petitih tersebut, sama sekali tidak bertentangan dengan al-Qur’an dan Hadis. Pepatah-petitih Minangkabau dan Islam juga saling menguatkan dan malahan pepatah-petitih tersebut sumbernya berasal dari Islam. 
PEMIKIRAN FEMINIS MUSLIM DI INDONESIA TENTANG FIQH PEREMPUAN M. Noor Harisuddin
AL-TAHRIR Vol 15, No 2 (2015): Transformasi Perempuan dalam Masyarakat Islam
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v15i2.265

Abstract

Abstract: In the last three decades, there has been a transformation of society from a patriarchal society towards gender equality in Indonesia. Dissent on sex and gender  has been increasing in the hands of Indonesian Muslim feminist thinkers. Sex and gender distinction  between man and women as a nature of God on the one hand and gender as a cultural construct on the other hand gave rise to at least three mainstreams of thought of  feminist Muslims in Indonesia; sex and gender are coextensive, women are human females, men are human males.  Through gender-based realm of women fiqh (jurisprudence), this study tried to explore the Indonesian Muslim mainstream feminist thought related to gender equity. Through a number of data scattered in a number of works that appeared in three Muslim feminists of Indonesia, namely, Ratna Megawangi, Husayn Muhammad, and Muchith Muzadi, it could be illustrated that, firstly, sex and gender were two things in common or in other word the distinction between sex and gender turns out to be no distinction at all. It meant that the distinction of men to women was natural which was in Islam called ‘sunnat Allah’ and the ‘equality’ should be interpreted as ‘sunnat Allah’ too; secondly, both sex and gender are two different things, the former was the nature of God, while the latter was the result of cultural constructs so that each should be seated in its own respective positions through new perspectives far beyond the perspective of classical  scholars; thirdly, although there was distinction between sex and gender,  they should be positioned in their respective places without denying the perspective of classical scholars الملخص :في العقود الثلاثة الماضية، كان هناك تحول المجتمع على نطاق واسع في إندونيسيا.  أي الناس الذي يرأسهم سابقا المجتمع الأبوي بين الجنسين. ومن المثير للاهتمام ، شارك الإسلام - وهو دين الأغلبية في إندونيسيا - في عملية هذا التحول . وهناك عدد كثير من المفكرين النسوي الإسلامي في إندونيسيا مع مجموعة من الأفكار المختلفة ، ولكن لا يزال مع الالتزام نفسه ، وهي لرفع كرامة المرأة في إندونيسيا . و شاركت نظرية فقه النساء  من جزء " الدراسات الإسلامية " في فكرة أن هناك  المساواة بين الجنسين في إندونيسيا . Abstrak: Dalam tiga dasawarsa terakhir, terjadi transformasi masyarakat di Indonesia dari patriarki menuju masyarakat yang berkesetaraan gender. Pergumulan antara sex dan gender ini makin meningkat di tangan pemikir feminis muslim Indonesia. Diferensiasi antara sex laki-laki dan perempuan sebagai sebuah kodrat Tuhan di satu sisi dengan gender sebagai sebuah konstruk budaya di sisi yang lain memunculkan paling tidak tiga mainstream pemikiran feminis muslim di Indonesia. Melalui ranah gender yang berbasis fiqh perempuan, kajian ini mencoba untuk mengeksplorasi mainstream pemikiran feminis muslim Indonesia terkait kesetaraan gender. Melalui sejumlah data yang berserakan dalam sejumlah karya yang dimunculkan tiga feminis muslim Indonesia yakni Ratna Megawangi, Husain Muhammad, dan Muchith Muzadi dapat diilustrasikan bahwa, pertama sex dan gender adalah satu hal yang identik dan ini berarti bahwa diferensiasi laki-laki dengan perempuan merupakan hal yang natural, sunnat Alla>h dan kesetaraan harus dimaknai sebagai sunnat Alla>h; kedua sex dan gender merupakan hal yang berbeda, yang pertama merupakan kodrat Tuhan, sedangkan yang kedua adalah hasil konstruk budaya, karenanya harus didudukkan pada posisi masing-masing melalui cara pandang baru, melalmpaui cara pandang ulama klasik; ketiga walaupun terdapat deferensiasi antara sex dan gender, namun keduanya harus diposisikan pada tempatnya masing-masing tanpa harus menafikan perspektif ulama klasik.   Keywords: perempuan, feminis, konservatif, liberal, moderat, fiqh perempuan.
CONFLICT RESOLUTION IN THE MECCA–MEDINA WAR: Sirah Nabawiyah Study M. Affan; Ajid Thohir
AL-TAHRIR Vol 18, No 2 (2018): Islam & Resolusi Konflik
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v18i2.1352

Abstract

Abstract: This article describe the conflict resolution carried out by the Prophet Muhammad (PBUH) in the Mecca-Medina War. The Mecca-Medina War itself was a war that took place between Mecca Quraysh against the Muslims in the early period of Islamic history. This war took the largest portion of the conflict that occurred throughout Muhammad's prophetic history. The research method used in this study was historical research. The results of this study are expected to contribute ideas in conflict resolution by relying on the history of the Prophet (PBUH). The results of the study indicate that dialogue, migration, peace agreements, ceasefire and amnesty are conflict resolutions carried out by the Prophet (PBUH) in the Mecca-Medina War. The Prophet (PBUH) ended the war against the Quraysh of Mecca by diminishing casualties and narrowing the space for war. In the modern context which radicalism in the name of religion has caused many conflicts, this sirah nabawiyah-based conflict resolution method is quite relevant to be applied in resolving theological-based conflicts in the Muslim World globally.الملخص: سوف تصف المقالة التالية حل النزاع الذي قام به النبي محمد (ص) في حرب مكة المكرمة. كانت حرب مكة-المدينة بحد ذاتها حرباً بين مكة قريش ضد المسلمين في الفترة المبكرة من التاريخ الإسلامي. أخذت هذه الحرب الجزء الأكبر من الصراع الذي حدث طوال تاريخ النبي محمد. طريقة البحث المستخدمة في هذه الدراسة هي طريقة البحث التاريخي مع نهج علم الحرب. من المتوقع أن تسهم نتائج هذه الدراسة بأفكار في حل النزاع بالاعتماد على تاريخ الرسول (صلى الله عليه وسلم). تشير نتائج الدراسة إلى أن الحوار والهجرة واتفاقيات السلام ووقف إطلاق النار والعفو هي قرارات صراع يقوم بها النبي (ص) في حرب مكة المكرمة. مع حل النزاع هذا ، أنهى الرسول صلى الله عليه وسلم الحرب ضد قريش مكة من خلال التقليل من الخسائر وتضييق مساحة الحرب. في السياق الحديث حيث تسبب التطرف باسم الدين في الكثير من الصراعات ، فإن طريقة حل النزاع القائمة على نبراية السرايا ذات صلة بالغة لتطبيقها في حل الصراعات القائمة على أسس لاهوتية في العالم الإسلامي وعلى الصعيد الدولي                   Abstrak: Artikel berikut ini akan menguraikan mengenai  resolusi konflik yang dijalankan Nabi Muhammad Saw. dalam Perang Mekah-Madinah. Perang Mekah-Madinah sendiri adalah perang yang berlangsung antara Quraisy Mekah melawan Kaum Muslimin pada periode awal sejarah Islam. Perang ini mengambil porsi terbesar dalam konflik yang terjadi sepanjang sejarah  kenabian Muhammad Saw. Metode penelitian yang digunakan dalam kajian ini adalah metode penelitian sejarah dengan pendekatan ilmu perang. Hasil dari kajian ini diharapkan dapat memberi sumbangan pemikiran dalam resolusi konflik dengan bersandar pada sejarah Nabi Saw. sendiri. Hasil kajian menunjukkan bahwa dialog, hijrah, perjanjian-perjanjian damai, gencatan senjata dan amnesti adalah resolusi konflik yang dijalankan Nabi Saw. dalam Perang Mekah-Madinah. Dengan resolusi konflik tersebut, Nabi Saw. mengakhiri perang melawan Quraisy Mekah dengan meminimalisir korban dan mempersempit ruang cakup perang. Dalam konteks modern dimana radikalisme atas nama agama telah menyebabkan terjadinya banyak konflik, metode resolusi konflik berbasis sirah nabawiyah ini cukup relevan untuk diaplikasikan dalam menyelesaikan konflik berbasis teologi didalam Dunia Muslim maupun dunia internasional.
PERBEDAAN CORAK PEMAHAMAN AGAMA ANTARA FUNDAMENTALISME DAN LIBERALISME SERTA DAMPAKNYA BAGI TIMBULNYA KONFLIK KEAGAMAAN Badarus Syamsi
AL-TAHRIR Vol 14, No 1 (2014): Islam Liberalisme dan Fundamentalisme
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v14i1.120

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Abstract: Religion shapes its followers’ mind and attitudes. Belief in truth of religion often stimulates religious followers to defend such a truth claim and advocate it beyond their religious fellows. This attitude yields personalization and standardization of religious truth to justify others. This article examines fundamental different ways in understanding religion and the impacts of this to religious conflict and the rise of religious fundamentalism and liberalism. Religious values, missions and the idea of salvation often contradict with local-cultural norms and stir up interreligious horizontal conflicts. This is because followers of religion hold a strict view that only their religion is valid while others are wrong. As a result, conflict occurs inevitably. The conflict ranges from ideologies, ideas to physical violence. It should be noted that all religious schools and thoughts, be they fundamentalism or liberalism, express only a small part and relative truth of religion. Therefore, they should co-operate one another to seek the ultimate truth. Without liberalism, fundamentalism cannot find the truth and without fundamentalism, liberalism may not be unable to find the ultimate truth, God.
ORGANIZATIONAL COMMITMENT IN THE WAQF ORGANIZATION OF MUHAMMADIYAH: A Perspective From Social Exchange Theory Moh Rifqi Khairul Umam
AL-TAHRIR Vol 20, No 1 (2020): Islam and Social Change
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/altahrir.v20i1.2006

Abstract

Abstract: Organizational commitment is a critical element in achieving organizational goals. The theory of social exchange can explain the causes of organizational commitment by proposing leader-member exchange (LMX) and perceived organizational support (POS) as antecedents. However, most of the research has only been applied to proft organizations and has not touched many non-proft organizations. Muhammadiyah, as one of the representatives of the largest waqf manager in Indonesia, was chosen as the object of this study, where the waqf offcials in the Muhammadiyah environment of the Yogyakarta Special Region (DIY) were used as respondents. The results of this study indicate that LMX does not have a signifcant influence in forming organizational commitment directly, but has an indirect effect on organizational commitment through POS while showing the inability of POS to be a moderator variable in the relationship between LMX and organizational commitment. The new fnding of this research is that LMX requires POS mediation in influencing organizational commitment, especially in the context of the nonproft organization.
Tafsi>r al-Qummi> dan Politik: Telaah atas Kecenderungan Tasyayyu’ dalam Penafsiran Surat al-Baqarah Ahmad Zainal Abidin
AL-TAHRIR Vol 16, No 2 (2016): ISLAM DAN POLITIK
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v16i2.483

Abstract

Abstract: Nearly All muslims  agree on the unity of the Qur’an. Nevertheless, this unity could not guarantee uniformity of  interpretation. The differences on  background of readers and interpreters may result in different interpretation. Tafsi>r al-Qummi>, as one of Shia Imamate’s books of exegesis which appears in certain mileu might reflect a tendency to take political attitude such as tashayyu’ or to glorify Ali and his descendants. Such a tendency can be viewed through comparing the method of takwil used by al-Qummi>  and Tafsir Kementerian Agama in understanding particular verses affirming the prominence of Ali and his descendants. Takwil is conducted through putting verses with general meaning into another meaning that affirms the excellency of Ali and his descendants or putting their opponents as victims. This type of takwil could be traced back on the mileu in which al-Qummi> lived and interacted with the opponent schools at that time. This research shows that interpretation is mere expression of competition among readers in order to obtain superiority among others.    الملخص: المسلمون علي وشك الإتفاق بوحدة القران. ولكن لا يضمن هذا علي وحدة تفسيره. إختلاف التفسير باختلاف موقف خلفية المفسرين له. علي سبيل المثال، التفسير القمي يعتبر من التفاسير القراني الصادر عن البيئة والظروف الذي يعكس الميل إلي التشيع أي التمجيد بموقف علي رضي الله عنه وذريته. يمكن رؤية هذا الإتجاه التشيع من خلال الأساليب المستخدمة في تأويل بعض الأيات القرانية حيث أكد علي عظمة علي رضي الله عنه وذريته. بالدراسة المقارنة بين التفسير القمي  وتفسير وزارة الشؤن الدينية (kementerian agama)، ظهرأنه يتم التأويل في التفسير القمي  بوضع الأيات ذات المعني العامة إلي معني المشير إلي عظمة علي رضي الله عنه وذريته. أوالعكس، يؤلها إلي المعني الخاص بوضع المعارضين لعلِي رضي الله عنه وذريته كضحية. يمكن أن يعزو هذا النوع من نمط التفسير إلي البيئة التي يعيش فيه القمي ويتفاعل بالمذاهب الماعكس في ذلك العصر. ويوضح هذا البحث أيضا، أن التفسيرات هي مجرد تعبيرات حول واقع المنافسة بين القارء للحصول على ميزة تجاه المجموعات الأخرى.Abstrak: Umat Islam hampir sepakat akan kesatuan al-Qur’an. Namun demikian, kesatuan ini tidak menjamin adanya kesatuan tafsir. Perbedaan latar belakang penafsir menyebabkan perbedaan penafsiran. Tafsi>r al-Qummi> sebagai sebuah tafsir Syi’ah Imamiyyah yang muncul dalam miliu tertentu merefleksikan suatu  kecenderungan politik tashayyu’ atau sikap mengagungkan Ali dan keturunannya.  Kecenderungan tashayyu’ ini dapat dilihat melalui metode takwil yang ia gunakan untuk memahami ayat-ayat guna menegaskan keagungan ‘Ali dan keturunannya. Hal ini diketahui dengan studi komparatif terhadap Tafsir Kementerian Agama.  Takwilnya dilakukan dengan meletakkan ayat-ayat yang bermakna umum ke dalam makna yang menegaskan keagungan Ali dan keturunannya atau sebaliknya ditakwil ke dalam makna yang menempatkan lawan-lawan Ali dan keturunannya sebagai korban. Pola takwil semacam ini dapat dilacak ke dalam lingkungan al-Qummi dimana ia hidup dan berinteraksi dengan lawan-lawan madzhabnya pada masa itu. Penelitian ini juga menunjukkan bahwa interpretasi hanyalah semata-mata expressi tentang realitas kompetisi antara pembaca untuk memperoleh keunggulan dibanding kelompok lain.
Pembaruan Hukum Pencatatan Perkawinan di Indonesia Perspektif Maqasid Shari'ah Masruhan Masruhan
AL-TAHRIR Vol 13, No 2 (2013): Hukum Islam
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/al-tahrir.v13i2.15

Abstract

Abstract: The role of marriage registration (recording) is important particularly in maintaining and protecting the rights of individuals to prove the marriage implementation. Registration of marriage, therefore, is governed by various related rules or regulation. Unfortunately, the registration of marriage is only as a normative one. Meanwhile, most Muslims do not obey the law of marriages arranged by the state because the law is ambiguous, having multi interpretations and difficult to implement. In fact, there are many negative effects emerging from marriage under the hands such as not getting the marriage certificate, and husband, wife and their children not being able to perform civil legal action against the genetic father who has left them. Therefore, marriage under the hand must be prevented with preventive, curative and anticipative measures. In order to produce a law that can respond to the changing demands of time, place, conditions and welfare of the spouses, the maqa>s}id al - shari>ah approach (the purpose of the law) is eligible to apply . Therefore, the government should change the law of registration of marriages that are not relevant to the state of society so that society will feel suitable with the legal registration of the marriage.

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