Panel 1 Islamic Studies and Arabic Language

“Reviving Islamic Values in Response to Human Crisis”

Panel 1 Islamic Studies and Arabic Language

Inna Garuda || 22nd February 2017 || Yogyakarta || Indonesia | 1


DEMOCRACY AND HUMAN RIGHTS AS A SOLUTION TO RESOLVE THE HUMANITARIAN CRISIS IN MUSLIM COUNTRIES (STUDY OF THE VALUES OF DEMOCRACY AND HUMAN RIGHTS IN THE QUR'AN AND HADITH) Zaka Firma Aditya, S.H and Sholahuddin Al-Fatih, S.H. Magister of Law, Universitas Airlangga Jl. Dharmawangsa Dalam Selatan, Airlangga, Gubeng, Kota Surabaya, Jawa Timur E-mail: [email protected], [email protected],

ABSTRACT Humanitarian crisis that occurring in Muslim countries today is due to the lack of democracy and fulfillment of human rights by the government. The Human Rights Index report (2016) put the Muslim countries, especially the middle-east countries as a country with the worst perception index in democracy and uphold human rights in the world. The humanitarian crisis should not happen, if the countries applied the principle of democracy and guarantee the fulfillment of human rights. Implementation of the concept of democracy and human rights in Muslim countries should be carried out with the approach of the Qur'an and Hadith. In this paper will discuss two main issues, ie: (1) how the Qur'an and Hadith are viewing the concept of democracy and human rights; and (2) how the implementation of democracy and human rights to resolves the humanitarian crisis in the Muslim-majority countries. The results of this paper are; (1) Islam has a view of the concept of democracy and human rights which are based on the values in the Qur'an and Hadith. Democracy offer that sovereignty is belongs to the people, and then according to Islam, the absolute sovereignty is belong to God. Syura aims to find a solution based on the provisions of the Qur'an and Hadith, not to take a majority vote by common agreement as it should in a democracy. Islam gave a color in a modern democracy with their limits of power for the government so that can reduce the abuse of power; (2) Islam regards human rights more than what is contained in the Universal Declaration of Human Rights (UDHR). In Islam known principle of ad-dloluriyat al-khomsah or al-huquq al-insaniyah Fi al-Islam, the five main things that must be kept by each individual, covering hifdzu aldin (respect for freedom of religion), hifdzu al-mal (respect for property), hifdzu al-nafs Kwa al-'ird (respect for life, the right to life and dignity of individuals), hifdzu al-aql (respect for freedom of thought), and hifdzu al-nasl (imperative to keep offspring). Therefore, Islam honor, respect and guarantee of human rights for all mankind. Keywords: Democracy, Human Rights, Humanitarian crisis, Muslim countries, Qur'an.

INTRODUCTION Humanitarian crisis that occurring in Muslim countries today is due to the lack of democracy and fulfillment of human rights by the government. According to a report from Maple croft in the Human Rights Index (2016) put the Muslim countries, especially the middle-east countries as a country with the worst

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perception index in democracy and uphold human rights in the world, ie; Syria (1st), Afghanistan (5th), Iraq (6th), Pakistan (8th) Iran (9th), Algeria (13th), Yamen (17th), and Egypt (20th). The Human Risk Index evaluates the risk to business in 198 countries by evaluating 26 issues, including civil and political rights, human security and labor rights. Meanwhile, according to Amnesty International's report (2016), mentions that the low perception index in democracy and human rights in Muslim countries was caused by several factors, including: the civil war, the authoritarian’s government regime, rebellion, abuse of power by the armed forces, restrictions on freedom of expression, restrictions on freedoms of the press, restrictions on political liberties, restrictions on rights to equality, discrimination toward minorities, recognition of indigenous peoples and restrictions on freedom of religion. The main cause of the high risk of human rights violations in Muslim countries has caused by the actions of governments that are too authoritarian. The authoritarian government to secure his power through violence, security forces and the defense forces deployed to prevent attacks from insurgents who want to create a revolution and reform in government. The government in preventing the spirit of the people's revolution not through mediation and political consolidation to reach a mutual agreement between the public and the government, but through violence by security forces, so that the middle eastern countries experiencing civil war continuously and have an impact on the humanitarian crisis. Consequently, many civilians became fatalities and the loss of their basic rights such as the right to life, the right to work, freedom from fear, the right to health and much more. In principle, the issues of the humanitarian crisis and human rights violations could be prevented if the government and citizens realize that democracy and the fulfillment of human rights has become a major part of the establishment and purpose of the state. As a global community view that the basic concept of democracy is the guarantee and protection of human rights from the government. Hence, “a country regarded as a democratic country if it is able upholding the democratic values that guarantee the implementation of human Rights” (Friedrich, 1969:101). Even John Locke (1993) argued that human rights protection is the basis for the establishment of a state. This means that everyone must recognize the authority of the state throughout to bring peace, security, prosperity and protect the rights of citizens. This means that every person be subject to the jurisdiction of the state, along the country is still bringing peace, security, prosperity and protect the rights of citizens. Meanwhile, the government as the supreme authority should also be subject to the constitution which is basically a legal document that contains the protection of human rights. In another word, this means that the state will only acquire legitimacy and recognized by their citizens if the state is able to protect the citizens rights. In Middle Eastern countries, democracy can’t function properly due to authoritarian the government. A president can lead the country for decades, such as Muammar Gaddafi in Libya, Bassar As-Sad in Syria, Saddam Hussein in Iraq and Housni Mubarrak in Egypt. Although peoples no longer have confidence to the



government, but with the government’s power and is also a bad system of the democracy (such as legal enforcement, legislation, court) makes them silent to accept reality. Moreover, in the absence of the principle of limitation of the power made the authorities the state became the sole owner of the country. In fact, limitation of power and authority of the ruler was stated by Syed Hussein Alatas (1975) as cited by Ismail (2009), as one of the democratic norms that are upheld in sharia. A rule states that “political power must be carried out within the framework of Shari'a '(Shari'a is the supreme law of the Muslim community).” This means that the authorities must submit himself to the laws, values and religious principles. Birth of the Universal Declaration of Human Rights (UDHR) by the United Nations had brought political changes in all countries with governments that tend to be authoritarian. The basic principles of UDHC such as freedom, equality, and justice had been able to make people who are oppressed by the government can rise up and demanded the revolution. This idea has led to the moral demands about how humans should treat our fellow human beings in accordance with their dignity as human beings. The moral demands needed to protect each person or weak groups from arbitrary actions of rulers. So in this context, human rights is respect for humanity is not limited to a specific person or a specific exception and without discrimination on any basis and for any reason, including reasons of power, and the recognition of human dignity as a creature in the world with glory. Besides UDHR has got appreciation from the international community, it is also received criticism from middle-eastern countries like the Kingdom of Saudi Arabia, Pakistan, Iran and Sudan, because the UDHR was considered not consider the context of cultural and religious in non-western countries. According to AlAhsan (p. 250), when the UN General Assembly announced the UDHR, Saudi Arabia refused to sign on with the reasons that Islamic law (shari'a) has first and quite adequate to be used as guidelines in human rights, equality of men and women, so that the UDHR no longer needed. In the conference conducted in Riyadh on March 22, 1972, described two important reasons why Muslim countries was objected toward UDHR, ie; first, in Islam, women are forbidden to marry a non-Muslim. For non-Muslims, this is a violation of Article 16 of the UDHR, while the prohibition for women to marry nonMuslims has stated in Qur'an and hadith. Second, prohibition to religious conversion (from Islam to another religion) is deemed contradictory to Article 18 of the UDHR, even though the ban on religious conversion in Islam (apostate) has specified in the Qoran. According to Faroqi (1990), In addition to the Islamic law, a rejection of the UDHR is also due to the belief that the rights that have been revealed by Allah in the holy Quran is for all places and all circumstances. For those, human rights are universally taught by Islam is the oldest, most perfect, and most good. Meanwhile, according to Abdullahi Ahmed An-Naim (1994), the main difficulties faced by Islamic law when confronted with the human rights issue is their reference framework is already exist. An-Naim does not avoid such dilemmas, especially the concept of universal of human rights come from the West countries. “However, for



Islamic law on the substance in accordance with the legal norms of universal human rights, so that it possible according to the various needs of contemporary society and international legal standards” (An-Naim, 1994: 309). HOW THE QUR'AN AND HADITH ARE VIEWING THE CONCEPT OF DEMOCRACY AND HUMAN RIGHTS The Islamic Perspectives on Democracy Essentially, a democratic theory concerns on a governmental system with sovereignty of the people. The leaders who are being appointed in a democratic system have a social contract to execute the people's aspirations. The presence of criticisms, corrections and even the discharges of a leader in a democratic system are all associated with the people’s aspirations. Parmudi (2014) stated that democracy is a governmental system in a country where all citizens have the equality of rights, obligations, status, and power, either to live their own living or to participate in the state’s authority, in which the people have the right to participate in succession the country or to supervise the state’s authority, either directly, e.g. via public spaces (public-sphere) or indirectly, e.g. via fairly and honestly principle-elected representatives. According to Ma’arif (1996), essentially, Islam recognizes the existence of democracy. Islamic teaching on democracy had already born earlier and more obviously than democracy from the Western (Ancient Greece). Islam is not only support but also can be a principle in social life. It can be understood that democracy is compatible with Islam. Meanwhile, based on Fachrudin’s opinion (2006), democracy which is compatible with Islam contains democracy’s ideas and institutions which are based on the principles or values as follows: First, the supreme and absolute power belongs to God. Syura (mutual consultation) becomes the basic principles of God’s sovereignty and the rule of Sharia’s supremacy. Second, the highest and most noble of power in the Islamic State is the holy Quran and the Sunnah, whereas human power under the rule of God. Third, the people in the world are gaining their authority from the power of God based on the concept of caliphate. In the concept of syura, whatever the issues, they should be discussed in the assembly of syura which require the priority of basic and legal sources of the Qur'an and Sunnah, and if there is no its nass or known injunction (basic-based on Qur'an and Sunnah) strongly, then the board members of syura do ijtihad to seek legal by comparing and examining the common verses and the hadiths as well as adjusting and considering the matter which is being discussed then do the qiyas with existing laws adjacent to the matter being discussed. In the system of syura, the truth is not known by the majority, but it has conformity to the legal sources of the Sharia. Meanwhile, in the democratic system, the truth is the majority vote even though it is encounter to the clear law of God. In addition, it is believed that the syura is one manifestation of faiths; because of it, we (people) practice the teachings of Islam. Meanwhile democracy is a form of disbelief in God, because, for example, the



majority decides the case of infidelity so that its decision should be followed by them (people). Moreover, if syura appreciates the ulema, meanwhile democracy appreciates the unbelievers. According to Abdul Qadir Audah cited by A. Hasjmy (1970: 83-85) that the rules which to be syura principles have five principles, which are summarized as follows: 1. Syura is a right which is assigned by the government and the people, in this case both parties are equal; no one party is entitled to more than others. As well as the country's leaders, they may express their opinions in matters of government at any time, so do the people or the people's representatives. 2. The obligation of governments is to consult with the people in the affairs of the country, both large and small issues. And the people can use their right to give advice to the government or propose regulations, and demanded the government to implement sharia law at any time. 3. Syura has sincere to God principle; syura’ goals must be implemented with sincerity for Allah in order to establish the truth of Islam; neither it is affected by inheritance and personal interests, nor by interest groups and regions. 4. Syura is not unanimity; it does not have a necessity, so that all men (people's representatives) agree on one opinion. The decision is the majority opinion of the people after being exchanging the freedom minds without any pressure. 5. The necessity of decision implementation by the minority group; after having mutual consultation freedom, they all groups must make and obey the choice, especially by the minority group who are outvoted. In this regard, the Prophet Muhammad gave the example in negotiating the battle of Uhud, where the Prophet Muhammad was subject to the will of the people who wanted to meet the enemy in the Uhud hill, meanwhile the Prophet himself thought better survive in the medina. After being had a decision by majority vote, the Prophet was immediately put on his armor and went out to lead people into the battle. Islam also limits the power and authority of the leaders. This ethical values outlined by the Prophet; “Obey the leader as long as he is not sent to misguidance.” This hadith is if so facto (existing very fact) which gives politisetis related to the limitation of leadership positions. It means that if a leader has been opened, giving the space, or sent to unrighteousness, then the people are obliged to push up and overthrow these powers. In the Quran, the type of this leader as is illustrated with the symbols of Evil (tyranny) followed by derivation “aduw” (repeated 99 times), “thagâ” (repeated 39 times), “Pharaoh” (repeated 74 times), “Bagha” (repeated 97 times). Symbolization as “Evil” followed by its derivation, according to Mohamed Arkoun (1996), containing ethical values effectiveness of the latter which is able to inspire the Islamic revolution in Iran in 1979.



Giving limitation of the power and authority of the leaders was stated by Syed Hussein Alatas (1975) as cited by Ismail (2009), as one of the democratic norms that is mounted in sharia. A rule states that “political power must be carried out within the framework of Sharia” (Sharia is the supreme law of the Muslim community). This means that the authorities must submit themselves to the laws, values and religious principles. According to Islamil (2009), giving limitation to the state’s authority can also be aligned with democratic principles, namely the principle of public responsibility. The leaders should be responsible for the people, not only in terms of public administration, but also in terms of how public funds should be managed. Even a caliph himself must get the public approval before they can use public fund for such a personal purpose. The principle of public responsibility (public unaccountability) is having support in the Quran. “... whereas (was) none of their business (decided) by agreement between them.” This verse refers to a clear concept of mutual consultation (with the people) about the issues relating to the public interest. This is the basis of the administrative relationship between the government and the people. Therefore, according to the principle of public responsibility, the people have the right to elect and dismiss their leaders. Previously, it was agreed that in the teachings of Islam contains democratic values. Democracy itself can be institutions and value systems. In other words, democracy is a political system concept. So that Islam is duly in favor of the concept of the political system or the concept of democracy. It is because after the democratic values system "converted to Islam", the preferences of political system which is originally empty into lists. Islam and democracy are complementary each others. Islam fills the preference value, while democracy gives the concept/form of political system. Thus, democratization is not impossible in countries with a majority Muslim population. In other words, Islam is able to contribute to the democratization process throughout embraced Islam that is always trying to “liberate”. According to Sudirman was cited by Ichsan (2010) stated that the most fundamental difference between the concepts of syura in Islam and democracy in the West, namely deliberation according to Islam is a governmental system that all citizens participate ruled through ulil amri’s representatives and all matters should be returned to the basic and source of laws derived from Allah and exemplified by the Prophet. Meanwhile the democracy is a system of government that all citizens participate ruled either directly e.g. referendum, or indirectly, e.g. the representatives. So that the concept of syura based on Islam perspective is a system of government whereby a sovereign upon Allah, while the concept of democracy is a system of government where the sovereign upon people. Therefore, the concept of syura in Islam and the concept of democracy in the West (Greece) has much different. Based on syura, the rules, the laws, and the constitutions should be returned to the Qur'an and Sunnah firstly, whereas in democracy, the rule of law, the law and the constitutions continues to be built, shaped, is determined by what is



produced by the thought people either directly or through representatives such as the referendum or representatives.

The Islamic Perspectives on Human Rights Development of human rights has been paid attention the world after the American Revolution (1776) and the French Revolution (1789). The American Revolution demanded the right for everyone to live in freedom (freedom from British’s colonialized). This revolution gave birth to the Virginia Bill of Rights were subsequently adopted by the state of Virginia as a constitution. Virginia Bill of Rights asserts that every human being is entitled to enjoy (life), freedom (liberty) and seek happiness (the pursuit of happiness). While the French Revolution managed to trigger Declaration de droit de l'homme et du citoyen that aimed to liberate its citizens from arbitrary actions of King Louis XVI. According to Zein (2011: 99), "Rights basically shows the power or authority of which is having by every person fundamentally. Therefore, the fundamental rights are basic and fundamental, and then compliance is imperative". This is in line with the concept of Islam in particularly the principle of Tawheed which is the most fundamental teachings of Islam. Tawheed has the self-freedom effect (selfliberation) as well as the social liberation; one of the implications of social liberation that is the idea of egalitarianism, namely that all human beings are equality before God’s authority; the only difference is the degree of piety. The most obvious impact of the emancipation of human dignity because of faith in God is the realization of a pattern of human relationships in a spirit of egalitarianism. It is because that every person is valuable as a creature of God who is directly responsible to him, none of them are justified denied of their human rights, as none of them are justified denying the human rights of others. Meanwhile, according to Hussain (1996: 55), the concept of human rights in Islam is divided into two kinds from the category huquuqul ibad. First, the existence of human rights can be held by a country (Islam). Second, the existence of human rights is not directly enforceable by a country. The first point is referred to as legal rights, while the second point can be termed as moral rights. "Recall either the right or the similarities has given by God to human beings, regardless of sex, the man as caliph of God on earth should be able to carry out human rights properly and responsibly; it is due to the prosecution of rights is absolutely will lead to violation of rights of people other. Thus in the society life, the implementation of human rights must be accompanied by basic obligations". (Baderin, 2003: 13). In Islamic perspectives, the concept of the protection of human rights is broader than the concept of human rights in the UDHR. "In Islam, all human rights is an obligation that must be met by the individual and the state. Therefore, the state not only to refrain from touching these rights, but also has an obligation to protect and guarantee human rights" (Putera, 1995: 32). According to Luqman Hakim (1993), human rights in Islam contains transcendentally for the benefit of people, through the Islamic Sharia derived through revelation. He continues his statement



that according to Sharia, human beings are freedom to have an obligation and responsibility, and therefore it also has rights and freedom on the basis of justice and equality. It means that the duties would not be possible without the freedom, whereas the freedom would not be possible without responsibility. Basically, human rights in Islam centered on the five points are summarized in al-dloruriyat al-khomsah or also called al-huquq al-insaniyah Fi al-islam (rights in Islam). This concept, as quoted by Yafie cited by Abdillah (1999: 102-103) contains five main things that must be kept by each individual, namely hifdzu aldin (respect for freedom of religion), hifdzu al-mal (respect for property), hifdzu al -nafs Kwa al-'ird (respect for life, the right to life and dignity of individuals), hifdzu al-aql (respect for freedom of thought), hifdzu al-nasl (imperative to keep offspring). These five themes are to be maintained by each of Muslims in order to produce a more humanity of life, which is based on respect for the individual to individual, the individual to society, community to community, society and the state and religious communities to other religious communities. As the supreme source in Islamic law, the Quran and the Hadith give high respect for human rights. Al-Quran as the holy book of Islam has been laying the foundations of human rights, truth and justice long before the modern human thinks in today’s era. In the Quran, there are less or more 80 verses about life, the maintenance of life and the provision of means of livelihood. God guarantees life, such as by prohibiting murder and clicking qishas killer (see QS. 5: 32, QS, 2: 179). Even the right corpse was preserved by God. For example hadith the prophet said,: “If someone is having corpse of his brother’s body, let them corpse well.” or, “do not mocking the dead people. For they have passed what they do.” (HR. Bukhari). In addition, there are less or more 150 verses that speak about creation and creatures as well as equality in creation. God sent the Prophet to carry out social change by declaring equality and justice for all mankind (see QS. Al-Hadid: 25, AlAraf: 157 and An-Nisa: 5). Human entirely the same in the eyes of the law. Word of the Prophet peace be upon him: "If Fatima's son Muhammad stole, I certainly cut his hand." (HR. Bukhari and Muslim). At prophet’s empires ago, there were many stories about the equality and justice of this law. For example, in the case of tribal princess who stole Makhzum then held legal relief by Usamah bin Zaid, until then the Prophet rebuked them by stated: “... If a rich person domiciled in among you commit theft, let him left. However, if the poor person is committing theft, they enact into criminal law ... “It is also the story of King Al-Ghassani Jabalah who converted into Islam and persecution when having Haj, yet Omar still enforce the law even though he was a king. In addition, the story of a Jew who told Ali about his war shield, which was the Jew finally won the case. Umar advised Abu Musa Al-Ash'ari when subjected him as Qadli: "Amend the people who are in front of you, in your council, and in your court's supremacy. So there is no person, including the rich person does not expect your wrongness and the weakness person who does not despair on your justice.”



Surat An-Nisa: 135 and Al-Maidah: 8 is the concept of Islam that is very clear in the basic the values of justice, goodness, and equality in the community that goes beyond the boundaries of sect, race and religion. That concept must be upheld until the people who have different opinions or beliefs different though. Rashid Ridla (1953) writes: “There is no reason for a believer to turn away from justice; even he must place it on a consideration of the soul and a mental boost, on love and other causes. A person should not be prejudiced that he should apply unfair in giving testimony and a decision against the non-Muslim.” (Ridla, 1953: p.274). Quran is strictly against injustice and those who do evil as contained in paragraph 320, and ordered to do justice in the 50th paragraph. Among the rights of every person is the right to follow the rules of Shari’ah and legal judgments given in accordance with the Shari’ah (Qur'an, 4: 79). In this case, the right of every person to defend themselves from unfair that he received. Word of Allah: “Allah does not like words spoken frankly except by those who are persecuted.” (Qur'an, 4: 148). It is everyone's right to ask for protection to the legitimate authority that can provide protection and defend it from harm or abuse. For Muslim leaders obliged to uphold justice and to guarantee adequate security. Word of the Prophet peace be upon him: “The leader is a shield, fighting behind and take refuge with him.” (HR. Bukhari and Muslim). Including the right of every person to defense and also have the obligation to defend the rights of others with his awareness. Messenger of Allah said: “Will you let me tell you witness palng good? He who testifies before the requested testimony.” (HR. Muslim, Abu Dawud, Nasa'i and Tirmidhi). It is not justified taking other people's rights to defend himself on behalf of any kind. Because the prophet asserts: “Verily, the right to have a defense.” (HR. Al-Khamsah). A Muslim is also entitled to reject rules that conflict with sharia, and collectively ordered to take a stand in solidarity with fellow Muslims who defend the right In the Quran, there are less or more 10 verses which guarantee freedom of thought. Personal freedom is the most fundamental to human rights, and the most sacred freedoms is the freedom of religion and practice their religion, as long as does not interfere with the rights of others. The Word of God: “And if thy Lord had willed, would have believed people in the earth. Do you compel men until they become believers everything?” (Qur'an, 10: 99). Meanwhile, to ensure freedom groups, communities and the state, God ordered the fight against groups that do injustice to other groups (QS. 49: 9). It is similar with the right to worship among non-Muslims. Caliph Abu Bakr advised Yazid when would lead the troops: “You will find people who have the belief that they are drowning in solitude worship God in monasteries, then let them.” Khalid bin Walid did a deal with the Hirah to not disturb the place of worship (churches and synagogues) and did not prohibit their ceremonies. Harmony of religious life for minorities is governed by the general principles of the verse “There is no compulsion in religion.” (Qur'an, 2: 256).



THE IMPLEMENTATION OF DEMOCRACY AND HUMAN RIGHTS TO RESOLVES THE HUMANITARIAN CRISIS IN THE MUSLIMMAJORITY COUNTRIES As explained in the introduction that the humanitarian crisis occurring in Muslim countries today is due to the lack of democracy and fulfillment of human rights of citizens by the government. According to a report from Maple croft in the Human Rights Index 2016 that put Muslim countries, especially the Middle East countries as countries with the worst perceptions index in democracy and uphold human rights in the world. The spirit of popular revolution led to the country's internal war, between the people and the regime. People held demonstrations to demand change, the demonstration also developed into a rebellion for an unsatisfactory response from the government. The civil war in Libya between rebel groups and militias under the command of Muammar Gaddafi begins with rhetoric contains democratization drive. So is the same situation in Syria naturally. The spirit of revolution that begins with a demonstration on March 11, 2011 led to civil war between the people and the Syrian government. Seeing the condition of the crisis during the war, civil war in Syria is more severe than that experienced by Libya. Civil war occurs in quite a long time, thus making Syria are in a very bad situation, economically and health. Likewise, the number of victims is quite a lot. Syrian Observatory for Human Rights (SOHR) has documented more than 515.206 deaths since the beginning of the uprising until the end of 2016. To solve the problem of the humanitarian crisis in Muslim countries, most of observer agreed to apply the principles of democracy and human rights. For the Muslim country, democracy and human rights that used must be based on Sharia. According to Fachrudin (2006), democracy is incompatible with Islam contains democratic ideas and institutions which are based on the principles or values of Islam which the supreme power of God and the Syura only on the basic principles of the sovereignty of God and the rule of Sharia. That is, in the countries that embrace democracy in Islam, it is not justified their authoritarian leaders and ruling all his life, as happened today in Muslim countries. Furthermore, Muslim countries should be starting a revolution and amended its constitution in order to align with the Qur’an. The leader of the state shall be limited by the supreme of law of the Qur’an and the constitution, while governance must be based on Sharia and/or constitution. Islam has essentially provides the basic principles and values in managing the organization or government. Al-Quran and As-Sunnah in this matter has hinted several key principles and values relating to leadership, community life, organization, state (read: politics) including the system of government as a social contract. Principles or values that mention above include: the principle of Tawhid (faith), As-syura (deliberative), Al-‘adalah (justice), Hurriyah Ma'a Mas'uliyah (freedom with responsibility), certainty of law, Security of Haq al-Ibad (Human Rights) etc. When humanitarian crisis happened in Muslim countries, it is certain that the country does not enforce Sharia Law as it should be. Sharia law must be used for the benefit of living in the world and in the hereafter. And the scope of Sharia covers the area of religion and state. Sharia are common to all mankind and are eternal



until doomsday. Its laws are mutually reinforcing and reinforce one another, both in the field of faith, worship, ethics and mu’amalah, in order to realize the willing of Allah, peace of life, faith, happiness, comfort and regularity of life even give happiness in the world as a whole. All of it is done through the conscience, a sense of responsibility for the liabilities; the feeling is always monitored by Allah in all facets of life, both when alone and in the presence of others, and to glorify the rights of others. Related with the fulfillment of human rights, there have been efforts from Muslim countries to draw up a declaration of Human Rights which is based on Sharia. Islam basic formulation of human rights raised by experts, scholars, religious leaders or Muslim intellectuals in the form of real charter institutionally ratified. This effort began in Abu Dhabi meeting in 1977. The meeting produced a formula called the "Universal Islamic Declaration on Human Rights" (IUDHR). This declaration is complete and totally in line with the UN human rights documents such as the Universal Declaration of Human Rights, the Convention on civil and political rights, and so forth (Ismail, 2009: 104-105). IUDHR, consists of 22 chapters: (1) the right to life, (2) the right to freedom, (3) the right to equality, (4) the right to justice, (5) the right to a fair trial, (6) the right to protection against abuse of power, (7) the right to protection against torture, (8) the right to protection of honor and good name, (9) the right to asylum, (10) the rights of minorities, (11) the right of the obligation to take part in the implementation and arrangement of public affairs, (12) the right to freedom, confidence, express ideas and talk, (13) the right to freedom of association, (14) the right to freedom of religion, (15) planning and economic development, (16) the right to protection to education, (17) the status and dignity of work, (18) the right to social security, (19) the right to a family and things that are related, (20) the rights of married women, (21) the right to freedom of movement and domicile and (22) the right to acquire more education. Besides IUDHR also born Cairo Declaration on Human Rights in Islam (CDHRI) supported by Muslim countries which are members of the Organization of Islamic Conference (OIC) .the human rights formulation version of Islam is declared on August 15, 1990 in Cairo. This declaration can be approved by the members of OIC after long negotiations more than thirteen years. This declaration includes 25 chapters, while the OIC Convention details are broadly divided into two categories. First, civil rights and political covering the right to equality and human dignity, obligations and responsibilities of the base (Article 1), the right to life as a gift from God (Section 2), the right to equality before the law (Article 19), and on the right argue free and does not conflict with sharia (Article 22). Secondly, social rights and economic, which include the right to education (Article 9), the right to work (Article 13), to property rights (Article 15), the right to meet adequate living (Article 17), the right to security of person, religion, dependents, his honor and his property (Article 18), etc. According to Baderin (2007), after a conference on Human Rights and Freedoms in Islam in Nigeria in 1979, the Conference of the 10th Minister of Foreign Affairs of the OIC approved the establishment of a Consultative Commission of Muslim scholars to draft a Islamic human rights document for the



OIC to fit with the organization's commitment to the Charter of human rights. Entering the 1980s, OIC began concentrating incorporate human rights as their conference agenda set out in Resolution Law Council of Foreign Ministers. Good willing of the Islamists to make human rights as the foundation of moral relations among countries of the world is a very positive progress. Discussing of human rights issues in the OIC increasingly significant progress. It is characterized by the resolutions of the Legal Affairs Meeting of OIC Council of Foreign Ministers. Since 2000, the OIC issued a resolution that talks about human rights, either in general or in order to follow up the Cairo Declaration on Human Rights. Among these is Resolution No. 2/29-LEG on the Follow-Up of the Cairo Declaration on Human Rights in Islam, in Khartoum, Republic of Sudan on 14-16 Rabi 'al-Thani 1423H/June 25 to 27, 2002, Resolution No. 2/30-LEG in Iran 28-30 May 2003, Resolution No. 3/30-LEG on Coordination Among Member States in the Field of Human Rights, Resolution No. 2/31LEG and Resolution No.2/31-LEG in Turkey on 14-16 June 2004, Resolution No. 1/32LEG Year 2005 on Human Rights, Resolution No. 1/33-LEG 2006 in Azerbaijan, Resolution No. 2/34-LEG of 2007 on Human Rights, and Resolution No. 2/35-LEG 2008. Several resolutions mentioned above is the follow-up and coordination of the OIC countries in the field of human rights that show us as a positive signal of concern over Muslim countries against human rights problems. In 2008, the OIC Charter has been amended (Charter of the Organization of the Islamic Conference) and established the OIC Human Rights Commission. Article 5 of the Charter is mentioned that the OIC consists of several core institutions, one of which is the Independent Permanent Commission of Human Rights (IPHRC). In Chapter X Article 15 of the Charter of the OIC result of changes in Dakar, Senegal, explained more about IPHRC, namely that IPHRC will promote human rights in the field of civil rights of political, social, and economic enshrined in documents covenants and declarations of universal, based on the instruments of human rights and the values of Islam. In Article 8 of the Statute IPHRC mentioned that IPHRC has a role in promoting human rights and encouraging the attention of Muslim countries to consolidate the Islamic civilization and the moral values of Islam. The Commission also plays a role in opening the dialogue between civilizations associated with human rights issues, with reference and consistent to the Charter of the OIC. Referring to Article 8 of the Statute, it is understood that in addition to referring to the Universal Declaration of Human Rights and the Cairo Declaration, IPHRC will also refer to the Islamic civilization which has grown in the span of history to then establish a dialogue between civilizations of the world in human rights issues. In this case, IPHRC transformed into a body that is dialogical internally, opportunities further discussion and dialogue on issues of human rights in Muslim countries, or his relationship with the organizations and human rights bodies outside the OIC. Although there have been efforts from Muslim countries to support the fulfillment of human rights, but in reality there are so many countries that do not seriously abide by the declaration. One form of obedience to the state is in the form of ratification. Ratification in essence is a way for the adoption of an international treaty may be one legal product in participating countries of the agreement. The



term validation is used in the practice of international treaty law. Ratification of the treaty may be done in the form of legislation or in the form of a constitution. Under the provisions of Article 2 (1) b 1969 Vienna Convention on Treaties, the definition of ratification is: “Ratification”, “acceptance”, “approval”, and “accession” mean in each case the international act so named whereby a State establishes on the international plane its consent to be bound by a treary. History has proven that incorporate the principles of democracy and human rights based on the constitution of Islamic law has brought peace and prosperity to the country and its people. It is, as was done by the Arab kingdom that incorporates the principles of democracy and fulfillment of human rights into the Charter of Medina. The core of the Medina charter containing the principles of equality, fraternity, unity, freedom, religious tolerance, peace, justice, mutual help, and defend the persecuted. While the substance of the summary of the Charter of Medina as summarized by Sudjana (2002), among others: 1. Monotheism, which recognizes the existence of a god (Articles 22, 23, 42 and the final part of Article 42). 2. Unity (Article 1, 15, 17, 25 and 27). In these articles emphasized that the entire population of the medina are one people. There is only one shelter, where Jews have been following this charter, means the right to the protection of security and religion. 3. Equality and justice (Articles 1, 12, 15, 16, 19, 22, 23, 24, 37 and 40). These chapters contain the principle that all citizens of Medina same status before the law and the need to enforce the law and their justice. 4. Freedom of religion (Article 25). The Jews are free to practice their religion and Muslims are also free run Islamic Sharia. 5. Defending the countries (Article 24, 37, 38 and 44). This article explains that every resident of Medina who recognize the Charter of Medina have the same responsibility to uphold and defend the medina from enemy attack, a good attack from outside or from within. 6. Recognition and preservation of customs (Article 2 s / d 10). These chapters mention that the customs of both the Jews should be recognized and preserved. 7. Supremacy Islamic Sharia (Article 23 and 24). Any disputes must be resolved under the terms and provisions of God Prophet Muhammad (Quran and Sunnah) 8. Political peace and protection of internal and external peace issues (Articles 15, 17, 36, 37, 39, 40, 41, 47) CONCLUSION Islam has a view of the concept of democracy and human rights which are based on the values in the Qur'an and Hadith. Democracy offer that sovereignty is belongs to the people, and then according to Islam, the absolute sovereignty is belong to God. Syura aims to find a solution based on the provisions of the Qur'an and Hadith, not to take a majority vote by common agreement as it should in a democracy. Islam gave a color in a modern democracy with their limits of power for the government so that can reduce the abuse of power. Therefore, in today's



modern democracy, Islam presents to fill the value preferences, while democracy itself gives the concept/form of political system. Islam regards human rights more than what is contained in the Universal Declaration of Human Rights (UDHR). In Islam known principle of ad-dloluriyat al-khomsah or al-huquq al-insaniyah Fi al-Islam, the five main things that must be kept by each individual, covering hifdzu al-din (respect for freedom of religion), hifdzu al-mal (respect for property), hifdzu al-nafs Kwa al-'ird (respect for life, the right to life and dignity of individuals), hifdzu al-aql (respect for freedom of thought), and hifdzu al-nasl (imperative to keep offspring). Therefore, Islam honor, respect and guarantee of human rights for all mankind. The humanitarian crisis that occurred in Muslim majority countries mostly caused by the current democratization, such as in Libya and Syria. The humanitarian crisis should not happen; if the countries applied the principle of democracy and guarantee the fulfillment of human rights. Medina Charter is only the first form of the modern constitution that made and entered democratic and guarantee the respect, appreciation and fulfillment of human rights. After Medina Charter, several times of Muslim countries that are members of the OIC, made a mutual agreement about the values of democracy and human rights are based on the Sharia to ensure a peaceful life and minimize the occurrence of a humanitarian crisis. This is proven by the birth IUDHR in Abu Dhabi, CDHRI in Cairo until the formation IPHRC in Dakar, Senegal. REFERENCES Abdillah, M. (1999). Responses of Indonesian Muslim intellectuals to the concept of democracy (1966-1993), Wahib Wahab (Trans.). Yogyakarta: Tiara Wacana. Al-Ahsan, A. (n.d.). Law, Religion and human dignity in the Muslim world today: al Examination of OIC’s Cairo Declaration of Human Rights”, Journal of Law & Religion, Vol. XXIV, Alatas, S. H. (1975). Unsur-unsur Budaya Islam, Symposium on the Cultural Herritage of Singapore, Singapore: Universitas Nanyang. Al-Ustsaimin. (2016). Syarah Arba’in an-Nawawi: Penjelasan Hadis-hadis tentang Pokok-pokok Agama Islam. Jakarta: Darus Sunnah. Amnesty International Ltd. (2016). Amnesty International Report 2015/2016: the State of the World’s Human Rights, London-United Kingdom: Amnesty International Ltd. An-Naim, A. A. (1994). Dekonstruksi Syariah,. Suaedy, A. and Arrani, A. (Trans.). Jakarta: LKIS. An-Nawasi. (2015). Riyadus Shalihin. Jakarta: Pustaka Al-Kautsar. Arkoun, M. (1996). Al-Fikr al-Islamiy: Qiraah Ilmiyyah. Beirut: Markaz alInma alQaumiy, Baderin, M, (2003). International Human Rights and Islamic Law. London: Oxford University Press. Fachruddin, F. (2006). Agama dan pendidikan demokrasi. Jakarta: Pustaka Alvabet. Faruqi, I. S. (1990). Islam and Human Rights. Retrieved from;



http://www.islamiccouncil.org/lib/islam41/islam41.html. Friedrich, C. J. (1969). The philosophy of law in historical perspektive. Chicago: Chicago University. Hakim, M. L. (1993). Deklarasi Islam Tentang HAM. Surabaya: Risalah Gusti. Hasjmy, A. (1970). Dimana Letaknya Negara Islam. Singapura: Pustaka Nasional. Hussain, S. S. (1996). Hak Asasi Manusia dalam Islam. Abdul rahim (Trans.) Jakarta: Penerbit Gema Insani Pers. Ichsan, M. (2014). Demokrasi dan Syura: Perpektif Islam dan barat. Jurnal Substantis, 6 (1), p. 1-12. Ismail. (2009). Hak Asasi Manusia Menurut Perspektif Islam. Jurnal Asy-Syir’ah, 43(1), p. 97-113. Locke, J. (1993). Two treatises of government. London: New Edition. Ma’arif, A. S. (1996). Islam dan politik: Teori Belah Bambu Masa Demokrasi Terpimpin (1959-1965). Jakarta: Gema Insani. Maplecroft. (2016). Global Human Rights Risk 2016. Retreived from: http://reliefweb.int/report/world/human-rights-risk-index-2016-q4 Parmudi, M. (2014). Islam dan Demokrasi di Indonesia: (Dalam Perspektif Pengembangan Pemikiran POLITIK Islam). Semarang: IAIN Walisongo Semarang. Putra, D. (1995). Hak Asasi Manusia Menurut al-Quran. Jakarta: PT Al-Husna Dzikra. Ridla, R. (1953). Tafsir al-Manar (Volume VI). Kairo: Dar al-Manar. Sudjana, E. (2002). HAM dalam Perspektif Islam. Jakarta: Nuansa Madani.



EMPOWERING ISLAMIC HUMANISM WITHIN CRISIS OF HUMANITY Baedhowi STAINU Temanggung Jl Suwandi-Suwardi Temanggung E-mail: [email protected]

ABSTRACT Humanism is a universal discourse that is often discussed for a long time. Historically, Humanism in Arab-Moslem societies became socio-religious triumph of civilization. Many intellectual Muslim were humanists. In European experience, humanism had become the tragedy of humanity. From the historical tragedy of theo-anthropho humanism, we can understand humanism and the important of humanity, especially referring the phenomena of current human crisis. Beginning from the past experience and the human crisis, this article want to explore the basic of epistemology in Islamic studies that moves mindset of the Muslims and their religiosity. It becomes important in our Islam. Islam as religion and humanism as philosophical issue are always in harmony, both of them are not in dichotomy. They must be practiced in daily life. Praxis humanism is significant in contemporary era, when we see the real crisis of humanity in local or global context. The epistemological narrow mindedness in praxis Islamic city makes the face of Islam bad, inhuman, intolerant and it is often symbolized as radicalism, terrorism and anger. This negative image just does not cause distance and disharmony among the internal Muslims, but also often makes conflicts with other believers. And it will pull away from human peace. Keywords: Islamic Humanism, Praxis epistemology, Peace.

PENDAHULUAN “Humanism is appreciation of man and the values, real and potential in human life. It esteems man – not as an animal, a machine, or an angel, but as a man. It is concerned with the agonies and triumphs of the human spirit, not in racial or religious, or intellectual elite, but in the whole range of history and experience. It may be humble or haughty, accurate or mistake in its judgments, but always it cherishes humanity” (Humanisme adalah penghargaan atas manusia dan nilai-nilai yang nyata dan potensial dalam kehidupan manusia. Humanisme memperlakukan/menghargai manusia bukan sebagai binatang, mesin atau malaikat, melainkan sebagai manusia. Ia memperhatikan dengan segala kekurangan dan kelebihannya akan spirit manusia, bukan dalam arti ras, agama atau elit intelektual, melainkan dalam seluruh rangkaian sejarah dan pengalamannya. Ia mungkin rendah atau sombong, salah atau benar dalam keputusannya, namun ia senatiasa menyayangi kemanusiaan).1

1

R.L.Shinn, New Directions in Theology Today, Volume VI. Man: The New Humanism, (London: Westminster Press, 1976), 24



Makna humanisme di atas bersifat umum yang bisa diacu setiap orang tanpa harus dibedakan oleh sekat-sekat ras, strata sosial atau keyakinan agama. Siapa pun orangnya, baik ia beragama Islam, Kristen, Yahudi, Hindu, Budha, Konghucu bahkan orang yang tidak beragama sekalipun tetap harus dihormati dan diperlakukan secara manusiawi. Setiap agama jelas mengajarkan pada pemeluknya untuk menghormati orang lain, hidup berdampingan secara harmonis dan damai. Semua itu merupakan spirit dari humanisme. Kekerasan yang sering terjadi dan mengatasnamakan agama biasanya disebabkan karena ketidakseimbangan antara semangat keberagamaan yang tinggi dan kemampuan memahami ajaran agama. Semangat agama yang tinggi tanpa pemahaman yang mendalam atas dimensi esoteris agama banyak mendorong orang pada sikap fanatik, pada keberagamaan yang sempit (narrow religiousity) dan dan cendrung menjadi kelompok fundamentalisme dalam makna negatif-prejoratif. Fundamentalisme agama atau dalam grand theme makalah ini disebut “Radiklisme Agama” – meski lahir dari sejarah Kristen, namun hemat penulis tetap relevan untuk konteks Islam dan agama-agama lain —Istilah ini memang tidak seharusnya bekonotasi buruk, karena ia merupakan usaha orang-orang untuk taat dan setia pada dasar-dasar ajarannya. Fundamentalisme lahir sebagai gerakan militan biasanya muncul karena mereka ingin kembali pada masa lalunya yang ideal atau kangen dengan sebuah kehidupan yang dipandang sebagai paradise lost (Firdaus yang hilang). Hanya saja istilah itu menjadi “bad word” dan bercitra negatif-prejoratif ketika ia dikaitkan misalnya dengan kefanatikan (bigotry), sektarianisme (sectarianism), dan pola pikir pada absolutisme, dalam memahami agama secara ahistoris, apologetik dan emosional sehingga gerakannya cendrung menjadi intoleran, eksklusif bahkan destruktif2 Sikap dan pemahaman keagamaan yang rigid, keras dan inolaran semacam ini yang sering memposisikan agama selalu berseberangan dengan humanisme. Sementara Islam sebagai pamungkas agama samawi melalui keteladanan Nabi Muhammad dengan sunnah-sunnahnya jelas merupakan agama yang humanis, menghargai kedamaian dan perdamaian serta bisa hdup secara damai dengan pemeluk agama lain. Karena itu, sosok Nabi sebagai figur sentral dalam Islam merupakan puncak suri tauladan dalam kehidupan Muslim sebagaimana digambarkan dan dijelaskan oleh al-Qur’an, “laqad kana fi rasulillah uswatun khasana” (QS; 33; 21). Keteladanan nabi ini sejatinya juga merupakan pengejawantahan wacana qur’ani atau living Qur’an, sehingga istri nabipun, Aisah melukiskan keagungan akhlak nabi dengan hadist, “kana khuluquhu al-Qur’an”. Misi profetis Muhammad ini sejatinya juga merupakan grand mision dari Tuhan seperti dijelaskan Qur’an, “wama arsalnaka illa rahmatan lil ‘alamin” (QS; 21; 107). Fundamenatalisme —dalam konteks Kristen— sebagai anak-cabang dari evangelisme dalam gerakan Protestan sangat menekankan pada: 1. Bibel bersifat otoritatif dan reliable (dapat dihan-dalkan), 2. Keselamatan abadi hanya mungkin dengan “dilahirkan kembali”, termasuk kepercayaan pada Kristus dan karyanya, 3. Kehidupan yang transformatif-spiritual mesti ditandai dengan tingkah laku moral, membaca Bibel, berdo’a dan melakukan missi. Dari sini fundamentalisme kemudian tanpa kompromi selalu melawan terhadap teologi modernism yang berusaha mensekularisasikan budaya.. Mercea Eliade, Encyclopedia of Religion, Vol VII, (1987), 190. Lihat juga, Barr, James., Fundamentalism, (London: SCM Press, 1977). 2



Karena itu pula dalam misi kenabiannya Nabi selalu menegaskan dengan sabdanya, “Innama bu’istu li utammima al-akhlaq”. Kalau Nabi sebagai figur teladan bagi ummat Muslim dan kita sebagai Muslim senantiasa ingin mengikutinya pertanyaan kemudian adalah mengapa masih banyak para pengikut Muhammad (Muslimin) dalam kehidupan beragama bisa menjadi garang, intoleran dan tidak humanis? Dari sikap semacam itu adakah sesuatu basis epistemologi yang telah mempengaruhi mindset dan prilaku mereka? Atau salahkah sikap mereka dalam menghadapi kehidupan sejalan dengan lajunya budaya dan peradaban yang mengitari mereka3 ? Pertanyaan-pertanyaan semacam itu sering muncul di benak penulis seiring dengan munculnya berbagai prilaku keagamaan, yang dalam grand theme tulisan ini sebagai wujud ‘radikalisme agama’. Karena itu, dalam tulisan ini penulis mencoba mengkaji tentang relevansi humanisme Islam terkait dengan basis epistemologi dan praksisnya, terutama terkait dengan sering munculnya kekerasan yang berbasis agama, sikap intoleran dan inhuman dari orang yang mengaku beragama (Muslim). SIGNIFIKANSI HUMANISME UNTUK “KEKITAAN” Indonesia adalah bangsa besar dengan negara berpenduduk Muslim terbesar di dunia. Untuk mewadahi keberadaan kita semacam itu, juga sebagai nation-state dengan segala keunikan dan pluralitas yang ada, bangsa kita telah membuat semboyan “Bhineka Tunggal Ika”. Makna semboyan ini tentunya bisa diinterpretasikan dengan berbagai makna sesuai dengan konteks kekitaan. Misalnya selain dimaknai dengan plurality in unity, juga bisa dimaknai dengan diversity in unity, Plurality in common platform (kalimatun sawa), agreement in disagreement dan sebagainya. Semua pemaknaan itu tentunya masih tetap dalam kerangka menjaga keutuhan kesatuan republik nagara Indonesia NKRI. Sayangnya, kita sebagai Muslim mayoritas di negeri ini kadang-kadang masih bermental minoritas dalam makna sebagai warga negara.4 Mental sebagai Muslim minoritas ini sering kali membuat kita menuntut lebih dari hak kita sebagai warga negara. Sikap semacam ini barangkali yang masih menjadi kendala teologis maupun psikologis bagi Muslim sendiri dalam memperjuangkan proses demokrasi dan demokatisasi di Indonesia. Sementara bagi non-Muslim sikap semacam ini secara tersirat juga sering menjadi “ganjalan” dan endapan sosiologis, teologis dan psikologis warga minoritas non-Muslim di sini dalam keseteraan kewarganegaraan (citizenship) sebagaiamana diamati dan dirasakan oleh intelektual dari California University yang juga menjadi pengajar di CRCS UGM, Gregory Vanderbilt.5 Karena itu, humanisme hemat pnulis tetap akan menemukan signfikansi untuk 3

Term ke budayaan (culture/tsaqafah) hemat penulis merupakan istilah yang lebih halus dan lebih bersifat batiniah dari peradaban (civilization/hadzarah) yang lebih bersifat lahiriah, fisikal dan wadak. 4 Ungkapan dari asumsi di atas sebenarnya terilhami oleh keberadaan ummat Islam di masa Nabi Muhammad ketika berada di Madinah.Nabi dan kaum muslimin kala iitu bisa hidup damai dengan kelompok minoitas, seperti kaum Yahudi, kaum Nasrani dan kelompok minoritas lainnya. 5 Lihat Makalah Gregory Vanderbilt, “Global Prespectives on Religionand Public Life in Indonesia: Minority Citizenships” Makalah Seminar International “Religious Society Phenomena in Indonesia and Global Prespectives” di STAINU Temanggung, (16 Desember 2016.)



konteks “kekitaan”, dan peneguhan kita sebagai Muslim, sebagai bangsa maupun sebagai warga dunia. Humanisme sebagai didefinisikan di atas justru akan semakin tertantang dengan munculnya berbagai current issues, terutama yang terkait dengan kekerasan atau radikalisme agama. Kekitaan di sini dimaksudkan sebagai warga Indonesia dan dunia. Terma kekitaan ini selain untuk menghargai diri dan jati diri kita sebagai Muslim, sebagai individu, sebagai masyarakat, serta sebagai bangsa, juga untuk mengukuhkan keberadaan kita sebagai warga dunia. Humanisme dalam konteks Islam tetap mempunyai konsens utama dalam persoalan manusia sebagai pengemban peradaban keilmuan (khadarah al-ilmiyy), dan persoalan dignity manusia. Semua upaya itu, tentunya tanpa harus menghilangkan penghargaan kita terhadap the others, atau liyan yang berbeda-beda, baik dalam basis epistemologis, dalam bahasa dan budaya, dalam ras hinga perbedaan bangsa dan agama. Semua perbedaan itu tetap kita upayakan menuju masyarakat yang bermartabat dan berperadaban. Atau dalam bahasa al-Qur’an berbagai perbedaan itu sebagai upaya untuk saling mengenal, yang puncak praksisnya adalah untuk menegaskan sejauhmana tingkat ketaqwaan kita di sisi Allah6. Oleh karena itu Humanisme Islam dalam praksis keislaman dan keindonesiaan hemat penulis mempunyai relevansi dengan kerangka pemikiran mantan PBNU, KH Ahmad Shiddiq yang telah menawarkan konsep, a. Ukhuwah alislamiyyah, b. Ukhuwwah al-wathaniyyah dan c. Ukhuwwah basyariyyah/ insanityyah. Persaudaraan antar sesama Muslim (Ukhuwwah al-Islamiyyah) mempunyai relevansi dengan realitas kita sebagai negara dengan penganut Islam terbesar di dunia. Persaudaraan antar sesama Muslim ini harus tetap kita pertahankan melampaui sekat-sekat ideologi, perbedaan varian-varian aliran dan madzhab yang diikutinya. Semua aliran Islam tersebut tentu mempunyai basis epistemologi masing-masing yang perlu kta hargai dan hormati serta perlu berdialog secara sehat sehingga tidak menimbulkan arogansi truth claim dengan menyisihkan epistemologi yang dimliki orang, kelompok, madzhab, organisasi lain.7 Karena dengan memperbesar adanya perbedaan epistemologi tidak jarang yang terjadi adalah saling membid’ahkan, saling memurtadkan bahkan saling mengkafirkan.8 Bagi para pendukung masing epistemologi keislaman hendaknya tetap saling menyapa dan berdialog secara sehat dan rasional. Karena hemat penulis sebuah pemegang otoritas epistemologi tertentu dalam ilmu keislaman, tentu tidak bisa seteril dari masukan dan pengaruh ilmu keislaman yang lain. Dialog dan Kaji lebih lanjut misalnya ayat Qur’an, al-hujurat:13, “Inna khalaqnakum syu’uban wa qabaila li ta’arafu inna akarmakum indallah atqakum” (QS;49:13) 7 Dalam konteks pemikiran Islam kontemporer untuk mengamati perbedaan basis epistemologi, penulis mepinjam dari kerangkan pemikiran Muhammad ‘Abid al-Jabiri, yang membagi epistemologi ilmu-ilmu keislaman/nalar islami menjadi 3 bagian, Yakni: a. nalar Bayani, b. Nalar Irfani;c. Nalar Burhani. Lihat Jabiri, Abid M., Al-Taqwīn al-‘Aql al-‘Arābīy, Beirut: Markaz Dirasah al-Wahdah cet. Ke-4. 1989. Idem., Bunyāh al-‘Aql al-‘Arāīiy: Dirasāh Tahlīlīyah li Nuzūm alMa’rīfah fī Tsaqāfah al-Islāmīyah, Beirut: Markaz Dirasah al-Wahdah al-Arabiyah, 1991. Sementara dalam konteks yang lebih luas penelitian penulis menemukan epistemologi Humanisme Islam menjadi: a. Humanisme literer; b.Humansme relijius, c.Humanisme filosofis Lihat juga Baedhowi, Epistemologi Humanisme Islam Disertasi UIN Yogyakarta, (2013). 8 Abdulah, M. Amin, “Ta’wīl al-Ilmi: Ke Arah Perubahan Penafsiran Kitab -Suci”, al-Jami’ah, Vol. 39, No. 2, 2003. 6



dialektika antar epistemologi tersebut penting dilakukan terutama dalam kerangka besar pengembangan keilmuan dan dalam praksis pergaulan inter dan antar umat secara bermartabat. Ukhuwwah al-wathaniyyah, atau persaudaraan berdasar kebangsaan atau nilai-nilai kebangsaan merupakan pilar persaudaraan kedua setelah ukhuwwah islamiyyah. Persaudaraan ini tentu berdasar keberadaan kita sebagai bangsa secara utuh dalam wadah NKRI. Dalam hal ini, para founding fathers telah memberi contoh nyata dalam menerapkan ukhuwwah wathaniyyah. Mereka meski berbeda agama, visi dan perbedaan epitemologi, namun mereka tetap menunjukkan toleransi yang tinggi dan saling menghargai satu sama lain. Semua itu dijalankan dalam rangka menuju Indonesia yang dicita-citakan dan dalam kerangka NKRI. Ukhuwah wathaniyyah ini sebagai kta saksikan dalam perjalanan sejarah sering “terkoyak” atau dirusak oleh kepentingan pribadi, golongan, rezim penguasa atau partai tertentu. Setelah ukhuwwah wathaniyyah yang tak kalah pentingnya adalah ukhuwah basyariah atau ukhuwwah insaniyyah. Persaudaran berdasar kesamaan sebagai manusia dan nilai-nilai kemanusiaan mempunyai signikansi atau nilai sangat penting bukan saja hanya dalam menjaga hubungan antar sesama Muslim, sesama anak bangsa namun juga berdasar persatuan antar manusia. Semua manusia baik secara fisik atau wadak biologis (basyar) maupun dalam makna manusia yang telah dan terus mengembangkan potensi dirinya (insan)9, harus dihargai sebagai manusia. Dalam konteks Islam penghargaan itu, misalnya dinyatakan oleh Nabi bahwa, “kullukum min Adam wa Adam min turab, la farqa baina ‘a’jamiyyin wa ‘arabiyyin illa bit taqwa” (al-hadist). Berdasar dari realitas kerangka kebangsaan kita dan persaudaraan yang telah terajut dalam Kesatuan Negara Republik Indonesia (NKRI) serta realitas kesejarahan kita yang telah membentuk negara-bangsa (nation-state) seperti sekarang ini, maka semua itu perlu terus kita syukuri dan kita kembangkan menuju Indonsia yang lebih baik, lebih adil, lebih damai, lebih demokratis, lebih sejahtera dan seterusnya. Lebih-lebih lagi bila kita menenggok berbagai peristiwa di belahan dunia, terutama di wilayah Arab yang saat ini tengah marak dengan “Arab Spring”10, kondisi keamanan kita memang lebih baik. Dari kawasan hot spot Arab tersebut kita bisa belajar banyak dari mereka betapa berharganya nilai-nilai keadilan (sosial, ekonomi, politik), nilai demokrasi, dan bagaimana mempraktikkan nilai-nilai agama dalam kehidupan secara ramah, santun dan damai. Berkecamuknya dan berlanjutnya phenomena “Arab-Spring” hemat penulis juga tidak terlepas dari basis epistemologi kearababan (baca keislaman) yang mengendap dalam rezim penguasa dan masyarakat yang ada di sana. Rezim 9

Pemilahan gambaran manusia dalam termonlogi, basyar, nas dan insan di atas hemat penulis merupakan hasil temuan mufassirah Mesir, Aisah Binti Syathi’ yang digali dari wacana Qur’an. 10 Istilah Arab Spring.menjadi istilah fenomenal dan kian populer bagi kebangkitan “demokratisasi” di wilayah Arab, terutama terhadap rezim pemerintah yang otoriter. Fenomena ini kian bersemi sejak tumbagnya rezim penguasa di Tunisia, Desember 2010, yang terus menjalar ke Lybia, Aljazair, Mesir, Libanon, Yaman,Irak, Sahara Barat, Suriah/Syam.dll.Gelombang Arab Spring ini dari sisi humanisme Islam juga sangat memprihatinkan terutama dengan perang dan terbunuhnya orang-orang islam oleh sesama muslim.



penguasa yang dispotik,otoriter dan “korup” dan kondisi masyarakat yang “miskin” dan termarjialisasikan hemat penulis menjadi salah penyebab kekecauan, kekerasan atau radikalisme yang terjadi di sana. Terlepas dari phenomena di atas, kita seharusnya tidak perlu kaget atau dikagetkan kembali dengan bebagai bentuk radikalisme yang ada di wilayah Arab dan telah merambah kemana-mana. Radikalisme yang terjadi bisa jadi lebih pada persoalan demokratisasi dan persoalan keadilan (politik-ekonomi), namun karena alot atau ketidakjelasan solusi akhirnya juga membawa-bawa nama agama. Kasus munculnya ISIS misalnya, peristiwa ini hemat penulis lebih merupakan bentuk kekecewaan masyarakat (Irak dan Syiria) terhadap otoriteritarinisme rezim yang tengah berkuasa dan akhirnya menjadi konflik dan perang saudara yang berkepanjangan. Meski semua yang terjadi di kawasan Arab Spring lebih bersumber pada persoalan keadilan sosial dan politik, namun bila kita kaji lebih jauh juga mempunyai basis epistemologis dari pelaku-pelakunya. Kekecewaan politis ini yang memicu munculnya ISIS (Islamic State of Iraq and Syam). Para radikalis Islam ini dengan epistemologis mereka mencoba membentuk “negara”, daulah atau pemerintahan baru untuk menggantikan rezim “taghut” atau rezim otoriter yang telah ada. Karena itu, kelompok ISIS meyakini bahwa perlawanan terhadap rezim-rezim otoriter dan para pendukungnya merupakan bentuk “Jihad” dan ijtihad ala epistemologi mereka. Karena itu pula kenapa perang bersaudara di wilayah Irak dan Syiria berlanjut dan serangan terorisme di luar kawasan hot spot Arab juga terjadi. Fenomena ini dalam asumsi penulis selain didasari oleh kekecewaan mereka terhadap rezim yang berkuasa (Basyir Assad) di aras nasional juga bersumber dari ketidaksiapan epistemologis dalam membendung budaya dan peradaban Barat di aras global. Dan salah satu contoh current action radilakisme yang berbasis epistemologi agama adalah teror yang melanda dan mencekam seluruh Paris, Perancis tahun lalu. Aksi teror Paris, Sabtu dini hari atau Jum’at malam telah mengakibatkan 129 meninggal dan sedikitnya 350 orang luka-luka dan 99 dalam kondisi kritis. 11 Tragedi teror di berbagai tempat di Paris (gedung pertunjukan Bataclan, bar, restoran, dan stadion sepak bola Stade de France) sontak membuat Presiden Perancis, Francois Hollande menyatakan, “perang terhadap kelompok Islam radikal, Negara Islam di Irak dan Suriah (NIIS) dan 3 hari berkabung nasional”. Belasungkawa internasional pun berdatangan dari berbagai penjuru negara di dunia. Pertemuan negara-negara dengan ekonomi terbesar di dunia, termasuk Indonesia yang tergabung dalam G-20 juga menggelar pertemuan tahunan 15-16 Nopember 2015 di Antalya, Turki dengan salah satu agenda utamanya, “Global Challenges: Terrorism, Refuse Crisis”. Tidak sampai di situ, sebagaimana disiarkan oleh TV Perancis “France-24” negara dengan keindahan Kota Paris dan ketenaran menara Eiffel ini pun segera membalas serangan ke pusat kegiatan dan jaringan kelompok Islam radikal, NIIS (Negara Islam di Irak dan Suriah), di Suriah. Dari aksi radikalisme dan counter radikalisme semacam ini maka yang terjadi justru serial konflik, kekerasan dan aksi teror yang berkelanjutan. Terbukti di Swiss dan 11

Kompas, (15-16/11/2015).



di pusat belanja kado Natal Berlin, Jerman baru-baru ini juga terjadi teror dengan belasan korban yang diduga kuat dilakuakan kelompok Islam radikalis (ISIS)12 Dari berbagai tragedi di atas kita perlu meneguhkan kembali pentingnya peran agama dan praktik keagamaan yang humanis. Hal ini mengingat sering terjadinya kekerasan dan teror di ruang publik bahkan peperangan yang mengatasnamakan agama. Terlepas dari stigmatsasi siapa pelaku teror dan siapa dalang di balik gerakan-gerakan terorisme serta melihat situasi dunia yang telah mengglobal dan kondisi keberagamaan saat ini, penulis juga tidak bisa melupakan tesis politis, dan provokatif yang telah digulirkan Samuel Huntington, tentang “Clash of Civilzation” dalam Foreign Affairs, (1993). Tesis ini seakan-akan menjadi pemantik benturan beradaban di era global, mengesampingkan tesis teologis dan filosofis (humanisme) dari watak agama yang sejatinya bersifat humanis. Kekontrasan dua tesis ini yang sering membuat agama diasumsikan dan dituduh sebagai pembawa kekerasan, terorisme dan berbagai laku inhuman. Dari dua tesis ini, mungkinkah praktik-praktik antara agama dan politik dipersatukan agar aksi kekerasan, teror dan radikalisme agama bisa diminimalisir? Syukur bisa dihentikan. Hal ini mengingat wacana dan praktik politis akan menjadi carut maut tanpa sentuhan nilai-nilai moral, terutama dari nilai-nilai agama. Sementara agama tanpa dukungan politis yang adil dan beradab juga akan tidak berdaya. Isyu politis ini barangkali juga yang menguatkan tesis di atas tentang peran penting negaranegara maju (Barat), seperti AS dan Eropa dengan negara non Barat dalam merajut peradaban yang adil dan manusiawi. Bila rajutan dan tatanan politik, ekonomi tidak mencerminkan keadilan, maka bisa jadi perbedaan dalam keyakinan, agama, ras, bangsa dan seterusnya akan terus memantik bentrokan dalam peradaban. EPISTEMOLOGI RADIKALISME Epistemologi sebagai uraian dan jabaran dari kata episteme (cara pandang) dan logos (ilmu), bisa berarti “pengetahuan”, “kebenaran” dan “pikiran” atau tepatnya sebagai “teori pengetahuan yang benar”.13 Teori pengetahuan ini berguna untuk menganalisis, mengkritisi proses dan prosedur jalan pengetahuan dalam membentuk diri dan mindset para pelaku praktisnya. Terlepas dari makna difinitif epistemologi yang berbagai macam, penulis tertarik dengan munculnya gerakangerakan Islam radikal di berbagai tempat dan belahan dunia. Gerakan-gerakan ini selain banyak didasari oleh situasi dan kondisi (percaturan politik, budaya dan kondisi ekonomi) sebenarnya juga mempunyai basis epistemologi. Ciri-ciri epistemologis radikalisme dalam gerakan islam dalam asumsi penulis biasanya akan mudah dikenali dengan model pemahaman keagamaan yang antara lain: tekstual-skriptural dan bersifat eksoteris; ingin mengembangkan visi ideologis-politis dan kekuasaan, misalnya dalam memaknai dan mengeksplorasi “jihad”; sikap intoleran terhadap perbedaan yang ada (budaya, agama) sehingga

12 Lihat berita dari saluran TV Perancis, France 24 juga saluran TV Rusia, Russian Tood (22/12/2016; pk. 7.00) 13 Woozly Anthony Douglas, “Epistemology” dalam William Denton, Encuclopedia of Britanica (Chicago: Encyclopedy of Britanica, 1972),. 650.



cendrung mengamini dan menggelontorkan tesis Huntington atas benturan peradaban yang ada yang disertai aksi-aksi kekerasan, terror dan bentuk radikalisme14. Dari kesempitan epistemlogis dan sikap ideologis yang dikembangkan gerakangerakan Islam radikal semacam ini, maka tidak mengherankan mereka kemudian bukan saja menjadi intoleran terhadap berbagai perbedaan yang ada, tetapi juga menjadi semakin beringas, sampai-sampai memunculkan klaim “takfir” (pengkafiran) terhadap orang, golongan, atau masyarakat yang berada di luar kelompok atau agamanya. Atas mindset, ideologi dan sikap seperti ini maka perbedaan apa pun, baik politis, ideologi, lebih-lebih agama akan senantiasa dianggap sebagai musuh dan ancaman. Sikap defensif-ofensif semacam ini yang sering diistilahkan oleh intelektual Muslim humanis dan Profesor Pemikiran Islam dari Universitas Sorbonne, Mohammed Arkoun sebagai eksklusivitas bentuk prilaku dan sikap yang senantiasa akan menolak dan mengasingkan setiap berbedaan antar budaya dan peradaban yang ada (systemes culturels d’exclusion).15 Gerakan Islam ideologis semacam ini dalam realitas global juga telah menjadi ikon kaum Islam fundamentalis, para ‘jihadist’ dan kelompok Islam radikal yang sering mengatasnamakan sebagai aksi jihad Islam melawan Mc.World. Yakni sikap berseberangan terhadap simbolisasi budaya dan peradaban Barat yang sekular.16 Kelompok ini sejatinya dalam kehidupan keseharinya juga mengalami sekularisasi. Namun mereka biasanya tesisih dari kehidupan peradaban modern. Wacana yang dibangun oleh kaum fundamentalis dan para jihadist biasanya dimaksudkan untuk memobilisasi massa, yakni untuk membangkitkan angan-angan sosial kolektif umat, misalnya tentang idealisasi negara atau khalifah Islam. Gerakan mereka terlihat bersifat ideologis dan bernuansa poitis dengan dalih: pertama, Islam adalah adalah satu-satunya alternatif yang kredibel daripada model politik sekuler yang diterapkan di Barat; kedua, Gerakan seperti ini dikenal dengan visi ideologisnya, beserta pemimpin-pemimpinnya seperti Sayyid Qutub, Ali Shari’ati, Hasan alBana, Rasyid Sanusi, Abd Salam Faraj dan tokoh lain yang kental dengan visiideologisnya. Yakni ingin memonopoli wacana agama di ruang publik.17 Penulis di sini tidak bermaksud mengecilkan peran tokoh-tokoh ini, signifikansi karya-karya mereka dan visi ideologi-politisnya. Namun menurut Arkoun aksi, bentuk praksis epistemologi dan argumen sederhana mereka adalah untuk memobilisasi “kaum Muslimin yang sedang putus asa” menghadapi masyarakat Barat yang secara politik,ekonomi, sosial dan budaya sedang di atas angin dan mendominasi.18 Fenomena gerakan ISIS atau NIIS (Negara Islam di Irak dan Suriah) yang telah merambah di Indonesia mencerminkan betapa dangkalnya basis epistemologi ke14 Term “Radikalisme” merupakan turunan dari kata Yunani radix=akar, Sementara radikalisme dalam makna ideologis digunakan kaum radikalis dalam memecahkan akar masalah secara paksa, kasar terhadap pihak lain dan cendrung revolusioner sehingga menjadi istilah yang berkonotasi negatif. 15 Mohammad Arkoun, Pour une critique de la raison islamique, (Paris: Maisonneuve et Larose, 1984), 53. 16 Mohammed Arkoun, Humanisme et Islam, (Paris: 2006). 17 M. Arkoun, “Imaginaire social et leaders dans le maonde muselman contemporain” Arabica, No.1, (1989), 23; /Baedhowi, Antropologi al-Qur’an, (Yogyakarta: LKiS, 2008), 118-120 18 Lihat “Actualite du problème de la personne dans la pensee islamique”, Revue Internationale .des Sciences Sociales, UNESCO, vol. XL, 1988.,22-25;



islaman mereka terhadap persoalan “jihad” yang identik dengan peperangan. Ideologi politis gerakan radikalis Islam ini sering memunculkan makna jihad secara sempit, ofensif dan brutal sebagai bentuk konfrontasi atau perang fisik (qital) terhdap berbagai perbedaan politis, terutama pemerintahan dan negara yang sekular. Padahal dalam konteks kita, Indonesia adalah dar al-shulh (negara/wilayah damai) dengan mayoritas Muslim, bukan wilayah dar al-harb (negara/wilayah perang) seperti seperti Israel atau wilayah yang boleh diperangi sebagaimana digambarkan dalam kitab-kitab fiqih klasik. Dengan basis epistemologi model abad pertengahan, jihad dimaknai sedemikian rupa, bahkan seolah-olah telah menjadi kredo dan rukun Islam ke enam (setelah sahadat, shalat, puasa, zakat dan haji). Pemaknaan jihad semacam ini juga akan terasa aneh dan asing bila dihadapkan pada kenyataan kehidupan masyarakat global saat ini sebagaimana amatan peneliti keislaman dari Perancis, Oliver Roy19. Dampak dari penyempitan epistemologis (epistemological narrowmindness) ini hemat penulis yang sering memunculkan ketegangan, konflik horizontal dan terror atau radikalisme agama. Munculnya gerakan dan ideologi Islam trans-nasional yang bersifat radikal di Indonesia seperti NIIS adalah sebuah “Islam Import” yang tengah mencari jatidiri dan riskan terhadap berbagai perbedaan epistemologis keberagaman dan keberagamaan yang ada. Gerakan Islam trans nasional tersebut adalah Islam ideologis yang tengah liar dan mengembara dengan angan-angan sosial para pemimpin dan pendukungnya sehingga label “Islam” di sini cendrung dimonopoli oleh golongan dan aliran mereka secara terbatas dan eksklusif. Para pelaku teror tersebut yang sering memanipulasi agama untuk kepentingan politik mereka. MENEGUHKAN KEMBALI HUMANISME ISLAM Dalam makalah ini penulis tidak bermaksud mempertentangan berbagai definisi, makna dan istilah humanisme sebagai wacana filosofis dan Islam sebagai wacana agama, Humanisme Islam di sini, bila penulis boleh meminjam kerangka pemikiran M. Arkoun, dalam Lectures du coran, (1991) dan pemikiran Jacques Maritain dalam Humanisme integral: Problemes temporels et sprituels d’une nouvelle chretiente (1968) sebagai sebuah sintesis pemikiran humanisme integralfilosofis. Theorical framework humanisme Islam ini penulis tawarkan sebagai sebuah pemikiran yang wujud praksisnya diharapkan bisa menggabungkan antara idealitas bahasa wahyu (Qur’an) dalam arti “seutuhnya”. Yakni Qur’an sebagai wujud Kitab suci dengan bahasa teks-teks suci yang imajinatif, simbolis, berdimensi mitis (bukan usthurah/dongeng atau cerita palsu) dan mencerahkan serta praksisnya sejalan dengan realitas kehidupan manusia secara nyata. Yakni dalam lingkup peran aktif kesejarahan manusia di bumi ini (tarikh al-ardhiyy/terresterial history).20 Sintesis dari teori ini sebenarnya juga merupakan hasil temuan penulis atas epistemologi humanisne pemkiran M. Arkoun plus obsesinya untuk megembalikan bahasa dan diskursus al-Qur’an ke fenomena global Qur’an ke bahasa wahyu. 19 20

Lihat Oliver Roy, dalam Geneologie de l’Islamisme (Paris: Table Ronde, 2011) Arkoun, Lectures du coran, ed.ke-2 (Tunis: Alif, 2011), 270.



Wahyu sebagai fenomena bahasa agama dan praksis keberagamaan universal tentunya juga tidak mempertentangan antara dimensi kebahasaan secara tekstual dan dimensi kesejarahan manusia di bumi secara kontekstual. Implementasi teks-teks suci tersebut yang dalam realitas keislaman dan kehidupan keberagamaan manusia perlu terus diupayakan dan dikembangkan untuk membedakan kandungannya yang bersifat spiritual-transendental dengan wilayah historis yang bersifat profan dan sekular secara jernih. Karena itu, pemaknaan wahyu (Qur’an) dalam pemikiran Arkoun lebih merupakan pengembalian ke bahasa wahyu dan esensi misi profetis secara koprensif dan unversal.21 Humanisme integral-filosofis dalam konteks ini dimaksudkan untuk menyeimbangkan kecendrungan antara prilaku manusia yang lebih mengutamakan tuhan atau humanisme teosentris dengan prilaku manusia yang lebih dipusatkan pada manusia atau humanisme antroposentris. Tanpa keseimbangan prilaku humanis yang teosentris dan antroposentris bisa mengakibatkan tragedi kemanusiaan sebagaimana sering terjadi, baik di dunia Barat maupun di dunia Timur (Islam).22 Di sini, —meminjam teori Arkoun, betapa signifikan dan peran penting dari humanisme relijius, seperti sufisme, dan dunia tasawuf. Epistemologi humanisme relijius ini dalam nalar keagamaan dikenal sebagai praktik psikognosis yang berdasarkan direct experiences, lebih mengandalkan resiproksitas keberagamaan, bersifat intuitif, mengutamakan presepsi batiniah dan seterusnya. Pengalamanpengalaman batin ini biasanya amat membekas secara mendalam, otentik, fitri dan hampir-hampir tak terkatakan dan terungkapkan oleh logika dan bahasa. Semua pengalaman tersebut sangat terkait dengan pengalaman resiproksitas, rasa empatis dan simpatis manusia. Pengalaman ini akan dirasakan langsung oleh seluruh umat manusia apa pun warna kulit, ras, budaya dan agama yang dipeluknya. Pengalaman tentang terjadinya bencana, konflik horizontal, kekerasan, terror hingga peperangan jelas akan bisa dirasakan semua orang tanpa harus membuka teks-teks suci atau menelaah dalil-dalil terlebih dahulu dari para pemeluk agama.23 Sayangnya praktik sufisme di dunia Islam terjadi kesenjangan antara wacana dan praktis. Di masa Nabi dan sahabat istilah sufisme belum “ada”, mereka lebih akrab dengan istilah dan praktik “ikhsan”24Namun demikian praktik ikhsan ini banyak diamalkan dimana-mana. Sementara pada era kontemorer istilah dan Universalitas bahasa al-Qur’an ini hemat penulis yang tetap ingin dirujuk Arkoun untuk mengembangkan visi humanismenya. Kerangka besar ini misalnya bisa dilihat dalam ungkapan Arkoun dalam menyitir hadist, “Lā yafham al-rajulu kulla al-fiqh hattā yarā li al-Qur’ān kulla alwujūh” atau dalam kerangka metodologis Arkoun dalam menawarkan studi al-Qur’an dengan merujuk pada karya al-Suyuti, al-Itqān fi Ulūm al-Qur’ān dengan 80 naw’nya (kategori) dan kajian “al-Kur’an” A.T Welch dalam Encyclopedia of Islam, serta berbagai pendekatan lainnya. Lihat Arkoun, Lectures du Coran, 1-5. 22 Ungkapan Gus Dur,”Tuhan tidak perlu dibela” meski didasari oleh kasus ketidak-harmonisan hubungan Umat Islam-Kritiani beberapa tahun lalu hemat penulis juga bisa menjadi penyeimbang antara umat beragama dalam memperhatikan persoalan humanisasi antara hal-hal yang bersifat teosentris dan antroposentris. 23 Abdulah, M. Amin, “Ta’wīl al-Ilmi: Ke Arah Perubahan Penafsiran Kitab -Suci”, alJami’ah, Mindset Vol. 39, No. 2, (2003). 24 Asbab al-wurud makna ikhsan lahir dari dialog Nabi bersama Jama’ah dengan Jibril yang dalam hadist didefinisikan dengan “an ta’budallaha ka’annaka tarahu,faillam takun tarahhu fainnahu yaraka” 21



wacana tasawuf ngembrah dan ada dimana-mana namun sedikit dipraktikan. Kesenjangan antara wacana dan praktis ini kiranya yang menyebabkan kemunduran akhlak dan terjadinya dekadensi moral.25 Keseimbangan dalam humanisme Islam yang integral-filosofis sebenarnya juga untuk membedakan antara tujuan beragama secara tulus dengan bahasa ideologis kepentingan manusia yang sering bersifat emosional dan sesaat. Cara-cara inkulisivitas keberagamaan semacam ini meminjam bahasa aksiomatis Arkoun tentu akan menempatkan bahasa wahyu sebagai sebuah kebenaran yang senantiasa relevan dengan kenyataan historis (Revelation = verité + historique).26 Yakni sebagai praksis keberagamaan yang shālikhun likulli al-zamān wa al-makān dalam artian sebagai bahasa agama yang senantiasa cocok dan sesuai dengan ruang, waktu dan konteks kemanusiaan universal. Kasus di Indonesia dengan kemunculan berbagai paham keagamaan (keislaman) trans nasional yang nampak eksklusif, rigid bahkan sering menggunakan kekerasan mengindikasikan bahwa semua itu digerakkan oleh mindset atas sebuah keyakinan epistemologis. Karenanya perlu dipikirkan dan diperkuat kembali caracara kebaragamaan yang menghargai berbagai bentuk keberagamaan meski epistemologinya berbeda, baik inter dan antar agama. Oleh karena itu, dalam kehidupan semacam ini sebuah epistemologi keislaman yang insklusif dan humanis merupakan sebuah keniscayaan dan secara terus menerus perlu dikembangkan dalam konteks keindonesiaan dan kebangsaan. Humanisme Islam hemat penulis sangat signifikans dan kontekstual untuk praksis keberagamaan saat ini. Lebih lebih lagi melihat maraknya fenomena berbagai keberagamaan yang cendrung mengusung kekerasan agama dan munculnya berbagai paham dan aliran keagamaan di tanah air dan di tingkat global. Maraknya gerakan keislaman yang berhaluan trans nasional, —yang mengusung radikalisme—keberadaan mereka seolah-olah menafikan realitas kebangsaan dan keindonesiaan kita. Faham dan aliran-aliran trans nasional seperti NIIS jelas sangat meresahkan dan telah menorehkan tragedi dan kejahatan kemanusiaan, sebagaimana yang terjadi di Paris, di berbagai kawasan Arab dan merembes ke Indonesia. Aliran itu, meski mengatasnamakan “Islam” namun jelas, gerakan ini berbasis epistemologi radikalisme yang mengendap dalam alam bawah sadar mereka. Praksis epistemologis semacam ini tentunya tidak sejalan dengan esensi keberagamaan, apalagi dengan konteks keberagamaan dan keindonesiaan kita yang santun, toleran dan moderat.27 Sementara makna Islam sebagai agama, dengan seluruh derivasinya bisa diartikan sebagai ketundukan dan keberserahan diri pada kehendak baik Tuhan dan prilaku ma’ruf manusia agar memperoleh keselamatan dan kedamaian di dunia ini dan di hari kemudian. Para nabi sebagai pengemban wahyu ilahi dan Muhammad sebagai nabi terakhir dalam Kitab Qur’an diutus ke dunia juga untuk menjadi Lihat Bentounes, Khaled, Le Soufisme couer de l’Islam, ed.ke-2, (Paris: Table rounde, 2009) MArkoun, Lectures, 279. 27 Tanpa bermaksud apologis-pledois, penulis sepaham dengan dua ormas terbesar dan se-bagai manstream keberagamaan, yakni NU dan Muhammadiyyah. Dua ormas ini telah sepakat untuk sama membendung dan melawan terorisme dan segala bentuk radikalisme agama. Kedua Ormas ini senantiasa nguri-nguri dan mengembangkan Islam moderat, tasamah dan humanis. 25 26



penebar rahmat bagi semesta alam.28Misi profetis Muhammad tidak lain juga untuk seluruh umat manusia sebagai pemberi kabar gembira dan pemberi peringatan.29 Rahmat dalam Bahasa Indonesia diartikan dengan, belas kasih; berkah; dan karunia (Allah). Rahmah dalam jabaran bahasa Arab mempunyai makna universal. Di antaranya adalah sebagai wujud berkah dan kasih sayang Allah, terutama bentuk kepedulian manusia terhadap sesama manusia, binatang dan alam (mikro dan makro kosmos)30. Tragedi pembantaian dan aksi teror yang terjadi di Paris, Perancis, di balahan Eropa, di Timur Tengah, dan di Indonesia, semuanya merupakan aksi kebrutalan, terror, dan kekerasan dengan bingkai politisasi agama. Kelompok ISIS yang terus menggila di Timur Tengah atau kelompok radikal Islam lain di kawasan “Arab Spring” yang telah dan sedang melakukan aksi jihadnya merupakan pembengkokan dari nilai agama. Gelombang Arab Spring ini dari sisi humanisme Islam juga sangat memprihatinkan terutama dengan perang dan terbunuhnya ratusan ribu orang-orang Islam oleh sesama Muslim. Aksi radikalisme meski dengan mengatasnamakan “dmokratisas’ dan agama hemat penulis bukanlah bentuk keberagamaan yang beradab dan esensi keberagamaan yang benar. Berbagai bentuk radikalisme agama yang telah, sedang dan “akan” terjadi, semuanya jelas bukan pengejawantahan esensi dan substansi bahasa agama dan praksis keberagamaan, Aksi radikalisme semacam itu malah merupakan kejahatan kemanusiaan yang tidak akan bisa dibenarkan dan ditolerir oleh nalar sehat, lebih lebih oleh nalar keagamaan. Karena agama apapun tidak akan pernah mengajarkan kekerasan dan teror. Berbagai bentuk kekerasan baik secara fisik maupun simbolis, lebih lebih bentuk teror yang mengancam jiwa dan fisik bukan berasal dari inti ajaran agama. Esensi ajaran agama adalah mengajarkan kedamaian dan merekomendasikan hidup berdampingan bersama inter dan antar pemeluk agama secara damai (peacefull coexistention). Sejarah para nabi dalam Abrahamic religions (Yhudi, Kristen, Islam) secara sepesifik dan nabi-nabi secara umum adalah pahlawan peradaban, penyebar perdamaian dan kedamaian. Karena itu, untuk mengenang jasa dan jejak historis nabi-nabi sebagai peneyebar perdamaian dan kedamaian dalam konteks Islam, mereka diberi gelar Alaihis Salam (As). Hanya nabi Muhammad saja yang kita beri gelar Salallahu ‘alaissalam (Saw). Gelar ini sebagai salam penghormtan Allah, para malaikat dan kaum Muslimin pada Muhammad, Sang Mustafa sekaligus sebagai imam al-anbiya’ wa al-mursalin sebagaimana anjuran dan imperatif alQur’an. 31 Dari gambaran di atas, sudah seharusnya kita terus membendung atau melawan radikalisme agama secara bersama-sama. Maraknya terorisme yang 28

QS; 21; 107; QS; 34; 28 30 Tim Penyusun Pusat Bahasa Indonesia, Kamus Besar Bahasa Indonesia (KBBI), (Jakarta: PT Gramedia, 2009), 921. 31 Bandingkan dengan gambaran dan imperatif al-Qur’an dalam (QS; 33: 56), Gagasan Islam sebagai agama damai dan penyebar kedamaian dalam diri penulis secara obsesif-konseptual terilhami pengalaman penulis dari hasil mengajar mata kuliah Sejarah Peradaban Islam (SPI) dan amatan penulis atas wawancara saluran TV Perancis, France 24 (6 Octobre 2015) dengan tokoh dan pimpinan (Mursyid) Tarekat Alawiyyah, Syeich Khaled Ben Tounes. 29



dilakukan kelompok Islam, ISIS di belahan dunia secara umum dan di belahan Eropa seperti di beberapa tempat di Paris,Perancis, di Swiss, dan baru-baru ini di Pasar penjual bingkisan Natal di Berlin Jerman hingga serangan di Ankara Turki dengan teriakan “Allahu Akbat” baru-baru ini, hemat penulis bukan perang agama, namun sebagai bentuk penegasan terhadap tesis Huntington, “Clash of Civization” atau bentuk ekstrimitas dan ekslusivitas penolakan terhadap setiap peradaban dan budaya yang berbeda (Systemes culturels d’exlusion) yang telah melampau batas kemanusiaan dan sudah terasa inhuman sebagaimana digelisahkan Arkoun.32 Radikalisme semacam itu jelas telah menorehkan skisma sosiologis maupun psikologis semua umat beragama dan menandai terulangnya kembali radikalisme agama atau bahkan peperangan yang mengatasnamakan agama. Namun dari semua itu, tanpa dukungan agama yang besifat humanis, perdamaian kedamaian antar manusia rasanya mustahil diwujudkan. Pernyataan ini secara tegas dinyatakan seorang teolog Jerman, Huns Kung dalam versi Perancis, “pas de paix entre les nations sans de paix entre les religions” (tidak akan ada perdamaian antara bangsabangsa tanpa ditopang perdamaian antara agama-agama). KESIMPULAN Dari paparan di atas sedikitnya bisa ditarik beberapa simpulan yang terkait dengan pesoalan humanisme Islam dan persoalan radikalisme agama. Antara lain adalah:  Humanisme Islam adalah sebuah bentuk penghargaan Islam terhadap dignity dan peran sentral manusia dalam mejalankan peranya sebagai pengemban dan pengembang budaya dan peradaban manusia untuk mewujudkan sejarah duniawnya (terresteial history/tarikhiy al-ardziyyiy).  Radikalisme Agama adalah sebuah bentuk penyimpangan dari esensi ajaran agama. Tidak ada satupun agama yang secara esensial mengajarkan radikalisme. Kekerasan, teror dan berbagai tindak inhuman merupakan respon para pelaku agama terhadap berbagai situasi dan kondisi sosial, politik, dan ekonomi atas ketidak adilan lokal, regional dan global oleh rezim atau otoriteritas kekuasaan tertentu.  Fenomena radikalisme agama di berbagai tempat dan belahan dunia masingmasing berbasis epistemologi yang terpendam dalam diri seseorang, komunitas, kelompok aliran, rezim penguasa, oganisasi agama dsb., yang telah terpelihara dalam mindset untuk mewujudkan cita-cita dan ideologi mereka. Cita-cita dan ideologi itu biasanya belum/tidak terwujud namun tetap tersimpan dalam anganangan sosial mereka.  Kekerasan dan radikalisme agama dalam bentuk apapun harus kita minimalisir dan kita sisihkan, perdamaian terus kita upayakan. Tanpa perdamaian antar agama perdamaian dunia sulit untuk diwujudkan.

DAFTAR PUSTAKA

32

Arkoun, Pour une critique, 53.



Abdulah, M. Amin, (2003).Ta’wīl al-Ilmi: Ke Arah Perubahan Penafsiran Kitab Suci, al-Jami’ah, Vol. 39, (359-391) Arkoun., Mohammed, (2009). Humanisme et Islam, 2end., Paris: J.Vrin. ---------, (2011). Lectures du coan, 2end..Tunis: Alif. ---------, (1984), Pour une critique de la raison islamique, Paris1: Maisonneuve et Larose. ---------, (1988), Actualit̕̕̕e du problème de la personne dans la pense̕̕̕e islamique”, Revue Int.des Sciences sociales, UNESCO, vol. XL ---------, (1989), “Imaginaire social et leaders dans le maonde muselman contemporain” Arabica, No.1 Baedhowi, (2013), Humanisme Islam Kajian Atas Pemikiran Filosofis Mohammed Arkoun, 2nd ed., Yogyakarta: Pustaka Pelajar. ---------, (2013), Antropologi al-Qur’an, 2nd. ed., Yogyakarta: LKiS, _______, (2010),“Kajian al-Qur’an dan Persoalan Metodologis (Studi atas Karya Mohammed Arkoun, Lectures du Coran: Kontribusi dan Implikasinya bagi Humanisme” dalam, Citra Ilmu, ed. 12, Vol. VI, (231- 248) Barr, James., (1977), Fundamentalism, London: SCM Press. Bentounes, Khaled, (2009), Le Soufisme couer de l’Islam, 2nd., Paris: Table rounde. Jabiri, Abid M., (1989), Al-Taqwīn al-‘Aql al-‘Arābīy, 4nd.ed., Beirut: Markaz Dirasah al-Wahdah __________, (1991), Bunyāh al-‘Aql al-‘Arāīiy: Dirasāh Tahlīlīyah li Nuzūm alMa’rīfah fī Tsaqāfah al-Islāmīyah, Beirut: Markaz Dirasah al-Wahdah alArabiyah. R.L. Shinn, (1976). New Directions in Theology Today, Volume VI. Man: The New Humanism, London: Westminster Press. Oliver Roy, (2011), Geneologie de l’Islamisme, Paris: Hachete,. Tim Penyusun Pusat Bahasa Indonesia, (2009) Kamus Besar Bahasa Indonesia (KBBI), Jakarta: PT Gramedia, Vanderbilt, Gregory., (16nd Dec.2016.),“Global Prespectives on Religion and Public Life in Indonesia: Minority Citizenships” Makalah Seminar International “Religious Society Phenomena in Indonesia and Global Prespectives” di STAINU Temanggung, Woozly Anthony Douglas, (1972), “Epistemology” dalam William Denton, Encyclopedia of Britanica Chicago: Encyclopedy of Britanica, Media Electronik/ Media Massa & Internet Kompas, (15-16/11/2015). Wawancara saluran TV Perancis, France 24 dengan tokoh dan pemimpin (mursyid) Tarekat Alawiyyah, Khaled Ben Tounes (2016).You tube diakses 19/12/2016 Berita dari saluran TV Perancis, France 24 juga saluran TV Rusia, Russian Tood (22/12/2016; pk. 7.00)



DIPLOMACY ALA RASULULLAH: LAYING THE "HAJAR ASWAD" Etsa Buyung Sriputra Darussalam University, Gontor E-mail: [email protected]

ABSTRACT Globalization possessed an impacts, one of the impacts was on science. Science today was totally dissociated between science itself, and religion (Islam). Essentially, all knowledge was come up from Al-Qur’an. One of it was a diplomatic science, where it divides into western diplomacy, and Islamic Diplomacy. On western diplomatic, the resolving issues always leaved an injured party. On the contrary, resolving issues of Islam was always seen through common interests. The made decisions ought to be benefits by both parties. This article will examine the importance of science that have not been separated from Islam, and that is Islamic Diplomacy. Keywords: Diplomacy, Science, Interest, Decision, Islam.

INTRODUCTION In historical records, the Prophet Muhammad has a role as messengers of Allah SWT. He is also experts in various fields such as politics. As a political scientist, he has shown the good diplomacy way with both of the chairmen groups or tribes at that time. Therefore, the good diplomacy has been executed by him in spreading the teachings of Islam. As an example, the spoils dividing of Badr Liberationwhich the battle group is divided into three parts; attacking and hitting the enemy retreat, collect the spoils, and protect prophet himself. Every group was entitled to the spoils of war, accordance with the result of its effort. Although, those was the beginning of the disputes occurred, because at that time there was no adjusted Islamic Law towards Ghanimah (spoils) division. Finally, the prophet distributes it evenly among groups involved. Within his policy, many of the group leaders and tribe was fascinated by his decision making way. Therefore, many of the chairman’s group is very open minded to him, and Islam teachings were spread more easily, and quick. Islamic Diplomacy is an extensive discussion, this paper will define the Islamic Diplomacy of the prophet by first laying of HajarAswadin Ka’bah. QUESTION RESEARCH How is the diplomacy conducted by the prophet on first lay of Hajar Aswad?



DIPLOMACY DEFINITION The term Diplomacy can be divided into two views, namely between the West and Islam. According to The Oxford English Dictionary, Diplomacy can be interpreted as a form of relationship between nations through the negotiation process. And diplomacy in theory that is practical implementation of inter-state relations through an authorized representative. Diplomacy is an operational technique for achieving national interests outside the territorial jurisdiction of a country.(Roy & Jack C, 1999) Islamic Diplomacy by Afzal Iqbal is a means to an end with something clean and honest. Islam used diplomacy as a way to encourage mankind to believe in Allah SWT. After Hudaybiyah Agreement with Mecca residents, he sent six Islamic Diplomats to convey his message to the various kingdoms that have not been converted to Islam as Rome, Persia, Egypt, Ethiopia, Syria, Bahrain, Yemen and Oman. Delivery of this letter is the beginning of diplomatic relations with the Islamic countries to non-Islamic. (Yousefvand, 2012) BIOGRAPHY He was born to a noble environment. His father was a descendant of the Hashim Tribe, one of the most distinguished Quraysh in Mecca, and was born on 12 months of Rabi al-Awwal 570 AD, coincided with the elephant year (Husein, 2010). He is passed away on 12 Rabi al-Awwal or Monday 8 June 632 CE. (Hashem, 1992) His full name is adalah Muhammad bin Abdullah bin Abd AlMuttalib bin Hashim bin Abdi Manaf bin Hasyim bin Abdi Manaf bin Qushay bin Kilab bin Murrah bin Fihr bin Malik bin An-Nadr bin Kihanah bin Khuzaimah bin Mudrikah bin Ilyas bin Mudhar bin Nizar bin Ma’d bin Adnan. (Az-Zabidi, 2002) Muhammad was born in a state of orphan, his father Abdullah had deceased when he was two months in the womb of his mother (Aminah) (Shihab, 2011). Once born, as the prevailing custom in Makkah for the nobles, on the eighth day they used to send children into inland, and return to the city after the age of ten years. It has been a tradition that tribal coming to town to look for children who will be breastfed for some time, usually they will look for children who still have both parents, and avoid orphans because they expect remuneration from the parents their breastfed. Many rejects to breastfed the prophet, until a woman came named Halimah binti Abi Zuaib from Sa’ad children to be willing to accept The Prophet in hopes wish blessed with caring for orphans. (Husein, 2010) After growing up, he was nicknamed as al-amin (trustworthy) in the community, because his honesty, and responsibility in trade transaction. He was able to trade over Khadija’s commodities with more profit. Thus, it can be concluded that he was always be a honest person on all matters in life so that he nicknamed Al-Amin by magnifying tribe of Quraisy. (Husein, 2010) THE PROPHET DIPLOMACY The people credence to the prophet was not only from the trade transactions, but to all aspects; from spoken to his behavior on a daily basis, And diplomatic events of the most phenomenal and remembered among magnifying quraiysis the



event of laying “Hajar al-Aswad”. The Quraysh have been at loggerheads until late at night. The day of the fourth and fifth, the dispute nearly brought them to bloodshed, because every head of the group or tribe compete with each other to put the stone. On the fifth day, Abu Umayyad dynasty bin al Mughirah bin Abdullah bin Umar has any suggestions to them so that the handing over of the decision to the person who was first through the door of the masjid, and magnifying Quraiys finally approved this idea. Anxiety was coloring the night, because they wait for the person who first entered the Masjid door and entitled to lay the foundation stone of the Black Stone. Allah then ordained that the first person through the door of the mosque is the Prophet Muhammad, they told the incident five days earlier to him about this dispute. And finally, he suggested a way out that were not previously thought of. As a way out he would do is take a piece of scarf, and Then the Black Stone built at the center of the scarf. He asked to all the tribal leaders who fought to hold the ends of the scarf, and they lifted the Black Stone together. After completion of putting the Black Stone, (Haekal, 2008)The tribal leaders were satisfied and happy because they equally get their rights. With the incident, other tribal officials were amazed him for decisions and policies are implemented in such events. The incident above is the first time in the Islamic diplomacy, As well as being a reference for Islamic diplomacy in the present and future. Lessons learned from the incident, that Islam teaches mankind in diplomacy to get a good decision and shall not take decisions only by maintaining the position and interests of the group, in other words taking advantage on the suffering of others. And rather look to the common interest. Therefore that decisions and policies are made can be felt evenly and no party is disadvantaged. CONCLUSION Diplomacy is synonymous with interest, and diplomacy is done between the two actors and more. Usually, diplomacy is mutually defends each other's interests. So the decision was made could cost the party even more, So that it can lead to conflict. But the presence of Islamic diplomacy in modern science is able to calm the situation. Because the offer is very interesting that is taking decisions with a view of mutual interest, until a decision could be felt equally and no losers. Finally, we as Muslims should we look back in the Islamic sciences during this dichotomy by modern sciences. Hasan Abdullah Sahal revealed "Islam is like a family that has shed. But family members do not know what the contents of the warehouse. Because they did not know, then assume there is something beyond the sheds that are better and can help him in this life. Islam is like a warehouse of life, the values of life, living systems. But Muslims do not know or did not look or see. So that the teachings of Islam are abandoned and eventually science and religion are separated (Sriputra, 2015).



REFERENCES Az-zabidi, I. (2002). Mukhtaṣar Ṣahih Bukhari. Jakarta: Pustaka Anani. Haekal, M. H. (2008). Sejarah Hidup Muhammad. Jakarta: Litera Antar Nusa. Hashem, F. (1992). Sirah Muhammad Rasulullah Suatu Penafsiran. Bandung: Mizan. Husein, H. (2010). Sejarah Hidup Muhammad. Jakarta: Lentera AntarNusa. Roy, O., & Jack C, P. (1999). International Relations Dictionary. Jakarta: Putra A Bardhin. Shihab, M. Q. (2011). Membaca Sirah Nabi Muhammad saw Dalam Sorotan AlQuran dan Hadith Shahih. Jakarta: Lentera Hati. Sriputra, E. B. (Composer). (2015). Dikotominya Ilmu Pengetahuan Modern. [H. A. Sahal, Performer] Ponorogo, Jawa Timur, Indonesia. Yousefvand, M. (2012). Diplomatic Negotiations from Islamic point of view. Basic and Applied Scientific Research, 309-317.



IMPLEMENTATION OF ISLAMIC NORMS AND VALUES FOR THE REALIZATION OF ISLAMIC POLITICAL IDENTITY IN INDONESIA Novi Rizka Amalia Jl. Cinde Wilis No. 9A Kertosari, Ponorogo E-mail: [email protected]

ABSTRACT Indonesia is one country in Asia whose Muslim is the majority, and it’s largest Muslim population in the world, even the recorded history of Indonesian independence achieved by Muslim fighters. Islamic values colored the formation of a legal basis in Indonesia, but the implementation is a lot of inequality so that the longer the Identity country further away from its basic principle according to early construction. As a democratic country that is based on Pancasila, Indonesia should be able to maintain the rights of citizens in accordance with the prevailing norm. Fading Identity Politics in Indonesia make Indonesia increasingly short of expectations prosperity aspired. So that the welfare of Indonesia can be reconstituted, then the application of Islamic values and norms needs to be clarified, including the present one concept maqashid Sharia in identity politics, then it can create ideals to realize an Indonesian character and would be able to restore prosperity during this desire. Because basically, the nature of Islam itself is a grace for the entire universe. Keywords: Islamic Values, Political Identity, Maqashid Sharia.

INTRODUCTION In the world, the Muslim achieve quite a fantastic number of 2010 (expected by 2020) to more than 1.5 billion which included 23% of the world's population is Muslim, Indonesia is one of country contributors to the Muslim population in the world, reaching 12.7% or more than 200 million people (Pew Research Center, 2010). It is unfortunate if the majority of the Muslim population is not united because the numbers are a lot seems to be very easy for Indonesia, in particular, to just change the political system in this country. But it will only be wishful thinking because we do not unite, whether the First Precept of ideology Indonesia will no longer affect the ideology of the nation? Indonesia is a country that makes the Religious is fundamental if we see from the first precept of our Platform ideology, but it is like no effect on the policies and norms in Indonesia today. Many interests and is influenced also by the mental and characteristics that make an assortment of Indonesia has Multicultural, so the identity of this country can be questioned when the fundamental point is the belief that to which it can make reference to us where we would go back if we are confused. The amount of fraud in state law that based on this law makes the big question. This country is a democratic state even presented by the German President that included the country's most democratic systems after India and the United



States (Tempo, 2011), in which the meaning of democracy is embracing mechanism TriasPolitica which divides the three powers (Executive, Judiciary, Legislature) to create three types of independent and parallel to each other or short term we know democracy is of the people by the people and for the people. But whether democracy is really beneficial for the people of Indonesia at this time, because we see still a lot of poverty, injustice to the people of the small and big profits for the group in various aspects, especially in the legal aspects. Practices that show injustice for many poor people in Indonesia, the reason is our country's law states that anyone that if he is found guilty will be prosecuted and punished in accordance with applicable laws. But what happens when laws dealing with a capital group that has the power in democratic countries. Conditions such as these that should be considered by us because this is nothing but the things that can damage the system and mental nation because the reason “there is money and power then all can be bought.” If we talk about justice would not be endless because it impacts on various aspects of economic, social and political. That became the outline are such things could happen because the foundation embraced by people not actually in use and make the guidelines. If we are really referring to ideology, we will find our true nature. Social conflicts arising in Indonesia in recent years is not apart from the loss of our references to the foundation of our ideology. The interests of different communities making a split and did not know what to face and must be defended by the nation. Nations faced with the ego-centric and oblivious to the welfare of his neighbor, but it is a paradigm that was built in the past by a realist, in this global world we all can be an actor and that it is expected to benefit the nation is not a group or herself. As a sovereign state, then Indonesia has the highest leaders we call President, as well as institutions of governance have a boss each of which regulate and oversee the passage of the role and functions of the institution so that it can reach its goal, which is highest goal is nothing but the welfare of the entire people of Indonesia, Therefore leaders play an important role in the passage of this country, the leader becomes the strongest factor because he has more power in running a policy. A wide variety of problems and crises facing the country can not escape the responsibility of a head of state, as they are inducted as civil servants in charge of nurturing people-but-not only a part of all the people of Indonesia. Weak leadership patterns take a big influence on the issues raised in this country. Corruption, collusion, and nepotism that have been rooted and entrenched into the descriptions of the weak leadership. So many countries and even regions that we can see progress or backwardness because of the leadership. From some explanation of the above need to be studied together about the importance of reviewing the norms and values of Islam as the noble values that should be applied or stressed over its application to the politics of identity in Indonesia, making Indonesia back to the ideals of its founders as the country that believe in One God, equitable and prosperous. Indonesia also will have an identity that is seen and taken into account by the countries of the world.



THE POLITICS OF IDENTITY IN INDONESIA AND IT’S CHALLENGE The majority of the Indonesian population is Muslim, although as it was, but the application of Islam in Indonesia less than the maximum. It can be seen from the lack of color of Islam and its application in politics, bureaucracy and in the mentality of the citizens of Indonesia. Even something as close to Islam as something radical, so it is discouraging good Muslims who are studying or have implemented Islamic concept in his life that are not considered and regarded as a radical. Social plurality in Indonesia or can we call something beneficial multiculturalism is also detrimental to the Indonesian people themselves. Multiculturalism beneficial if such an underlying awareness to always create continuity and unity, that unity and integrity will appear. But plurality can also be detrimental if tolerance is lost, then the result would be social conflict. Basically the hallmark of a plural society is adjacent physically, but they (in essence) are separated by differences in social identity inherent in each of them and is not affiliated with a political unit specific (Hermawan, Ruswandi et al, 2006) but if tolerance already disappeared between people of different cultures and religions that they each will join the group, giving rise to fanatics will destroy the group and another group somehow. This will make social conflicts very close relation to multiculturalism. In sociology and political identity are usually categorized into two main categories, namely social identities (class, race, ethnicity, gender, and sexuality) and political identity (nationality and citizenship (citizenship)). Social identity determines the position of the subject in relationships or social interactions, while the political identity of determining the position of the subject in a community with a sense of belonging (sense of belonging) and marked the position of another subject in a distinction (sense of otherness) (Setyaningrum, 2005). The political identity of a nation that will be discussed further in this article. Judging from the time span, the new social scientists interested in the issue of identity politics in the 1970s, started in the United States, when faced with the problem of minorities, gender, feminism, race, ethnicity, and other social groups that feel marginalized, feel persecuted. In a further development of identity politics extends coverage to the issue of religion, belief, and cultural ties are diverse. In Indonesia, identity politics is more related to ethnicity, religion, ideology, and local interests are represented generally by the elite with their respective articulation (Maarif, 2012). Identity politics is closely related to the problem of ideology because that is proud of a nation and can be used as a special identity of a nation is a matter of ideology. But there now is the interpretation of ideology are manifold. Indonesia has a base or foundation ideology Pancasila ideology. In the Pancasila contains 5 elements and aspects of the Deity, Humanity, unity, Wisdom and wisdom, and justice. Basically, the elements contained in the Pancasila itself closely related to Islam, so that it can be said that the norms and values of Islam was and is contained and it is the principle for the Indonesian people in general. Tracing according to the norms and values of Islam in the ideology of Pancasila then we will find that: 1. First Sila: Belief in God Almighty. This Sila is in the Quran Surah Al-Ikhlas verse 1. The translation is "Say, he is God, the Almighty.



2. Second Sila: Fair and Civilized Humanity. This Sila in the Qur'an Surah Nisa 135. The translation is: "O those who believe. Be ye, upholder of justice, as witnesses to Allah even if against yourselves, or to the mother and the father of kin. If he (the defendant) rich or poor, God knows better benefit (kindness). Do not follow your own desires and deviate from the truth. And if ye distort (the words) or a reluctant witness, then know God the Seeing against all that ye do. " 3. Third Sila: The Unity of Indonesia. This Sila is also in the Quran surah Al Hujurat verse 13. The translation is: "O mankind! We have created you from a male and a female and made you a nation - nations, and tribes that ye may know each other. Surely the noblest of you with Allah is the most pious among you. Indeed, Allah is knowing, All-Aware. "This verse is very appropriate considering Indonesia consists of diverse tribes. 4. Fourth Sila: Populist Led By Wisdom WisdomIn the Consultative / Representative. This Sila is also in the Qur'an letter Syuro 38. As translation is: "And (for) those who receive (obey) call his Lord, and establish the prayer, their affair was (decided) by mutual consultation them; and they spend of fortune, which we give to them.” 5. Sila Fifth: Social Justice For All People Indonesia. This Sila is also in the Quran surah An-Nahl verse 90. The translation is: "Allah sent (men) to be fair and do good, to give (alms) to kinsfolk, and God forbid of indecency, badness, and hostility. He gave teaching the (man), that ye may take heed. " (Purnomo, 2016) It further reaffirmed that the values of Islam are contained even before Indonesia's independence, since the independence of Indonesia can not be separated from the role of the scholars and Muslim heroes. According to a source of wisdom and Public Policy Institute of Yogyakarta Hermanus PDM Sinung Janutama that many Arab communities living in the archipelago around 606-699M. They entered through Barusdan Swarnabumi Aceh in the north. From there it spread to the rest of South China Sea. Around Nusantara up to 615M years, the friend of the Prophet Ibn Masud along Thoiyk tribes, came and settled in Sumatera. In the note the archipelago, known as Ta Ce Thoiyk or Taceh (Aceh nowadays) (Janutama, 2013). From this we can see even before the colonial period in Indonesia in the 1800s Islam already exists and dominates even spread throughout the archipelago. So it is not surprising that heroes who want to reclaim Indonesia are Muslim heroes and not in spite of the initiation of the scholars. Back to the politics of identity that is synonymous with ideology, ethnicity, and religion, Indonesia should have a color to Islamization in his administration. However it is very difficult to do given the diversity in Indonesia makes the majority ideology that dominate be contaminated with ideologies minority, because of the lack of identity and sense of belonging to Islam itself. Pluralism in Indonesia or the diversity of culture in Indonesia make their acknowledgment of pluralism or diversity in Indonesia. The complexity of pluralism and identity in Indonesia can be cured through peaceful ideology. That ideology of our nation, which refers to Pancasila Indonesia had been able to unite because, in fact, the difference is the absolute thing, there are differences even in the Koran, and we have to tolerate these



differences. The noise that exists today is tolerance if not applicable to Muslims, but Muslims must always tolerate minorities. NORMS AND VALUES OF ISLAM: THE APPLICATION OF MAQASHID SHARIA Most of us are very contra when hearing the word "Sharia", it was too radical and extreme as we live in a pluralistic country and must be tolerant of each other, etc., IIU we commonly hear when we offer the concept of Islam. And if we learn more objectively then we will find the improvements that had been duly applied for this Islamic majority country. Islam is not only a religion but can be categorized as an ideology that has long been established and to the principles of human life, especially the Muslims, because it also includes rules related to human life. In Islam, there is rules, laws, and culture to be the main guidelines the livelihood of Muslims as a whole, ranging from things that are individual to the social affairs of the community at large. As its name suggests, Islam is safety, peace harmony and prosperity are built on the basis of obedience. Islam will only be a mere concept, if not accompanied by the integrity of Islam by its adherents who have such faith. His case today is that Muslims themselves are reluctant to wear the Islamic ideology in their everyday lives, be it in terms of behavior, knowledge, and ethics. It makes ideology and Islamic thoughts unacceptable by academics and non-academics, many of which integrate Islamic values with the knowledge but we found was that there are two truths that the theological truth and the truth of science, whereas the absolute truth that is contained in the Quran and Hadith. Back to Islam as a concept Rahmatan Lil 'Alamin, the meaning is Islam prioritizes the values of the benefit in arranging objects arranged. With this concept of Islam regulates how humans should social lifestyle, so as to create peace, harmonious life, just and prosperous. Application of this concept is intended to be a relationship between individuals, communities, and even between countries though well established, mutual rights and obligations are met and that no persecuted party interests by other interests. Islamic character Rahmatan Lil 'Alamin also be the solution the problems that arise because of the fundamental differences in people's lives, such as in the case of convictions, racial, cultural, physical, etc. Islam has been well put humanity who do not believe in Allah as his Lord, mediate differences with a very simple and easy to understand. And to what extent Islam's influence in international relations at the moment? Because in the discipline was a lot of thoughts that even secular in use by people who embraced Islam itself. And it turns out when we wear the Islamic ideology, we'll find a match a match in International Relations this. In the study of International Relations and Islam, there is a tendency to practice the solution in accordance with the Quran and Hadith. But the fact that the entire population of the world was divided into groups and certain political community area, and this led to differences in lifestyle or even perspective in politics. According to Aristotle human beings are political (zoon political) (Surbakti, 2001), whose attitudes and behavior are inevitable elements of politics, even today anything can be in the politicization of even other religion in



politicization. This makes the tendency towards political correctness is not visible because all think that if there is a conflict with his opinion (though it was) it is referred to as a political ploy, this being of this age. Islam is Syaamil (complete and thorough) any discussion and no legal guidelines therein. In Islam there is rules, laws, and culture to be the main guidelines the livelihood of Muslims as a whole, ranging from things that are individual to the social affairs of the community at large. Is the Shari'a, governing law and be used as guidance in the life of all mankind. As a rule of life, it has the primary objective to be accepted by all mankind. Interest lowered Islamic law is for the good of all mankind. Within the scope of this purpose is called Ushul al-Fiqh with maqashid as-Shari'ahie intent and purpose of the revelation of Islamic law (Prawiro, 2013). The fifth goal of Islamic law in the literature referred to by al-maqasid al-khamsah or al-maqasid al-shari'a namely: 1. Hifdz Ad-Din (Religion Maintain) 2. Hifdz An-nafs (Preserving Life) 3. Hifdz Al-'Aql (Maintain Intellect) 4. Hifdz An-Nasb (Maintaining Descendants) 5. Hifdz Al-Maal (Maintaining Wealth) Muslims should be no further with this, so that when a decision is the main consideration of the maqashid al-khamsa. If the government ideology tinged with Islam it should government was not far from this maqasid fifth. The purpose of Islamic law is to be obeyed and implemented by people in their everyday lives. In order to be adhered to and implemented properly, humans must improve its ability to understand Islamic law by studying Usul Fiqh namely basic formation and understanding of Islamic law as its methodology. In addition, in terms of Islamic law that human actors themselves, the purpose of Islamic law is to achieve a happy and prosperous life. The trick is, by taking useful, prevent or deny that harmed for life. In other words, the ultimate goal of Islamic law, if formulated in general terms, is to achieve the pleasure of God in human life on this earth and in the hereafter (Prawiro, 2013). Based on these considerations maqashid the fifth man enough to prevent or reject the risk terms of both muammalah and aqidah. If the application of this concept applies in the government system will be established mashlahat not only for Muslims but also a pluralistic society. 1. Hifdz Ad-Din (Religion Maintain) In Islam religion is a way of life for all Muslims, then than it was when the Muslims took the decision to consider whether Islam can be maintained and can implement the commands and avoid His prohibitions so as not to damage aqidah. Indonesia is the majority religion of Islam, but we do not deny the religious differences that exist in Indonesia because God was in his word so understand the difference. When we apply the concept, then we must pay attention to aspects of religion, not to the decisions taken can destroy religion and aqidah of Muslims. "Establish the religion and do not broken to-sides about it: Ash-Shura: 13". 2. Hifdz An-Nafs (Preserving Life) Muslims are an asset for Muslims, and the importance of looking after each other made among the five major aspects of the maqashid. Even for the perpetrators



can be charged qishash because they can not keep the nafs fellow Muslims. If drawn from the government in terms of An-Nafs Hifdz can also be called on Muslims to meet basic needs in order to maintain the viability of fellow Muslims. And it also makes Muslims work harder so that its primary purpose is reached ie the welfare of other Muslims. 3. Hifdz Al-‘Aql (Maintain Intellect) “We have created man in the best (At-The Fig: 4)”. Human beings are perfect because of his wits, this sense the differences between humans and animals or other creatures, including angels. But in the next verse "Then we reduced him to the lowest of the low (hell), except those who believe and do righteous deeds; So for those reward endless (At-The Fig: 5). So despite having sense, it seems we have to keep our wits so that is not returned to the lowest place, that by doing good deeds. And it spurred the creation of good mental and faith for all mankind, the guidelines are the Koran and the goal is to carry out the goodness. 4. Hifdz An-Nasb (Maintaining Descendants) Protection of Islam to the offspring is to make marriage law and forbids fornication, assign anyone who should not marry in accordance with the guidelines which owned the Muslims that the Koran and the Hadith, and the ways in which the marriage was carried out and the conditions must be met, so that marriage was considered valid and the mixing of the two types of human diverse it is not considered valid and being the offspring of his father (Prawiro, 2013). This maintains the habit and it will have an impact on mental youths who, when released will be wilder and cause damage to the nation. It is important for Muslims to jointly maintain a descent in order to bring about change is good for the nation. 5. Hifdz Al-Maal (Maintaining Wealth) The latter aspect is certainly no stranger and no less important consideration in the case of decision-making with the concept of Sharia maqashid. Because in a globalized world economy is one of the main aspects that should be protected. But there is to be maintained by the Muslims in general, ie in order to keep the way of getting the economy or the welfare of Muslim that remain guided by the Quran and Hadith. "O ye who believe, do not eat each other neighbor's property by way of vanity, except by way of commerce that goes with the same love-love between you. and do not kill yourself. Verily Allah is Merciful to you. Q.S. An-Nisa: 29-32. " The importance of applying the concept of Sharia maqashid for coloring even pluralistic system of government is, to improve people's mental and restore qodrat Muslims (as citizens of the majority of) the Quran and Hadith, causing a lot of benefits and reduce mudhorot. RELEVANCE ISLAMIC NORMS POLITICS IN INDONESIA

AND

VALUES

ON

IDENTITY

Among the objectives of Indonesia that have been clearly stated in the Preamble of the Constitution of 1945, paragraph 4 was to protect the entire Indonesian nation and promoting the general welfare. In this case, the State is obliged to thoroughly protect the rights of citizens and ensure their welfare, including protecting the rights of citizens to choose and practice a religion. Islam as a religion followed by the majority of Indonesia has a large stake in the history



of independence and the formation of the Unitary Republic of Indonesia, besides Muslims has also proved its contribution in running and maintaining the sovereignty of the Republic of Indonesia. Islam as a universal religion has arranged all aspects of life, whether it be of worship (spiritual) or social (social) with fellow Muslims or non-Muslims. Islam recommends to establish relations with neighbors despite differences in religion, should not behave badly (dzalim) to non-Muslims, non-Muslims are strictly prohibited fight unless they fight against the Muslims as well as being fair to them (Bahrain, 2014). Norms and values that exist in Islam should be a capital formation of a society which has a noble identity and human dignity, especially as the majority of Muslims in Indonesia which account for about 85 percent of the total number of citizens (Son, 2016). Application of Islamic values can be done without legislation and reconstruct the existing law, the application of Islamic values can be started from the awareness and deeper understanding of the Muslims themselves in carrying out its obligations to Allah SWT. Muslims who obey God will show his personal, good and noble identity. If we pull into parliamentary constituencies eg executive members in the government indicating the identity of the devout Muslim religion, not corruption, respect for non-Muslims, etc. it into a character that reflects the nation's identity. Identity is not written, but a culture that affects the perceived good habits and character of both Muslims and non-Muslims. When it is considered good, it will be followed and can influence toward goodness.

State

Power System

Singapore Brunei

Republic Monarchy Constitutional Monarchy Constitutional Monarchy Republic Republic Socialist Republic Socialist Republic Military Oligarchy Constitutional Monarchy

Malaysia Thailand Indonesia Filipina Vietnam Laos Myanmar Cambodia

Buddha (42.5%) Islam (67%)

Gross Domestic Product (GDP) (US$) Versi World Bank 57.238 47.200

Islam (60.4%)

14.603

Buddha (94.6%)

8.643

Islam (86.1%) Catholic (82.9%) Atheism (80.8%) Buddha (67%)

4.380 3.725 3.725 2.435

Buddha (89%)

1.900

Buddha (96.4%)

1.246

The majority religion Encyclopedia of World Constitutions

Table Statistical Data ASEAN in 2012



From the table above we can see that the State's largest Muslim population is Indonesia followed by Brunei Darussalam and Malaysia. And the only Muslimmajority state which enacted the Republican majority in power is Indonesia, but unfortunately, Indonesia ranks only fifth out of 10 countries in terms of per capita income. Instead, Malaysia and Brunei Darussalam have embraced Monarchy power system that occupied 3 of the 10 ASEAN countries. Color and implementation of Islam in the power system Monarchs turned out to be good in terms of economy and this is not only good for the Muslim community but also the non-Muslim community in the country. Actual values and norms of Islam already apply to laws in Indonesia, because it involves the formation of the State, the majority of scholars and Muslim heroes. But we can not indicate the identity of the true Islam because religious education is lacking in formal institutions, this is due to the influx of ideologies secularism, materialism, liberalism, pragmatism so that the Islam which guides the Muslims ruled. This led away of Muslims against the norms of Islam itself. CONCLUSION Actually, Indonesia has implemented or implemented a system of Shariah maqashid, the only law that applies is not in accordance with the provisions of Islam, for example, if the application qishash killing, amputations when stealing, flogging if caught in adultery. But the basics are already applied in the law in Indonesia, for example, the first principle of Pancasila Sila "godhood by running Shari'ah obligation for adherents" are changed to "Ketuhanan Almighty", is the shape of Hifdz Ad-din. In the second principle "that a just and civilized humanity" and on principle to the five "Social Justice for All People Indonesia" is Hifdz nafs and Hifdz Al-Mal. The criminal law is a form of murder Hifdz nafs, the prohibition of drugs because it can be life threatening. "Democracy, led by the inner wisdom consultative / representative" is a form of Hifdz Al-Aql. The laws of marriage, divorce, the obligation of parents to provide for the child, husband obligation to support his wife, the prohibition of abortion is an implementation of Hifdz Nasab. The latter is an implementation of Hifdz al-Maal, that one of them is the application of the law on corruption, collusion, nepotism because of the attempt to keep the state property, including the prohibition of theft, is a form of Hifdz Al-Maal. Then the duty of a Muslim is a better understanding of the religion, so avoid misconduct and could show commendable deeds that will become an example for other Muslim and non-Muslim communities. When Muslims already understand maqashid sharia, then he will believe that everything he does is the application of sharia which is a form of obedience to God he, though not in perfect shape. Steps taken to implement this is awakening Muslims to love their religion and good religion and state. Karna qodrat Muslims are obedient to the rules that are written in the Koran and Hadith (read: shari'a). Hifdzul Wathon minal faith, keeping the country is part of faith. Fixing religious education is one way, with no separation between religion and state or religion with daily life (desekulerisasi life of religion and state). Because religion is absolute and can not be blasted with the life of the state, if it



happens it will occur disunity, where the split is the opposite of well-being and justice are both a major task of the State to protect. BIBLIOGRAPHY Bahrain, d. R. (2014, Desember 19). BuktiToleransi Islam Terhadap Agama Lain. Retrieved February 09, 2017, from Muslim.or.id Hermawan, Ruswanid, dkk. (2006). Perkembangan Masyarakat dan Budaya. Bandung: UPI PRESS. Janutama, H. S. (2013, Desember 13). Kesultanan Majapahit SEJARAH YANG DISEMBUNYIKAN. Retrieved Februari 9, 2017, from Bayt Al-Hikmah Institute: ahmadsamantho.wordpress.com Maarif, A. S. (2012). Politk Identitas dan Masa Depan Pluralisme Indonesia. Jakarta: Democracy Project. Pew Research Center. (2010, Januari 01). Religious Group. Retrieved Januari 29, 2017, from Global Religious Project: http://www.globalreligiousfutures.org/ Prawiro, A. M. (2013, September). Manhaj Islam. Retrieved Februari 9, 2017, from Maqashid As-Syariah (TujuanHukum Islam): http://majelispenulis.blogspot.co.id Purnomo, W. (2016, Juni 21). Silapada Pancasila dalam Al-Quran. Retrieved Februari 09, 2017, from kompasiana: www.kompasiana.com Putra, E. P. (2016, January 09). Persentase Umat Islam di Indonesia Jadi 85 Persen. Retrieved February 09, 2017, from BeritaNasional: http://nasional.republika.co.id/ Setyaningrum, A. (2005). Memetakan Lokasi bagi ‘Politik Identitas’ dalam WacanaPolitik. Jurnal Mandatory Politik Perlawanan, 19. Surbakti, R. (2001). Memahami IlmuPolitik. Jakarta: Grasindo. Tempo. (2011, Desember 22). News. Retrieved Januari 29, 2017, from Indonesia Negara Demokrasi Terbesar Ketiga Dunia: https://m.tempo.com



QUR’ANIC INTERPRETATION METHODOLOGY (Analytical Study of Muhammad Abid Al-Jabiri Interpretation Method) Mir’atun Nisa’ Universitas Muhammadiyah Yogyakarta Jl. Linkar Selatan Kasihan Bantul Yogyakarta E-mail: [email protected]

ABSTRACT During classical period, medieval, modern, and until nowadays, the Qur’anic interpretation has a different methodology. One of the figures that can be classified into contemporary Qur’anic exegete is Muhammad Abid al-Jabiri. According to al-Jabiri’s view, one of the problems of interpretation is it bound to previous interpretation without attempting to find the deepest meaning of the Qur’an. The implication is, repeating the previous interpretation, does not give the new meaning and unable to answer the problem. This paper tries to analyze the methodology of interpretation. The analysis showed that al-Jabiri seemed to responds Muhammad Shahrur’s view. Al-Jabiri introduces the principle of making Qur’an contemporary for itself and for the readers. The result can be used as a reference of interpretation methodology in finding solutions of human problems. Keywords: Methodology, al-Jabiri, Interpretation.

INTRODUCTION The methodology of Qur’anic interpretation and its approachment have been widely introduced by the exegetes along with the time goes by in a history of scientific interpretation. There are, at least, four popular methods known in the treasury of scientific interpretations. First, ijmali. This method globally explores the interpretation of a group of verse. Second, tafshili. An interpretation method which is detailing from verse by verse based on the sequence in the Mushaf. Third, Muqarran, as a method of interpretation by comparing between one and other interpretations. Fourth, Maudhu'i or popularly known as thematic method in which the interpretation is done by pointing out the certain themes in the Qur'an. The presence of a new method of interpretation undoubtedly enrich the interpretation discourses of Qur’an. The interpretation from al-Jabiri, for instance, could be find in Fahm al-Qur'an. He introduced a new different method of interpretation from what has been generally popular in the society. BIOGRAPHICAL BACKGROUND Muhammad Abid al-Jabiri was born on December 27 in 1936 in Figuig, south part of Morocco. He grew up in a politician family (political parties) who are fighting for the independence of Morocco from French colonialism. Al-Jabiri was never involved in practical politics under the guidance of Mehdi B. Barka, a



politician and the left-wing leader of Istiqlal party who founded the Union Nationale des Forcess Populaires (UNFP), which changed its name to Union Socialiste des Forces Populaires (USFP) (Abdullah Affandi, 2015: 63). Since the beginning, al-Jabiri interested in philosophy. When Morocco obtaineditsindependence in 1956, three years later (1959), al-Jabiri continued his study at the University of Damascus, Syria, in the field study of philosophy (Walid, 2003).A year later he entered the University of Rabat. In the same year he taught at the high school and active in the field of education planning and evaluation. He finished his formal education with a doctoral degree in 1970. (Abdullah Affandi, 2015: 64). His dissertation entitled al-Ashabiyya wa al-Daula: Ma’alim Nazariyyah Khalduniyyah fi Tarikh al-Islam (Fanaticism and the State: The Elements of Theoretical Khaldunian in Islamic history). Al-Jabiri spent much of his education in his homeland with trilingual; Arabic, French and English (M. Faisol, 2010: 337). Al-Jabiri known for his renewal projects conducted through the epistemological criticism against traditional foundation of scientific Arab of Islam. He tried to review the history of Arab-Islam and Arabic-rational criticism "The Critique of Arab Thought" (Naqd al-'aql al-'Arabi) is a project conducted by Mohammed Abid al-Jabiri above the chronic intellectual stagnation of Arab-Islamic thought. It was created in tetra logical version. They are Takwîn al-‘Aql al-Arabi(1984), Bunyah al-‘Aql al-‘Arabi (1986), al-‘Aql al-Siyâsi al-‘Arabi (1990), and al-‘Aql alAkhlâqi al-‘Arabi: Dirâsah Tahlîliyyah Naqdiyyah li Nudhm al-Qiyam fi Tsaqâfah al-‘Arabiyyah (2001). The critique of Arab thought is projected as a milestone towards critical rationalism to pursue the backwardness of Arab-Islamic civilization which is far away from European modernity rapid progress. ONTOLOGICAL VIEW There are several opinions about word ‘Qur’an’ itself. First, the word is ghairu mahmuz, out of word qira'ah. Besides, it is same as the word taurat, which is a name of a holy book. That word is musytaq like the word qarantu which means to collect or to put together. The word is a musytaq from word qara'in which is mean that the verses therein justify and resemble each other. All of these are without glottal stop. Second, the word is mahmuz from the word Qur’an. According to Al-Jabiri’s thought, Allah gave the name of His Book, the Qur'an. The question is whether God gave the name Qur’anwith the word Kitab (book) or without it? This question is important because the Qur'an was revealed separately. How can the early Muslims name it as "recitation"? (Qur'an) when it revealedgradually between the verses and the chapters. That is, does the verse and chapter which is revealed gradually can be said as Kitab?. Therefore, Al-Jabiri offers the importance of tartib nuzul to know the concepts of Qur’an. In the first chapters revealed before the Prophet Mohammad’s openly preachis no word Qur'an found but this word has just been found and repeated when the idolaters of Makkah rejected the preaching of the Prophet (Mohammad) with their



negative accusations on him. Word Qur'an was first revealed in the surah alQiyamah (31st sequence) and al-Buruj (33rd sequence) and Qaf (34thsequence) as a rejection for those who deny the presence of the Qur’an. Before that, it was only found terms ad-dzikr and al-hadith. For al-Jabiri, ad-Dzikr has special character as part of the Muhammadan apocalypse, while al-Qur’an implied a general character with all its parts recited by Gabriel. When looked at al-A'raf verse 2 in uthman’s codex version, it is found in the th 7 sequences while in tartib nuzul of al-Jabiri version it is in the 39th sequence, the verse is: ‫ كتب أنزل إليك فال يكن في صدرك حرج منه لتنذر به وذكر‬The exegetes interpret the word "kitab" (book) in this verse as the Qur’an. In contrast, al-Jabiri stated that the word "kitab" here means "surah"(chapter). Al-Jabiri argued that Prophet Muhammad (peace be upon him) had received his prophetic task from the first time he received the earliest revelation in the form of Qur'an. Thus, it is unlikely possible that this verse means Muhammad felt need to be motivated because of the heavy burden from the revelation of the Qur'an. Otherwise, the intention of word "kitab" here is a special term for the revelation of surah al-A'raf in which at that time Muhammd faces two groups of people. The first is the Jews who had been known as the scribes (Muhammad was in a hard situation that both revelations previously named as dzikr and hadits turned into Kitab). The second is a group of Qurays. Muhammad in an oppressive option to convince them-who do not have a Holy Book-to be able to have and believe in the Holy Book revealed to him (al-Qur’an). (Al-Jabiri, 2006: 161) Basically, according to Al-Jabiri, word ‘Kitab’ is more focused on the Qur’an in Lawh al-Mahfouz, while name of Qur’anis generally more focused on its beautiful reading, readable with recitations, easy to be memorized, and out of its essence as ad-dzikr. Al-Jabiri was inspired by Ibn Abbas that the qalam is something that was first created to write anything that God created. It is in lawh Mahfudz and termed as al-Kitab (Q.S. al-Waqi'ah [56]: 77-79), or also called with Umm al-Kitab (al-Zukhruf [43]: 1-4). Lawh Mahfouz or al-Kitab means "original text" and from this original text then the samawi books are revealed. As for alQur’an is a special manuscript of Umm al-Kitab. In other side, this view is different from Shahrur’s view toward al-Kitab and al-Qur'an. Muhammad Syahrur ibn Deyb was born in Damascus, Syria on April 11, 1938. He was studied in Moscow in the field of civil engineering and once was sent to a university in Ireland to continue his studies in the specialization of land mechanism and foundation. In addition to Islamic studies, Shahrur very interested in the philosophy of humanism and depth of meaning in Arabic. His book al-Kitab wa al-Qur'an; Qira'ah Mu'ashirah made his name popular in the modern Muslim world. His view in this book is quite a long time contemplated and explored for approximately twenty years. Some of his ideas and concept emerged after observing the development of traditions of thought and reality of contemporary Muslims when faced with the reality of human historical development. (Mustafa As'ady, 2005)



Syahrur view of the Qur’an can be summarized in the following scheme; It includes ghaibiyyat, distinguishing between the halal and haram.

‫سبع من المثاني‬ ‫القرأن‬

‫أم الكتاب‬/‫المحكم‬ ‫المتشابه‬

‫الكتاب‬

It Includes worship, muamalah, morality, distinguishing of halal and haram (permitted and forbidden)

‫تفصيل الكتاب‬/‫المحكمات والمتشابهات‬ Shahrur differentiated between terms “kitab” and “al-kitab” (with al’ta'riif at the front). Shahrur started that al-kitab is the entire content of mushaf, while “kitab” is only parts of ‘theme’ from the entire content. Al-Kitab is divided into two types; 1). Kitab an-nubuwwah, and 2). Kitab ar-risalah. The scheme above (based on Q.S. Ali Imran: 7) can be explained as follows: (Sahiron, 2008) 1). Al-Kitab al-muhkam; the collection of muhkamat verse which is defined as the umm al-kitab. Muhkamat verse is a collection of laws delivered to the Prophet which contains human principles include worship, muamalah, and morality. These verses serve as a differentiator between halal and haram things. 2). Al-Kitab al-mutasyabih is the whole verses of al-kitab except muhkamat and tafshil al-kitab verses. The collection of the whole essence that was given to Muhammad, it is partially contains ghaibiyat which is difference between the real and presumption. Q.S. al-Hijr explains two kinds of kitab in al-kitab al-mutasyabih: 1) sab'an min al-matsani and 2) al-Quran al-Kareem. The feature of the verses in al-kitab al-mutasyabih is informative format, not a command or prohibition and the passages contain various kind of news (anba’) eg: Q.S. Hud verse 49. 3). La muhkam wa la mutasyabih which has been termed as tafshil al-kitab. Referring to Q.S. Yunus verse 37 which shows the three different types of verses, they are: 1) al-Qur'an, 2) Baina yadaih, referring to ar-risalah, and 3) tafshil alkitab. Al-Qur'an itself contains of several sections; 1. Constant part (al-Juz al-Thabit) is the laws or universal rules that regulate all of the existences since the first creation of the world. This section can not be changed by people’s self-interest and it is not territory of prayer requests.



2. Changeable part (kitab mubin) is a particular of natural phenomenon. The change and turn that become media intervention of God in accordance with the laws of nature is determined and intended by Him. This section became the territory of prayer requests. 3. Human conscious activity (al-qashash/historical stories/al-kitab al-mubin). The reason for giving this terms is; First, both are revealed from al-imam al-mubin instead of lawh mahfudz. Second, the story provides complementary theme along with the development of human history. All of verses in al-Qur’an and in al-sab'u al-matsani are involve in mutashabihat verses here with tafshil al-kitab verses are reflecting the nubuwwah dimension. Al-Quran is derived from the word qa-ra-na. One of the meanings is collected a regular part of the natural laws that are formed from lawh mahfudz and the changing parts are formed in al-imam al-mubin. Therefore al-Qur'an contains two main contents. First, the constant part consists of the material laws or universal nature. This part is not the area of prayer for the people and is impossible to change. Second, changeable part which is revealed by imam mubin, consist of; a. A part related to the events of a natural phenomenon named as ayatullah and is subjected for the development of human’s knowledge, b. Events of human history that has happened and has been termed as ahsan al-qashash, al-kitab al-mubin. Third, al-Quran verses are bayyinat and become a justification in a particular situation. Al-Qur’an is named with the term al-hadits because it consist of natural and humanity phenomenon (historical event). Moreover, there are natural laws that organizing the material object, and also natural laws that organizing human’s history. They both influenced each other. (Q.S.Yusuf:3). Thus, ad-dhikr is part of al-Qur’an. It is the linguistic form spoken entirely in al-kitab. Ad-Dhikr revealed as revelation material beyond Muhammad’s knowledge. Formation of the revelation became ad-dhikr is a process that happened in a form which is far away from Muhammad consciousness. Assuming from the explanation above, it seems that Al-Jabiri responds to Shahrur’s view by tracking the concept of al-Kitab, al-Qur’an, ad-Dzikr and also al-Hadith based on Tartib Nuzul. METHODOLIGAL CONSTRUCT There are three patterns of relationships in each certain reading; the past (almᾱdhῑ), the present (al-hᾱdhir) and the future (al-Mustaqbal). With those three patterns, the models of reading text (as well as the text of the Qur’an) can be categorized as follows: 1. Qirᾱ'at salafiyya. This model of reading came out between "past" and "future". It means that this sort of reading only concern about "the future"



by the perspective of "the past”. It is no wonder if the depiction of “the future" -which would come- become "the future" -which has been passed. Moreover, It is not only in reading but also in praxis territory, it presents "the past" in the reality of "the present". Al-Jabiri believes that this kind of reading is ahistorical (lᾱ tᾱrikhiyyah). It did not produce reading and understanding products but only one thing, that is the 'hereditary' understanding of the tradition (turᾱts). The tradition includes the understanding but the understanding exclude the tradition, because the tradition is only repeating itself. This kind of salafiyya reading comes from reading history with religious perspective. (Al-Jabiri, 1993) 2. Qirᾱ'at Salafiyya Istisyraqiyyah. This reading model came out between "present" and "past". Yet, the "present" here is not the present of the reader instead of the "West" or Europeans whom are positioned themselves as the core of dzᾱt from a future, dominate the global humanitarian and establish themselves as a guiding principle for the "future”. Arab-liberals is the representation of this reading model. They did a reading of the Arabic tradition with Western perspective. They forgot that perspectives and methods can not be separated. Moreover, as what has been known that the Orientalist perspective, in terms of methodology, they read a tradition through traditions. Philological methods, for instance, it tries to bring something back to its origin. It means that when this method is used to read the tradition of Arab, what happens is restoration of Arab tradition to its origin (Jewish, Greek, Masihiy). Orientalist reading wants the reader understand the tradition by Arabic thought to restore it to the earlier tradition. Why? Since Arab culture becomes the bridge between the Greek and Europe culture, this reading, in the view of Al-Jabiri, has reduced the Arab tradition itself (Al-Jabiri, 1993) 3. Qirᾱ'at Yasᾱriyyah. This reading model ultimately becomes qirᾱ'at marksiyah (Marxism). The perspective pattern built from the ‘left' thought of contemporary Arab is the "future" and "past" with the dialectic model between tradition and revolution. The tradition is intended to support the revolution while the revolution is purposed to restore the traditional foundation. Al-Jabiri stated that on this model, the used method merely can not be used even it classified as an applicable method. This model is not exploratory but considered ideological. (Al-Jabiri, 1993: 15) Related to the three reading models above, al-Jabiri said that all of them are epistemologically has deficiencies in two aspects; from the methodological and perspective side. In terms of methods, all of them already lost the objectivity while from the perspective they lose their historicity. Al-Jabiri named this by ‫ الالتارخية‬and ‫االفتقاد الى الموضوعية‬. (Al-Jabiri, 1993: 16)



QIRA’AT MU’ASHIRAH: AL-JABIRI’S OFFER Known as qirᾱ'at, for Al-Jabiri, it was not only a discussion or dirᾱsah but it more than a discussion and dirᾱsah tahlῑlῑyyah. It was critical reading. A ta'wil that could give "meaning" to something read by the richness of the meaning surrounded on it relate to the thoughts, social, politics or even culture. It is also associated with the conditions of today's readers. It named as mu'ᾱshiroh because it covers two meaning —Jabiri stated below: (Al-Jabiri, 1993: 12)

‫ه بناه راءتنا‬,‫ه معاصرررا لنا معنال وصرر‬,‫ه عناه وجع‬,‫جعل المقروء معاصرررا لنه رره معنال فعرر‬ ‫تعتمدهاذنه الهعل و الوصل كخطوتين منهجيتين رئي يتين‬ 'Made it al-Maqru' contemporary for himself 'in dealing with the problems, in the scope of knowledge and ideology. The results of the meaning arise from the specificity of its scope. Furthermore, mu’ᾱshiroh means 'Make it al-Maqru' contemporary for audients by way of understanding and reasoning. AL-FASHLU WA AL-WASHLU Al-Qur'an dealing with the different time and place that require the reader to understand with a new understanding. AL-Qur’an is not just about the sheets neatly arranged as a codex, but it is the text that 'exist and formed' during approximately 20 years. Therefore, to understand al-Qur'an is not only required to see it as a text with line, note, and different interpretation but also by "separating" (fashl) the text with different notes and interpretations on it with the intention of associating text with different places and times. This step aims to "unify" (washl) between text and us (readers) at the present time and also unify the text and text itself as it originality. (Al-Jabiri, 2008: 7) “Originality” of the text is not the text as it presented in the hands of the readers until today but the text that is aside from the various understanding contained in the books of tafsir. In other words, cease the ideological understandings and knowledge of the exegetes off from the text is often just repeating what has already exist. (AlJabiri, 2008) Thus, the methodological steps can be summarized as follows; 1. The importance of secession from traditional understanding for tradition. The fundamental issue needed to be highlighted is not the issue of choosing the methods and the right way of it but the issue of rational criticism. Prioritizing work of mind by broaden the mind from traditional understanding is recommended. Secession here does not mean the separation from the tradition but separation against all forms of linkage relationships of tradition, which in turn it can change all that "has become a



tradition" to the establishment of a tradition (a tradition that is constantly renewable).

‫فعرررل الذان عن الموضررروو والموضررروو عن الذان حتي يعررربا في االمكان اعاد‬ ‫ي اساس جديد‬,‫العال ة بينهما ع‬ The problem above can be realized as long as there is a separation attempt of maudhu' (object) from the essence. Both of them did not address each other in order to form a new understanding process. Al-Jabiri give a statement term (Al-Jabiri, 1993: 21) 2. Fash al-maqru '' an al-Qᾱri ' The basic rule of thumb is "abstain from reading the meaning before examining the words." Words are not just an independent mufradᾱt but they are like the elements that forming the system of meaning. Three steps can be taken in 'fashl maqru' 'an qᾱri, namely; First, address the structural problems of the text. This issue is related to the owner of the text language. A reader should be able to examine the changes of the thought from the owners of text language so they can put it in its original position. Second, parse the text historicity. Third, browse the text ideology. This measure attempts to reveal the ideology that developed in the process of meaning. (Al-Jabiri, 1993: 24) The next step is washl al-maqru'an al-Qari'. The thing to do is read the introductions and the results. ‘The past with the future', combines between theme and ideology, change the "future-past" into "future-coming" so that by this way almaqru' become contemporary for itself and its audience. READING APPLICATION (Al-Jabiri, 2008: 62-64) In each interpreted surah (chapter), Al-Jabiri gives an opening before entering the interpreted verse. Q.S. Al-Ma'un, for instance, this chapter is in the 14th sequence in tartib nuzul. Intaqdim (preliminary) interpretation, Al-Jabiri applying the offered theory of al-fashl. The first time Al-Jabiri informed that this chapter included in chapters which can generate a lot of differences among the exegetes because of the distance between the structure and the meaning of the text. Al-Jabiri also criticizing the exegetes in interpreting this verse that most of them saw its asbab nuzul but stuck in a prolonged discussion. Entering into the nash of surah al-Ma'un, he divided it into two points; First, they are cheating on the orphan and do not distribute their alms to the poor. At this point he explores verses 1-3. Second, so woe to those who pray (but) who are heedless of their prayer. This point is verses 4-7. Al-Fashl efforts carried out by Al-Jabiri by pointing to the view of most exegetes on this verse that what referred in point 2 is the person negligent in prayer, it is al-Munafiqun. “Hypocrisy” in this verse are those who do not heed the prayer



time and prevents themselves form feeding the poor, and also riya'. The unfortunate is interpreted with deprived them into hell of the Hell. This chapter reveals in Madinah because the characters being showed up are the character of Medina who had three features; leaving prayers, riya ', and griping. But this chapter also include in Makiyyah chapters because of the uslub and the row order, in which, the previous chapters have evolved from focusing on uslub and themes towards social issues (the mention of the poor and fatherless). It is impossible to mention “woe to those who pray”, in view of the exegetes, it was addressed to the believers. They say that the early part of the surah (verses 1-3) revealed in Makkah while the next verse until the end are revealed in Madinah. This argument is strengthened by asbab nuzulof a verse which is tell about Abu Sufyan ibn Harb rebuked the beggar. Tafsir (interpretation) of this letter is often linked to the obligation of zakat. Al-Jabiri take it as an example with the interpretation of at-Tabari and al-Qurthubi. How is the way Al-Jabiri interpret surah al-Ma'un? Al-Jabiri believes that this chapter is a unity that is unseparatable like the opinion above, the reason is the existence of the letter "fa" that serves as athaf and means at-tartiib. Besides, in this chapter, there is no one can change the meaning of prayer into zakat because both of prayer and zakat are unknown concept at the time of the revelation. Thus, according to Al-Jabiri the concept is not concept of zakat but it concept of alms in general. While the definition of 'those who pray' is one who 'pray' or worship in general or it could be a ritualized prayers in Makkah (twice in a day). So the 'woe' here is a threat to the worshipers who are negligent. But the negligent was not in the prayer time but fails on other things more important, that is the absence of social security within the concept of worship is done. This is related to the concept of prayer prevented from fakhsya’ and munkar. So, if it concludes its meaning at this time that the person who negligent in prayer is people who can not prevent themselves from fakhsya’ and munkar. At the end of his explanation, Al-Jabiri restates that this surah revealed in Makkah before the presence of hypocrites group. CONCLUSION Kitab, in the view of Al-Jabiri was al-Qur'an in lawh Mahfudz. While the naming of al-Quran focused on its beautiful reading, readable with recitations, can be memorized and perceived its beauty. Terms ‘Qur’an come out after the polytheists of Makkah rejected the preaching of Muhammad SAW. This term appear in surah al-Qiyamah (sequence 31), while previously it only referred as adDhikr and al-Hadith. Al-Jabiri's opinion seems to respond on Shahrur’s opinion about al-Kitab and Qur'an by offering readings based on tartib nuzul. Reading of the Qur’an can be done with al-Fashlwa al-washl with a breakaway from tradition attached on the meaning and unite themselves to acquire a new meaning, so as to make it contemporary text for itself and the audience. This is exemplified by Al-Jabiri, one of them is in interpreting Q.S.al-Ma'un. It is



interpreted based on the conditions at the time of the revelation of the surah and it pulled into the present by still looking at the tartib nuzul.

REFERENCES Hamarneh Walid. (2003). Kritik Kontemporer Atas Filsafat Arab Islam, terj. M. Nur Ichwan. Yogyakarta: Islamika, xvii-xviii. Al-Jabiri, Muhammad Abid. (2008). Fahm al-Qur’an: al-Tafsir al-Wadih Hasb Tartib al-Nuzul. Beirut: Markaz Dirasat al-Wihdah al-Islamiyyah. _______. (2006). Madkhal Ila al-Qur’an. Beirut: Markaz Dirasat al-Wihdah alArabiyyah. _______, (1993). Nahnu wa Turats: Mu’asirah fi Turasina al- Falsafi. Beirut: alMarkaz al-Tsaqafiy al-Arabiy, 12-13, 14, 15. Syamsuddin Sahiron. (2008). Prinsip dan Dasar Hermeneutika Al-Quran Kontemporer. Yogyakarta: eLSAQ Press. Affandi, Abdullah. (2015). Objektifitas dan Rasionalitas Penafsiran al-Qur’an: Perspektif al-Jabiri. Empirisma vol 24 No. 1, 63. ________. (2009). Pemikiran Tafsir Muhammad Abid Al-Jabiri (Studi Analisis Metodologis). UIN Sunan Kalijaga Yogyakarta. Faisol, M. (2010). Struktur Nalar Arab Islam Menurut al-Jabiri, Tsaqafah, Vol 6 No.2, 337. As’ady, Mustofa. (2005). Konsep Sunnah Menurut Muhammad Syahrur, UIN Sunan Kalijaga. Tabel of Tartib Nuzul* Urut Kronologis

Versi Standar Mesir NamaSurat

Keterangan

Versi Jabiri NamaSurat

1

Al-Alaq

Al-Alaq

2

Al-Qalam

Ayat 17-33,48-50 Al-Mudassir Madaniyyah (Md)

3

Al-Muzammil

Ayat 10-11,20, Md Al-Masad

4

Al-Mudassir

Al-Takwir

5

Al-Fatihah

Al-A’la

6

Al-Lahab

Al-Lail

7

Al-Takwir

Al-Fajr

8

Al-A’la

Al-Duha


Keterangan HanyaAyat 1-5 HanyaAyat 1-10


9

Al-Lail

Al-Syarh

10

Al-Fajr

Al-Asr

11

Al-Duha

Al-Adiyat

12

Al-Syarh

Al-Kaus|ar

13

Al-„Asr

Al-Takas|ur

14

Al-Adiyat

Al-Ma’un

15

Al-Kaus|ar

Al-Kafirun

16

Al-Takas|ur

Al-Fil

17

Al-Maun

Al-Falaq

18

Al-Kafirun

Al-Nas

19

Al-Fil

Al-Ikhlas

20

Al-Falaq

Al-Fatihah

21

Al-Nas

Al-Rahman

22

Al-Ikhlas

Al-Najm

23

Al-Najm

Abasa

24

Abasa

Al-Syams

25

Al-Qadr

Al-Buruj

26

Al-Syams

Al-Tin

27

Al-Buruj

Quraisy

28

Al-Tin

Al-Qariah

29

Quraisy

Al-Zalzalah

30

Al-Qariah

Al-Qiyamah

31

Al-Qiyamah

Al-Humazah

32

Al-Humazah

Al-Mursalat

33

Al-Mursalat

Ayat 48, Md

Qaf

34

Qaf

Ayat 38, Md

Al-Balad



Al-Alaq

Ayat 6-19

Al-Mudassir

Ayat 11-56

35

Al-Balad

Al-Qalam

36

Al-Tariq

Al-Tariq

37

Al-Qamar

38

Sad

39

Al-Araf

Ayat163-170, Md Al-Araf

40

Al-Jinn

Al-Jinn

41

Yasin

Ayat 45, Md

Yasin

42

Al-Furqan

Ayat 68-70, Md

Al-Furqan

43

Fatir

44

Maryam

Ayat 58,71, Md

45

Taha

Ayat 130-131, Md Taha

46

Al-Waqi’ah

Ayat 71-72,Md

Al-Waqi’ah

Al-Syu’ara’

Ayat 197, 224247, Md

Al-Syu’ara’

Ayat 54-56, Md

Al-Qamar Sad

Fatir Maryam

47

48

Al-Naml

Al-Naml

49

Al-Qasas

Ayat 52-55, Md Al-Qasas dan Ayat 85 saathijrah

50

Al-Isra’

Ayat 26,32-33, 57,7380, Md

Yunus

51

Yunus

Ayat 40, 94-96, Md

Hud

52

Hud

Ayat 12, 17, 114, Md Yusuf

53

Yusuf

Ayat 1-3,7, Md

54

Al-Hijr

55

Al-Anam

56

Al-Saffat

Al-Hijr Al-Anam

Ayat 20,23,91,114, Al-Saffat 151-153, Md Luqman



57

Luqman

Ayat 27-29, Md

Saba

58

Saba

Ayat6, Md

Al-Zumar

59

Al-Zumar

Ayat52-54, Md

Al-Mu‟min

60

Al-Mumin

Ayat56-57, Md

Fussilat

61

Fussilat

62

Al-Syura

Ayat 23-25,27, Md Al-Zukhruf

63

Al-Zukhruf

Ayat 54,Md

64

Al-Dukhan

65

Al-Jasiyah

Ayat 14, Md

66

Al-Ahqaf

Ayat 10,15,35, Md Nuh

67

Al-Z|ariyat

Al-Z|ariyat

68

Al- Ghasyiyah

Al-Ghasyiyah

69

Al-Kahfi

28,83-101, Md

70

Al-Nahl

Ayat126-128, Md Al-Kahfi

71

Nuh

72

Ibrahim

73

Al-Anbiya

Al-Anbiya

74

Al-Muminun

Al-Muminun

75

Al-Sajdah

76

Al-Tur

Al-Tur

77

Al-Mulk

Al-Mulk

78

Al-Haqqah

Al-Haqqah

79

Al-Maarij

Al-Maarij

80

Al-Naba

Al-Naba

81

Al-Naziat

Al-Naziat

82

Al-Infitar

Al-Infitar

Al-Syura

Al-Dukhan Al-Jas|iyah Al-Ahqaf

Al-Insan

Al-Nah}l Ayat28-29, Md

Ayat16-20, Md

Ibrahim

Al-Sajdah



83

Al-Insyiqaq

Al-Insyiqaq

84

Al-Rum

Ayat 17, Md

Al-Muzammil

85

Al-Ankabut

Ayat 1-11, Md

Al-Rad

86

Al- Mutaffifin

Al-Isra

87

Al-Rum

88

Al-Ankabut

89

Al-Mutaffifin

90

Al-Hajj

*This table is taken from research by Abdullah Affandi (2009)



THE ISLAMIST NOTION OF ‘ACTIVE’ DAKWAH IN THE MODERN PERIOD Ai Fatimah Nur Fuad The University of Muhammadiyah Prof. Dr. HAMKA Jl. Limau II, Kebayoran Baru, Jakarta, 12130 E-mail: [email protected]

ABSTRACT This research examines the notion of ‘active’ dakwah among the Islamists, particularly in modern era. It explores the impact of modernity in the Muslim world and variety of Muslims response to modernity. In particular, it investigated the Islamists responses to modernity. This topic is examined through qualitative approach (reviewing relevant texts). Modernity’s reshaping of Muslims’ lives led Islamists to worry about the decreasing role that Islam was playing in society and in the state. I argue that their worry about the absence of Islam in the public sphere led Islamists to become the front-line dakwah group, intensively countering the impact of modernization in the Islamic world. Through dakwah, they struggle to keep Islamic values and Islamic identities alive amongst Muslims. Thus, Islamism is the most ‘active’ Islamic dakwah movement in the modern period. Activism is the key identity of this globally diverse movement (including in Indonesia), which routinely calls on Muslims to respond to the impact of Western power. Their dakwah, as an activist ideology, therefore represents a new or reinvented approach. Keywords: ‘active’/activism, dakwah, Islamists/Islam, West/Western, modern/modernity.

INTRODUCTION The processes of globalized modernity that have been taking place in Muslim countries since the nineteenth century and earlier have changed the relationship between Islam and the state. The reformulations of laws as a consequence of modernization, and the adoption of a largely Westernized legal system, has had a profound impact on Islamic courts and the position of the ulama in the pre-modern state. Although they have not been eliminated from postcolonial nation-states like Egypt and Indonesia, the courts are now often restricted to dealing with family law, and have been reformed in order to be more accommodating to social change (Asad, 2003). Modern, Western-influenced, ‘secular’ law has occupied a more dominant position in these states, often replacing the role of Islamic law with respect to matters of regulation and punishment. The limiting of the role of such shari’a related institutions in the colonial and now the postcolonial public sphere, and the restriction of Islamic authority in modern nation-states that typically followed at independence, is perhaps the main way in which so-called ‘Islamists’ — who struggle through various political means to re-Islamize the public sphere — have encountered ‘the downfall of the hegemony of the symbolic Muslim system’ (Burgat, 2003:44).


Panel 1 Islamic Studies and Arabic Language

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