Abstract

The study of the Koran from a contextual point of view continues to grow. One of the offers that has been continuously studied and applied is the double movement theory initiated by Fazlur Rahman and developed by Abdullah Saeed. The double movement theory emphasizes the socio-historical context of the Koran and the present. To bridge the two periods, a researcher must sensitively take the meaning of the verse being studied or what is called the moral ideal. Thus, the meaning of the purpose of the revelation of the Qur'anic verse will continue to be conveyed at any time. The object of the application of the double movement is indeed law verses, so as to produce a moral ideal that is real or concrete. However, in this study, the researcher found that double movement not only produces concrete moral ideals, but also transcendental ones. The verse studied is the verse of war, surah al-Anfāl verse 17. So that, the result is that the moral ideal which is concrete from this verse is that it is permissible and even required to take the path of war if it is in an emergency and is depressed. For example, there is pressure, discrimination and so on that cause torture. And, the transcendental moral ideal is that there must be an attitude of tawakal and endeavor from every Muslim. That Allah can make real what is considered impossible by humans.

Highlights

  • Abstrak Kajian terhadap Al-Qur’an dengan sudut pandang kontesktual kian terus berkembang

  • One of the offers that has been continuously studied and applied is the double movement theory initiated by Fazlur Rahman and developed by Abdullah Saeed

  • The double movement theory emphasizes the socio-historical context of the Koran and the present

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Summary

HERMENEUTIKA DOUBLE MOVEMENT FAZLUR RAHMAN

Dalam penjelasan yang ditulis oleh Saeed, Fazlur Rahman berupaya untuk mengeksplor atau membebaskan pesan abadi Al-Qur’an, seperti yang diwahyukan di lingkungan yang konkrit dalam masyarakat yang melingkupi Nabi Muhammad Saw. dai Mekkah maupun Madinah. Singkatnya, langkah pertama dari metode ini adalah untuk mengeksplorasi makna kompatibilitas teks dengan konteks Al-Qur’an dan Hadis yang diungkapkan. ‫وأخرج ابن أبي حاتم عن ابن زيد رضي الله عنه في قوله (وما رميت اذ رميت‬ ‫ولكن الله رمى) قال‪ :‬هذا «يوم بدر»‪ ,‬أخذ رسول الله صلى الله عليه و سلم‬. Sedangkan al-Wahidi hanya menyebutkan tiga periwayatan, sekaligus dengan status dari riwayat tersebut.[24] Al-Wahidi juga menampilkan satu periwayatan berkenaan dengan peristiwa Perang Uhud,[25] yang justru riwayat tersebut dishahihkan dan disepakati oleh al-Dhahabi, ada dalam al-Mustadrak Imam Hakim serta Lubāb al-Nuqūl al-Suyuṭi. Al-Wahidi memberikan penegasan bahwa mayoritas pakar tafsir berpendapat bahwa ayat ini turun ketika Nabi Muhammad Saw. melempar segenggam kerikil saat Perang Badar,[27] sambil berkata pada kaum musyrik “Rusaklah wajahmu!, Nabi melempar kerikil dan tidak tersisa mata mereka kecuali dimasuki dari bagian kerikil tersebut”.

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