Interpretation Of Al-Qur Research Articles

Konsep Islam Wasathiyah Perspektif KH. Hasyim Muzadi (Telaah Surah al-Baqarah Ayat 143)

The number of extreme cases that occur in Indonesia is a focus for the author. It is a great achievement when Indonesia is able to survive in the midst of various differences it has, both race, religion, customs, foreign cultures and so on. However, it cannot be denied that sometimes conflicts in Indonesian society often occur both horizontally and vertically. This study, wants to try to explore the elements contained in the Qur'an, related to wasathiya Islam in the perspective of an Indonesian figure KH. Hasyim Muzadi who has a very strong influence in the establishment of interfaith relations and is one of the figures who often acts as a mediator in all matters relating to religion and the state. This research can be a driving force to form Muslims who are in the middle, not extreme right or extreme left and willing to accept various differences as long as they are in the level of khilafiyah. This research uses qualitative library research methods and content analysis. The formulation of the problems in this study are 1). what is the meaning of wasathiyah Islam. 2). How95Konsep Islam Wasathiyah Perspektif KH.Hasyim Muzadi…Muhamnad Al Fikri & Qathrunnadadoes KH. Hasyim Muzadi think about religious moderation (wasathiyah Islam). 3). How is the interpretation of Al-Qur'an surah al-Baqarah verse 143 about wasathiyah Islam?Primary sources in this study are books related to the thoughts of KH. Hasyim Muzadi including true Islam, Islam from the heart and various literature on wasathiyah Islam. The results of this research are (1) The results of the study prove that in the Qur'an wasathiyah Islam is explained in Q.s.al-Baqarah: 143. Interpreters explain that wasathiyah Islam is interpreted as a middle society, the chosen people, and the best people. The middle attitude is realized through several things, such as the middle in addressing the world and the hereafter, humans who reflect justice, and are able to be role models for others. (2) According to KH. Hasyim Muzadi, Allah has made Muslims the chosen people among other people. People who are able to apply 3 forms of justice, namely justice of equity, justice of equality and justice of balance (3) Indonesia's multiculturalism is not only an advantage, but also a challenge for Indonesian society. Answering these challenges, KH. A Hasyim Muzadi explained that the element of Wasathiyah Islam is a requirement to face the challenges faced by the Indonesian people.

Konsep Pemimpin dalam Tafsir Al-Qur'ānul Karīm Karya Abdul Halim Hasan, Abdurrahim Haitami, Zainal Arifin Abbas

The aim of this study is to analyze the concept of the leader in the interpretation of al-Qur'ānul karīm by Abdul Halim Hasan, Abdurrahin Haitami and Zainal Arifin Abbas. The method used in this research is library research with a qualitative descriptive research type. The results of this study indicate that there is no significant prohibition against electing women leaders, but in this case Abdul Halim Hasan, Abdurrahin Haitami and Zainal Arifin Abbas, do not recommend electing women leaders when there are still men participating in the election process. In fact, women are people in life, while choosing non-Muslim leaders, this is clearly forbidden, and there are no exceptions to this.

QUR’ANIC PERCEPTION OF MONOTHEISM AND GOD'S ABSOLUTE IMPARTIALITY (IN THE LIGHT OF MAULANA ABU AL-KALAM AZAD’S WRITINGS)

Abu al-Kalam Azad studied some historical facts that he dealt with in his book (Interpretation of al-Qur’an) and (Umm al-Kitab) but he did not ignore Darwin’s theory of ascension that everything grows slowly from the bottom up, except for the religious belief. Its matter is completely different because it descended from the top to the bottom and retreated from the best to the worst. Azad mentioned that God Almighty created all people as one nation, then people differed into various sects, meaning that the oldest human belief is the doctrine of monotheism. Azad tried to prove that most religions called people to monotheism, and the dispute among them resulted from internal contradictions. He believed that the dispute among the religions centers on depicting divine attributes, and there is no difference among them in the same deity. He did not try to call the people to the unity of religions - as it seems - but he wanted to call them to the unity of faith, which is the monotheism. The best form of monotheism for him is Islam, as stated in the Qur’an: (No doubt that the religion of God is Islam), (and any religion will not be accepted (Āl-ʻImrān: 19-85). Therefore, Azad called all people to Islam in an indirect way, he emphasized that what was the perception of worshiping God in the sixth century AD in the world was in need for the Qur’an to be revealed to correct the crookedness and corruption in the man’s religious thought.

Studi Komparasi Tafsir Lathaif Al-Isyarat Dan Tafsir Ibnu Katsir dalam Penafsiran Surat Al-Ma’Un

This writing aims to find out the comparison of the interpretation of Lathaif Al-Igest by Imam Qusyairi with the interpretation of al-Qur'an al-Azhim by Ibn Kathir based on the sources, methods, styles, and systematics. The research was conducted qualitatively using a comparative approach. The results show that in terms of manhaj, the two works of interpretation use the manhaj tahlili with the systematics of mushafi's tartib. Tafsir Ibnu Katsir uses sources in the form of bil qur'an, bil hadith, bi qoul sahabi, qoul tabi'i, mufassir's opinion, and lughah rules on certain verses, while Imam Qusyairi's interpretation is only with hadith. Tafsir ibn katsir, which in several verses includes asbabunnuzul, has a variety of styles, including fiqh, ra'yi and qira'at, with the systematic tartib mushaf. While the interpretation of Imam Qusyairy has a style of fiqh, philosophy, and Sufism.

Al-Qur’an (Re)Presentation in the Short Video App Tiktok: Reading, Teaching, and Interpretive

Several previous studies have proven the significant role of social media in the reading, teaching, and interpretation of al-Qur’an. Therefore, this study aims to determine the models, factors, and implications of teaching al-Qur’an using the TikTok application, a popular social media platform utilizing a logical structure to emphasize the importance of its contents. A qualitative approach was applied in this study to mediate this function by collecting 47 al-Qur’an-related contents from six influential accounts. The results showed that TikTok is a mediator in disseminating al-Qur’an-related content, especially in teaching al-Qur’an. It is indicated by illustrations of how to recite al-Qur’an properly by following the tajweed, displaying a variety of beautiful and contextually meaningful readings. Furthermore, the uploaded contents are driven by the need to teach and recite al- Qur’an, expand da’wah, and respond to encountered questions and events. Therefore, the teaching, recitation, and interpretation of al-Qur’an on TikTok have an impact on the shift of the authority of the traditional al-Qur’an teaching to the more dynamic social media. In other words, this learning model forms a variation in how people learn al-Qur’an, from the conventional system to online through social media. These changes in the way and form of teaching on TikTok indicate that this application can be effectively used for da’wah and is an excellent way to spread the recitation of al-Qur’an without distorting the meaning and intention of its users.

Arah Pendidikan Pesantren

The existence of Islamic boarding schools in Indonesia is quite familiar to Indonesian citizens, so that the special characteristics of Islamic boarding schools are curriculum content that is focused on religious sciences, for example Arabic syntax, Arabic morphology, Islamic law, Islamic jurisprudence system, Hadith, interpretation of Al-Qur'an, Islamic theology, Sufism, dates, and rhetoric.
 The pesantren education system is: [a] Using the traditional system. [b] A life that shows the spirit of democracy. [c] A system that prioritizes simplicity. [e] A system that does not suffer from symbolic disease.
 In pesantren there are several behaviors and traditions of the santri as identified social values: [a] Volunteering (sincere) and serving (khidmah). [b] Wise-wise. [c] Simplicity. [d] Collectivity. [e] Organize joint activities. [f] Guided freedom. [g] Independent. [h] Make boarding schools a place to gain knowledge and serve.
 The internalization of modernization (re-orientation) of pesantren education cannot be separated from the supporting and inhibiting factors. However, as a moderate Islamic education system, pesantren must take the following steps: [a] Changing the educational paradigm. [b] Islamic education is developed towards an ideological-sociological direction. [c] Restore the basic curriculum framework and map out the basics of discussion. [d] Interpretation according to social reality.

Strukturalisasi Takwil Dalam Tafsir Ayat Mutasyābihāt: Studi Atas Kitab al-Tafsīr Al-Munīr Karya Wahbah Al-Zuĥaili

Structuralization of Takwil in The Interpretation of The Mutasyābihāt Verse: Study of the Book of al-Tafsīr Al-Munīr by Wahbah Al-Zuĥaili The interpretation of al-Qur’an as a tool in explaining Islam needs to be interpreted comprehensively. Combining the understanding of structuralization in the interpretation process is one of the efforts used by many interpreters of the Qur’an to interpret the verses of the Qur’an, such as Wahbah al-Zuĥaili. He is one of the interpreters who pays attention to the process of interpreting mutasyābihāt verses in his work al-Tafsīr al-Munīr. This study aims to analyze the process of structuralization of takwīl used by Wahbah al-Zuĥaili for the mutasyābihāt verses in the book al-Tafsīr al-Munīr. This is qualitative research with a linguistic approach that includes text and context study. The main data used is al-Tafsīr al-Munīr and supported by other books and scientific literature. Then, data were analyzed using content analysis. The study indicates that Wahbah al-Zuĥaili in doing takwīl on mutasyābihāt verses in al-Tafsīr al-Munīr pays great attention to the use of grammatical language combined with the meaning of the verse so as to produce new meanings that are in accordance with the needs of society at that time and modern society today. In addition, the incorporation of this understanding of structuralization has been able to break the monotony qur’anic interpretation today.

The Fatwa of MUI on Gafatar from The Perspectives of Farid Esack and Jacques Derrida

This article discusses the controversies emerged as a result of the the MUI Fatwa on Gafatar. The data of this article is gathered through series of literature review, and is analysed using descriptive analysis method. The aim of this study is, to examine the MUI fatwa from the perspectives of Farid Esack’s hermeneutic liberation and Derrida’s concept of deconstruction. The comparative between liberation hermeneutic and deconstruction on dissecting Gafatar heretical fatwa which is issued by the Indonesian Council of ‘ulama (MUI) are purposed to see how different views can just happen among the society. As one of the citizen of the big heterogeneous nation (Indonesia), it is important to understand well those differences among people in order to have the wise respond toward those differencences. This study shows that Gafatar does not expect the liberation of discrimination, but, Gafatar actually destructs the teaching of Islam; Gafatar’s teachings opposed Esack’s hermeneutical keys;Gafatar is a mere organization that wants to interpret Islam in a different way of interpretation which purposed to fulfill the willingness of freedom from God’s commands; from the perspective of Derrida’s deconstruction theory, MUI gain a domination of truth in interpretation of al-Qur’an which close other’s interpretation.

The Scientific Cues Study of “Zarrah” in Al-Qur’an as Knowledge Content on Modern Physics Learning Based on Tpack

This study aims to examine scientific cues in al-Qur’an related to Core Physics. This library research study is the result of a descriptive analysis of the Qur’an as primary data. While secondary data in the form of the book Modern Physics Schaum’s outlines, interpretation of al-Jami ‘li Ahkam al-Qur’an, interpretation of al-Qur’anul Madjid an-Nur, interpretation of al-Mishbah, Tafsir al-Jami’ al-Bayan at-Ta’wil Ayi al-Qur’an, Tafsir al-Qur’an al-Aisar and other relevant articles. The analytical method used is critical analysis with inductive thinking techniques. This study reports that the word وَالاَبْصَار in QS. as-Sajdah verse 9 and QS. az-Zalzalah verses 7-8 contain the meaning of optical devices (eye) humans have limitations to be able to observe an atom whose composition of particles is very small and the word ذَرّةٍ in QS. Az-Zalzalah verses 7-8 contextually modern physics is called a quark. The eye as an optical instrument still has limitations to see quarks, so it is necessary to find an optical instrument that is more sophisticated than an electron microscope. Optical devices that have been discovered at this time as well as theoretical studies of atomic structure by scientists, are relevant to what has been explained in al-Qur’an.

Wajh al-Dalalah al-Qur’aniyah fi Kalimati Al-Sahab

The word of As-Sahab is the types of object in which is assumed as a sign of rain because most of the context which explained As-Sahab in Al-Qur’an is followed by rain. However, in the other verses, As-Sahab is interpreted as a cloud that cover the sunlight without followed by rain. After examine the word “Cloud” in Al Quran, there are several possibilities. Several cloud has water content. In addition, “cloud” has diverse nature which has explained in Al Qur’an with diffferent word. Therefore, what is the meaning of As-Sahab in arabic term? What is the characteristic of word As-Sahab as a Cloud in the other explanation? This study aimed to describe the meaning of As-Sahab and several words that have similar meaning so that it will find the exactly word. It also will be known each features in Interpretation of Al-Qur’an. It is revealed that As-Sahab is Sahabah in plural form. The other meaning is Ghaym. However. The word ‘Cloud” in Al-Qur’an has many features such Cloud which float in the sky,The heavy cloud, the piled up cloud. Allah has distinguished cloud base on its movement. While, Ghamam is interpreted as a cloud which cover sunlight. This cloud is assumed without followed by rain. Rakham is the type of Piled up cloud followed by rain. Muzni means collect. It means that there are water content in cloud. The last, Mu’sirat is the feature of cloud which produce rain after collected.

GENDER EQUALITY IN FEMINISM

It is a literature review article about feminism. Authors collected information from various international databases. This study using descriptive scientific method that aims to analyze a phenomenon as thoroughly andas what it is. Feminism is a concept and its fundamentals based on placing women as victims of the patriarchialculture. Patriarchial Culture is known for the dominant figure of men, or father in wide variety of aspects. Thisdomination of men leads to women’s loss in their rights and in some case, they even treated as an object of oppression. Even though women are sharing the same purpose to struggle for their rights, in its development women areusing different way and methods. This is the reason why today’s feminism consisted of several groups of movement.Islam is a religion of justice and equality. Islam sees both men and women as equal in their rights although they havetheir different role and task according to their nature. Both men and women have an equal position below the God’swill, which differs them by their attitude and behavior in their lives. There are many moslem feminist criticize thepatriarchy system in the society through their writings and movements. They also criticize the interpretation ofAl-Qur’an verse and mysoginist hadiths, which brought up the assumption that patriarchy comes from Islam. Thefigures that will be mentioned in this article are Qasim Amin, Amina Wadud, and Fatima Mernissi. Feminism inmodern times no longer pursue for democration rights, but more about woman emancipation in every aspect of life.

MANHAJ TAFSIR AL-KHAZIN (Lubab al-Ta’wil fi Ma’ani al-Tanzil)

AbstractInterpretation is the work of man and the result of his understanding of the Divine Kalam. Interpreting the Qur'an means that humans try to capture the ideas and meanings contained in the verse. Because it is the work of humans, the interpretation of al-Qur'an is always colored by their exegetical thoughts, their comments and comments on a verse are the manifestations of what is in their minds. Even more than that, that interpretation of a verse is colored by the school he adheres to. A mufassir who always struggles and engages in exact sciences or is very interested in studies about the science, for example, interpreting the al-Qur'an verses from aspects of science so that their interpretations are always associated with modern scientific theories. Likewise the mufassir who embrace the Mu'tazilah school of thought, their interpretations are always colored by Mu'tazilah's thoughts.Because interpretation is a human work which is always colored by thoughts, schools, and disciplines that are pursued by the exegetes, the books of interpretation have various styles of thought and schools.

KONSEP PENDIDIKAN GENDER DI DALAM ISLAM

This study aims of the current research is to figure out 1) Gender concept in education presektif; 2) The interpretation of AlQur’an in Al-Hujurat sentence 13 towards interpretation of Al Azhar by Buya Hamka; 3) Gender concept in Islam view according to Al-Qur’an in Al-Hujurat sentence 13 towards interpretation of Al Azhar by Buya Hamka. The method used to collect the data was Content Analysis, because in this research has normatif characteristic and has relation with the content of the text, that is Interpretation from interpreters in interpre the holly sentence of Al-Hujurat sentence 13. The result of this study is 1) The interpretation of Al-Qur’an in Al-hujurat sentence 13 explain that human in Alloh SWT view are same, not being one faction who exeed another faction. People can not priding upon lineage, preeminate of estae, affronting to poor man. And Alloh SWT describe that its main is being in godly. 2) In this sentence is being some concept of gender equivalence, they are : a) Alloh SWT was exlamation to al of human without differences by gender, skin tone, or another, this shown that all of human in reality are same, not being more exeed from the other. b) People can not choose in order to born at certain nation. Hence, inappropriate human being pluming him or flatter others because tribe factor or nation. c) Alloh specify other parameter to measure degree of dignity of human being, that is fear. This fear rate determine dignity and Iowliness of someone. 3) as for its implication to education of islam, among others: a) Sentences reintepretation of Al Qur'An and of Hadits which is diffraction of gender conducted continue (point ofview of islam). b) Curriculum national payload eliminating dikotomis among woman and men, that way also local curriculum by being based on equivalence, balance and justice. Curriculum compiled as according to and requirement of tipologi area started from Playgroup education to the University. c) Enableness of woman clan in informal education sector like giving of facility learn to start in subdistrict level until to regency level which adapted with requirement of area.

Malay Customs According to Islamic Perspective

It can be said that each race in the world has its own customs. That also applies to Malay community. They are rich in various customs such as adat sebenar (genuine customs), adat teradat (communal customs), adat yang diadatkan (accustomed customs) and adat istiadat (ceremonial customs). Within them, lies the expression which becomes the treasure of the race and is built from the past life experience. Customs in Malay community is a synonymous element with the life of the community. On the existence of customs in Malay community, some of the customs do comply with the teachings of Islam and some do. With regard to it, this writing aims to discover the extent of accuracy and conflict between some of the adat teradat and adat yang diadatkan within Malay community with the teachings of Islam. With that, the good custom can be continued and the conflicting one needs to be fixed or alternated with more suitable one according to Islamic teachings. The method used in this writing was based on qualitative method. Data were collected from library study focusing on books related to customs, al-Qur’an, al-Sunnah (Prophet’s traditions), tafsir (interpretation of al-Qur’an), syarah sunah (discussion of the Prophet’s traditions) and also major books of Islamic jurisprudence. This study found that the customs related to visit and coming to other people’s house do not contradict with the teachings of Islam. Customs regarding pregnancy also do not conflict with Islamic teachings but the implications raised should be referred to the specialists. Customs on the birth do contradict with Islam. Some customs related to marriage are aligned with Islamic teachings and some are not. Lastly, all customs regarding death are not compatible with Islamic teachings and need to be revised towards a more Islamic one.

Syntactic Analysis of the Translation of the Interpretation of the Noble Qur’an by Muhammad Taqiuddin Al-Hilali and Muhammad Muhsin Khan

Muhammad Taqiuddin al-Hilali and Muhammad Muhsin Khan are distinguished translators of some Islamic books, such as, the interpretation of al-Qur’an, Sahih Al-Bukhari, and Al-Lu’lu’ wa al-Marjan into English. Selecting sūrah al-Qadr as a topic of syntactic analysis, the aim of this paper is to know syntactic rules in English translation used by the translators. The sūrah is selected because it contains important meaning. As an example, its third āyah states that laylah al-Qadr (the night of al-Qadr) is better than a thousand months’; it means that worshipping Allah in that night is better than worshipping Him a thousand months i.e., 83 years and 4 months. Analyzing the syntax of surah al-Qadr, the writer uses the rules of Transformational Grammar (TG).

The Hermeneutic Thoughts of Ashgar Ali Engineer in The Interpretation of Feminism

Using hermeneutic as a method and approach in systematic interpretation of Al-Qur'an had begun during contemporary period. The reality and fulfillment of the academic standard had pushed contemporary Muslim scholars used the method. Asghar Ali Engineer was one of the Muslim scholars who supported hermeneutic in the study of Qur'anic exegesis on feminism. This article examined the impacts on how feminism in Engineer's hermeneutic exegesis of the Qur'an played significant role in the Qur'anic exegesis studies. He was placed at the same position with other contemporary Muslim scholars. His popularity as a Muslim feminist had been well-known mainly on his interpretation of the Qur'an about feminism. According to Engineer, the interpretation of the Qur'an had to consider three concepts, “the freedom of Al-Qur'an,” “the spirit of the Qur'an against Patriarchy,” and “the classified Qur'anic verses and sociological normative.” Engineer offered three sources when interpreting al- Qur'an; namely, text, context, and perspective. The Engineer interpreted Qur'anic verses about gender at QS. An-Nisa: 1; 3, and 34 by applying these concept, method and sources

Kritik Atas Sunah Sebagai Bagian Tafsīr bi al-Ma’sūr: Menyoal Otoritas Sunah Sebagai Acuan Penafsiran dalam Tafsīr Al-Jalālain

Tafsīr al-Jalālai, like Tafsīr al-Maḥa llī and as-Suyūṭī , has not been created from a vacuum, but from a specific context of social reality which is laden with certain ideologies. The questionsthat follow then are how al-Maḥallī and as-Suyūṭīhave put their own ideological genre into Tafsīr al-Jalālain when interpreting al-Qur’an and how this ideological preference in turn brings about theoretical implications for tafsīr bi al-ma’sūr ? This paper adopts the perspective of constructionism and that of literature study. The primary data were Tafsīr al-Jalālain , which were analysed by means of intertextuality. The main findings revealed that Sunah in the Tafsīr al-Jalālain have been selected and sorted out in accordance with an ideological genre of Syafii. Building on these observations, we concluded that the existence of SunahNabi which are part of tafsīr bi al-ma‘ṡūr ( an-Naql) , despite being hailed as the most authoritative interpretation of al-Qur’an, tends to be biased and, therefore, its generalizability should be interpreted with caution. We suggested that there should be a more specific terminology in between al-Qur’an that is interpreted by Nabi himself (i.e., at-Tafsīr an-Nabawī ), which tends to be neutral, and al-Qur’an that is interpreted by scholars through the lens of SunahNabi ( at-Tafsīr bi as-Sunnah an-Nabawiyyah ), which is undoubtedlyvulnerable to the interest of these scholars

GUIDELINES FOR IJTIHAD IN RESPONDING TO THE CONTEMPORARY PROBLEMS

Terminologically, ijtihad means to give all out the efforts. This term is being used specifically on a task that needs 'energy plus'. In terms of Jurisprudence Islamic Scholars, this term means to give out the efforts in producing and resulting shariajurisprudence and law. ljtihad is never ends as being mentioned by ulemas, first, it is impossible for ijtihad ro hu stopped except with the ended of asl al-taklil (responsihility) which means the Resurrection Day. Second it is impossible for ijtihad to be ended before this world ruins. A mujtahid must be able to comprehend the Arabic language until he can understand the term extrinsically and intrinsically. He also must be able to comprehend the interpretation of al-Qur 'an especially rhat are related with jurisprudence and law (ayat al-ahkam) accompanied with his knowledge regarding khabar and the competent Companions in their field. Meanwhile in Hadith field, a mujtahid must be able to differentiate between Hadith Sahih than Hadith Dhaif, whether with knowing the narrators and their justice or scrutinize it through the book of al-sahihah, comprehend khabar, matan and sanad including with the ability to recognize the narrator, ta’dil and tajrih, the last time they narrated hadith, a specific questions that becomes the cause of Hadith being revealed, differentiate between the law whether they are compulsory, Sunnah, forbidden and permissible until they are not mixed among them. They also must be able to comprehend the argument that becomes consensus (ijma) between the scholars until not to produce other ijtihad that oppose with them. Fifth, apprehend the position of analogical (qiyas) in terms of theoretically and practically. Furthermore, there are differences between ijtihad (ijtihad ) methods during every ages which are during the revelation (sharia) phase, during the companions' ijtihad age, during the tabi 'in ijtihad age, during ijtihad sect (mazhab) age. It involves lots of new and contemporary incident that do not exist during rhe era of Prophet Muhammad pbuh. Hence, a ijtihad must be made to extract a law regarding the particular issues that are being arisen.
 

Isra’iliyyat in Interpretive Literature of Indonesia: A Comparison between Tafsir Marah Labid and Tafsir Al-Azhar

Isra’iliyyat is one of the elements frequently used in interpretive literature. It is not an important element in the interpretation of al-Qur’an, but its presence may be found in numerous interpretive literature, including those written by Indonesian scholars. This article discusses the use of isra’iliyyat narratives in Nusantara interpretive literature by comparing traditional to contemporary interpretations. The traditional interpretive work selected is tafsir Marah Labid or also known as tafsir al-Munir by Nawawi al-Bantani. A contemporary interpretation selected is tafsir al-Azhar by Hamka. Both these interpretations are selected based on their complete 30 chapters which are still widely referred to by Indonesian society. By using the methodology of document analysis, the researcher compares the attitude of the authors towards isra’iliyyat narratives as well as the methodology of writing isra’iliyyat. Research results find that there is a difference in attitude between Nawawi al-Bantani and Hamka towards isra’iliyyat narratives. Nawawi’s attitude in his interpretation is similar to that of other traditional interpretations which insert such narratives without any explanations whether the narratives may be accepted or otherwise. In contrast, Hamka was more critical towards isra’iliyyat narratives, even though the isra’iliyyat narratives he inserted in his interpretation were selected based on their acceptability and non-contradiction with al-Qur’an or the Prophet’s (pbuh) hadith. DOI: 10.5901/mjss.2015.v6n3s2p401

PERSPEKTIF MUHAMMAD SA‘ÎD AL-ASYMÂWÎ tentang HISTORISITAS SYARI’AH

The Islamic law in Islamic thought tradition is viewed as significant knowledge for development of other Islamic knowledge. However, in an epistemological area, the concept of Islamic law provokes debates in terms of its implementation, for example, whether it is considered syari‘ah or fiqh ? Such question is always raised by contemporary Muslim thinkers like Mu h ammad Sa‘id al-Asymâwi. Al-Asymâwi’s question is related to his paradigm that firmly differentiates syari‘ah (Islamic law) as religious teachings and fiqh (religious thoughts). Syari‘ah is Allah’s ways and methods consisting of values and principles that are flexible following community movement. While fiqh is Muslim scholars’ deduction, exploration and interpretation of Al-Qur’an and Sunnah, it is limited to times and spaces. Consequently, according to such paradigm, some Islamic orders that are considered authoritative by the majority of Muslim scholars should be reviewed such as Islamic inheritance, criminal and political laws. With this approach, Al-Asymâwi is claimed as a real guard of liberalism and secularism among Muslim thinkers.