People Of The Book Research Articles

Ahl Al-Kitab and the Laws of Marriage (Implementation of Interpretation Method)

The issuance of SEMA (Supreme Court Circular Letter) No. 2 of 2023, revived the discussion about the meaning of ahl al-kitab in surah al-Maidah verse 5. Al-Qur'an as a holy book is responsible for explaining the terms used so that people do not misunderstand them, according to one of its functions, namely, al-baiyyinah (explainer). One of them is the term ahl al-kitab. This study is very important because it relates to the issue of marriage. This paper aims to understand the meaning of ahl al-kitab in the Qur’an by using the interpretation method that has been passed down by scholars. This was done to be guided and avoid mistakes. This study is in the form of library research (literature) with a method (content analysis) in the form of reduction, verification, and inference steps. This paper concludes that Ahl al-kitab are Jews and Christians descended from the Children of Israel who still believe, and they are the ones who are allowed to marry. Even so, reality teaches that a new marriage will be lasting and peaceful, if there is conformity in the views of life between husband and wife, especially in matters of religion.

KATEGORI NON-MUSLIM PERSPEKTIF AL-QUR’AN

Discussion of the al-Qur’an on a problem is very unique and special, it is not like science books. Al-Qur’an is also rarely presents a problem in detail. Discussion of the al-Qur’an generally global. Non-Muslims in the al-Qur’an called by the term kafir, musyrik and ahl al-kitab. From the information of the al-Qur’an obtained an explanation that predicate kafir looks explicitly presented to ahl al-kitab, while the predicate of musyrik be vague, because if it is reviewed from attitude and behavior of ahl al-kitab, impressed they belong in the category of musyrik, but that thing not revealed in the al-Qur’an explicitly. Analyze about categories non-Muslims perspective of the al-Qur’an, won’t be perfect, if the research is only focused to just one or two verses which discusses non-Muslims, because of that way will give to a partial opinion, not in accordance with the purpose of understanding the category of non-Muslim from the perspective of the al-Qur’an, especially if the analysis is done regardless of the context of the verse, history, asbab al-nuzul, Prophet’s explanation, and others, which has been collected by commentators al-Qur’an. This research is normative research with primary legal materials, secondary and tertiary with descriptive data analysis. By using the approach interpretation of the al-Qur’an and linguistics, the writer did content analysis to the category of non-Muslims from the perspective of the al-Qur’an. Research results show that, non-Muslims in the perspective of the al-Qur’an mentioned in several terms, that is: kafir, musyrik and ahl al-kitab. The research results too revealed that, turned out to be peoples musyrikun and ahl al-kitab both identified as peoples kafir. Whereas ahl al-kitab, although in general declared to have committed shirk, but they don’t strictly given the predicate of musyrik

DINAMIKA TAFSIR NUSANTARA

Interpretation of the archipelago is a manifestation of the assessment of the Qur'an by Nusantara scholars. The emergence of tafsir al-Qur'an in the archipelago cannot be separated from the process of evaluating and writing it down as part of the Ulama' efforts to understand and spread Islamic teachings. In this context, locality also colors various nuances of interpretation of the Qur'an, both in terms of interpreting the Qur'an in prayer rooms, mosques and Islamic boarding schools or in writing interpretations using local symbols in shapes such as pegon or Latin. In another aspect, the contribution of the influence of Middle Eastern Ulama influenced many Indonesian Ulama who made a genealogy of thoughts that shaped different tendencies in each season. The locality of Nusantara tafsir has different tendencies in each period. The dynamics of methods and approaches seem to encounter an anti-climax in the contemporary period with social-community nuances. The pattern of social relations between religious communities becomes the centrality in the thematic discussion of the verses of kafir, ahl al-kitab and non-Muslims which at first glance is a concept of the pattern of relations between Muslims and non-Muslims in theological and social aspects

About The Verses Which Determine The Limits of Relations With The Ahl al-Kitab

Kur’ân, müminlerin ehl-i kitapla münasebetlerinde uymaları gereken birtakım kurallar vazetmiştir. Bu çalışmada söz konusu kurallardan hareketle müminler ve kitâbîler arasındaki ilişkilerin sınırlarına dair tespitlerde bulunulması hedeflenmektedir. Ehl-i kitapla izdivaç hususunda mümin erkeklerle mümin kadınlar farklı hükümlere muhataptırlar. Mümin erkeklere kitap ehliyle evlenebilme serbestîsi sunulmuş olup onlarla izdivaç hususundaki yasağın muhatabı mümin kadınlardır. Müminler ehl-i kitapla dostluktan nehiy olunmuşlardır. Kur’ân, malum tabirin kapsamına giren iki dinin mensuplarının birbirlerinin dostu olduğunu ifade etmiş, müminlerden onları dost edinenlerin de onlardan olduğuna hükmetmiştir. Müminlere, ehl-i kitaptan Allah’a ve âhiret gününe inanmayanlar, Allah’ın ve rasulünün haram kıldığını haram saymayanlar ve hak din olan İslâm’ı din edinmeyenlerle, onlar boyun eğip kendi elleriyle cizye verinceye kadar savaşmalarını emretmiştir. Ehl-i kitap, Kur’ân’ın haklarında, “Sen onların dinlerine uymadıkça Yahudi ve Hıristiyanlar senden asla hoşnut olmayacaklardır.” buyurduğu kimseler olmaları hasebiyle müminler için daima birer tehdittirler. Buna rağmen, Kur’ân’ın, müminlere sunduğu, kendileriyle din savaşı yapmayan, kendilerini yurtlarından çıkarmayan kimselere iyilik yapma ve adaletli davranma serbestîsi onları da kapsamaktadır. Ayrıca Kur’ân müminlere, içlerinden zulmedenleri bir yana, ehl-i kitapla en güzel yoldan mücadele etmelerini emir buyurmuştur. Ehl-i kitapla ilgili bir diğer müsaade ise onların yiyeceğinin müminlere helal kılınmış olmasıdır.

Uncovering the Confusion about the Impurity of Abominations Najib al-Din Yahya bin Ahmed bin Yahya bin al-Hassan bin Saeed al-Hudhali (d. 689 or 690 AH)

The frequent coexistence of people and their interaction with others in social matters requires the statement of the provisions of such coexistence and interaction. In this important letter, Sheikh Yahya bin Saeed al-Hilli (T690H) inferred the impurity of the people of the book(Ahl al-Kitab), So he quoted as evidence that they are polytheists and that every polytheist is najis. He also inferred by the consensus of the Imamiyyah. Furthermore, he also pointed this brief letter to various linguistic, oral, exegetical and theological researches.

Interfaith Marriage in Perspectives of Classical and Modern Scholars

Interfaith marriage has been a polemic in Islam since the Quran and hadith do not clearly explain the marriage that is allowed to ahl al-kitab and how to distinguish between Ahl al-Kitab and polytheistic. Also, it differs infidel, polytheistic, Ahl al-Kitab, Majusi, Sabi’i and others. The debate over this term among scholars continues until they agree to categorize those people into Ahl al-Kitab, polytheistic, majusi and others. This research uses a qualitative method with a normative approach in which the researchers use books, journals and other scientific manuscripts as the main resources. In addition, the researchers did a survey and found several things: First, the paradigm differences of scholars regarding interfaith marriage are based on differences understanding in Quran and hadith, socio-cultural influences and methods used. Secondly, the clerics agreed to forbid a Muslim to marry a disbeliever and polytheistic, but allowed to marry women Ahl al-Kitab. Third, Scholars differ in classifying ahl al-kitab women infidel, polytheistic, ṣabi’i and Ahl al-Kitab.

FROM DHIMMAH TO DHIMMITUDE: A THEORETICAL ANALYSIS OF THE INTERPRETATIONS AND MODELS OF THE INCLUSION OF NON-MUSLIMS UNDER AN ISLAMIC STATE

Recently the term dhimmitude is being used in some English works for analysis and interpretation of the Arabic terms dhimmah or dhimmi, the term dhimmitude thus is being associated with some subjective conditions i.e. the second class citizen and dregetory status of non-Muslim subjects under Islamic rule. The paper deals with dhimmah as a model that Islam has provided for coexistence and peaceful living with the people of other religions from the very beginning. Quran and Sunnah of the prophet Muhammad (upon him be the peace and blessings) are replete with the examples of dealing with the people of other faiths. Quran provides the basis for the theological relations, interaction and coexisting with other faiths and particularly with the people of Book i.e Jews and Christians. While the practicing model of coexistence and peaceful living in Madinah period was provided through sunnah of Prophet peace be upon himself and the Jews were accommodated as non-Muslim citizen of Islamic state. The other communities that lived within the domain of Islamic polity were also accorded the status of ahl al kitab or dhimmi or mu‘ahid prophet (upon him be the peace and blessings) set a unique pattern of granting the right of religious freedom and peaceful living within the context of an Islamic state. Thus the category of people of book was extended to the Magus of Bahrain by accepting Jizyah and granting them peace by Prophet (upon him be the peace and blessings) himself. In this way this model of coexistence was later on extended almost to all other religions by the Muslim rulers and Fuqaha as we shall see in the case of Muslim rulers of different eras. This paper aims to highlight the models adopted by the Muslim rulers for the non-Muslims living in their domain, while focusing on the fuqaha and jurist discourses on the subject. It also reflects on some recent interpretations of Islamic theory of ahl al dhimmah where the status of dhimmah is seen as a condition of deprivation. Keywords: Dhimmah, dhimmitude, social inclusion, non-Muslim, pact, aman

Islamic Da'wah Challenge in Marriage of Different Religions in a Contextual Interpretation Review

This paper aims to explain the opportunities and challenges of Islamic da'wah in interfaith marriages between Muslim men and Ahl al-Kitab women from the point of view of the interpretation of the Qur'an. The research is directed to explore the perspective of da'wah in answering polemics about interfaith marriages. The study method in this paper is a qualitative study with the muqaran (contextual) interpretation method. The results of this study explain that it is permissible for Muslim men to marry Ahlu Kitab women (as stated in al-Maidah: 5) as an opportunity for preaching and preaching among non-Muslims in addition to challenges. This da'wah opportunity can be seen in the existence of a patriarchal social system, where the husband has a substantial, more dominant role as the leader of the family, making it possible to convey enlightenment about Islam in a dialogical, humanistic, mauidzah hasanah and promising way to his wife so that she can know the truth of Islam, understand it to the fullest. Believe it. Meanwhile, the challenge Muslim husbands face in da'wah is the necessity of having strong faith in addition to good da'wah competence so that, on the one hand, he does not waver in his faith and his da'wah efforts also do not disturb the harmony of his relationship with his wife. The results of this study provide space for da'wah to non-Muslims through interfaith marriages for competent Muslim men.

Konteks Lokal dalam Penafsiran Ayat-Ayat Toleransi dalam Kitab Tafsir Al-Mishbah Karya M. Quraish Shihab

Local Context in Interpreting Tolerance Verses in the Book of Tafsir Al-Mishbah by M. Quraish ShihabThe search for the idea of tolerance in the interpretation of the Qur'an which is popular in Indonesia is an important thing to do, given the condition of the pluralistic Indonesian nation. This study explores the local context of Indonesian textually in the interpretation of al-Mishbah by M. Quraish Shihab. This study was conducted through a textual analysis of the interpretation. The focus of this study is on the interpretation of the verses of tolerance in Tafsir Al-Mishbah, especially on five things: the interaction of believers and non-believers, coercion in religion, living together with people of different religions, the existence of people of the book [Ahl al-Kitab], and Islam as a mercy to the universe. This study finds that the local Indonesian context contained in this interpretation is in the translation and interpretation written in Indonesian. Although it is aimed at Muslims in general, it is clear that Muslims in Indonesia are part of the target. In the context of pluralism, the writing of this commentary is also intended to ground the Qur'an to a pluralistic society

Pope Francis’ Dialogue Initiatives with Muslims

Pope Francis’ dialogue activities with the Muslim world have been welcomed by the majority of Muslims and covered extensively in media. His visits to Muslim countries, meeting with the heads of state and official religious authorities, and his encouraging Catholics for dialogue activities can contribute to world peace. This article will first elaborate on how the terms “Ahl al-Kitab” and “Ummah Muqtasidah” (Moderate Nation) are interpreted by Quranic exegetes. These two terms of the Qur’an are the key for the theology of Islam regarding dialogue. Secondly, the article will focus on Nostra Aetate which is considered one of the most critical turning points in the history of Catholic-Muslim relations. This study has two arguments. The first is that the statements of Pope Francis about the practice of dialogue can contribute to world peace if applied both within institutions and at the grassroots. The second is that if Pope Francis’ dialogue activities involve only religious leaders officially appointed by governments in the Muslim world and exclude independent religious leaders, the impact will be significantly lessened. This paper also proposes that for fruitful dialogue activities, both Catholics and Muslims should focus on moral qualities rather than theological differences.

Religious Moderation as A Solution of Interfaith Marriages in Multicultural Society

Multicultural implies the differences. If it is managed properly, the multicultural can generate the positive strength for national development. Conversely, if not managed properly, pluralism and multiculturalism can be destructive factors and lead to catastrophic disasters. Based on the plurality, in the field of marriage law, there is an element of pluralism or multicularism with the occurrence of interfaith marriages. This marriage occurred khilfaiyah (differences) of opinion among the scholars. There are some of them who allow interfaith marriages with the limitation that they only allow to marry women who are ahl al-Kitab, while other scholars strictly prohibit interfaith marriages. This research was a library research using descriptive analysis method. In this case the author sought to describe and analyze religious moderation as a solution to interfaith marriage in a multicultural society. The result of this research is that marriage between Muslim men and women of scripture is allowed if in their actions there is a benefit and does not cause damage or harm in accordance with the principle of "jalbu al-mashalih wa daf'u al-mafashid" (taking the goodness and rejecting the destructive). Meanwhile, the marriage of polytheistic Muslim men and women, that is the women from other religions other than the divine religion, is strictly prohibited. In principle, its application must be based on the values of moderation, fairness and rationality at the value of tawassuth (middle), tawazun (balanced), i'tidal (upright), and tasamuh (tolerance).

AHL AL-ḎIMMA VS. AHL AL-KITĀB IN ISLAM: SYNONYMS OR DIFFERENT TERMS?

AHL AL-ḎIMMA VS. AHL AL-KITĀB IN ISLAM: SYNONYMS OR DIFFERENT TERMS?

AHL DALAM AL-QUR'AN PERSPEKTIF SEMANTIK 'AISYAH BINTU SYATHI'

 Arabic usually use the word al-usrahor al-‘ailahto refer to family. However, the Qur’an also employs some different words to describe family, namely ahl, ‘asyirah, rahtu,alu, qurbaand ruknu. This article aims to examine the word ahl. This is based on the fact that ahlis the most frequent word mentioned theQur’an to refer to the family. Using the semantic analysis proposed by ‘Aisya bint al-Syati’, this article shows that the original meaning of the word ahlis “entitled”and “appropriate”.Itscontextual meaning, however,might refer to the people of the book (ahl al-Kitab), residents (al-sakin), followers (qawm al-Nabī), people who are entitled or reserve the right(al-mustahaq), the core family (usrah), and clans or extended family (‘ailah). This article contributes to the ideal of building a family. By referring to the meaning of ahl,the family should be correctly and appropriately built so as to achieve happiness.

Paradigma Terminologi Islam (Muslim) Dan Iman (Mukmin) Atas Larangan Pernikahanantar-Agama Dalam Hukum Islam

Debates in theological terms have been occurred among the historical Civilization of Islami. As well as in terms of Islamic law, which have continually developed. This article examines how terms with theological nuances are integrated or at least interconnected. This article examines how the terms Islam (muslim) and Iman (mukmin) are linked to the law on the prohibition of interfaith marriage. This is very interesting, because there has been an resistance to an exciting laws had been replaced by a new that recently created, then those that already exist are replaced by recently created. By using Muhammad Syahrur's paradigm, the article examines more and deeper in the location key of the different meanings of the terms and develooing idioms that devel which are background to the prohibition of interfaith marriage, such as musyrik, kafir, Ahl al-Kitab, Islam, and iman, so that the formula that will be researched is How to find Muhammad Syahrur's paradigm to the term or term for the prohibition of interfaith marriage, then to find out the effects of that and formulate how the law applies to the prohibition of interfaith marriage in Islamic law. The direction of this study uses normative-historical, which tries to find out what kinds of structures that can build an interfaith marriage discourse. By examining and addressing these methods and components to create power relations in the interfaith marriage discourse. It is hoped will be useful for the creation of a more precise understanding and in the end it may contribute the ideas in a broad horizon of knowledge, especially in Islamic family law.
 Keywords: Paradigm; Interfaith Marriage; Islamic law

INFILTRATION OF ISRÂILIYYÂT STORIES AND MAWḌÛ‘ÂT IN TAFSÎR FATḤ AL-QADÎR BY AL-SHAWKÂNÎ

The commentators of the Qur’anic exegesis agree that the infiltration of the biblical stories (isrâ’îliyyât) and mawḍû‘ât in various commentaries is an indisputable fact. Since the exegesis of the Qur’an was recorded up to now, dozens of credible commentaries have been produced. However, after having been carefully examined, it turns out that most of those commentaries include isra'iliyyat and mawdu‘at. This article aims to identify the infiltration of isrâ’îliyyât and mawḍû‘ât in Tafsir Fatḥ al-Qadîr by al- Shawkânî. This study uses qualitative methods with library research techniques. To deepen the data analysis, this research uses the hermeneutic approach. This research found that in al- Shawkânî’s exegesis, he included two narrations of isrâ’îliyyât, namely about the story of Harut and Marut, and the exegesis of sakinah by the People of the Book (Ahl al-kitab). However, he gave criticism and notes to these two narrations. Meanwhile, in mawḍû‘ât narrations, al- Shawkânî inserted three mawḍû‘ât hadiths about Ali ibn Abi Talib’s cult into his interpretation. But unfortunately, al- Shawkânî gave neither any notes nor criticism of the three narrations. It seems that Al- Shawkânî was still influenced by the Zaydi Shii sect even though in another work entitled, al-Fawâ’id al-Majmu‘ah fî al-Ahâdîth al- Mawḍû‘ah, he explained that the three narrations were included in mawḍû‘ or fictitious.

ISLAMIC THOUGHTS ON INTERFAITH MARRIAGE IN LOCAL AND GLOBAL CONTEXT

This paper discusses the ulama thoughts regarding interfaith marriages, especially between Muslims and non-Muslims. Interfaith marriage is a phenomenon that has occurred since the early days of Islam. Prophet Muhammad and some of his companions are including those who practiced it. In the early development of Islam, this issue was an important theme for discussion. Verses and hadiths related to inter-religious marriages come to the fore.
 Talking about inter-religious marriage is closely linked to the issue of ahl al-kitab/The People of the Book. The interpretation of this terms, ahl al-kitab, becomes a key to determine the law of interfaith marriages. This paper will discuss the various views of scholars related to the interpretation of the term ahl al-kitab and their views on inter-religious marriages in the local context (Indonesia) and globally.

Pengaruh Pemikiran Muhammad Abdul Karim Al-Syahrastani Terhadap Perkembangan Studi Agama-Agama Di Indonesia (Kajian Kitab Al-Milal Wa Al-Nihal)

This article focuses on discussing the influence of Al-Syahrastani’s thoughts on the study of religions in Indonesia. The field of study of religions, which originally is called comparative study of religions, is a branch discipline of religious sciences, century-long established in the world, including in Indonesia. In his book al-Milal wa al-Nihal, Syahrastani explains a variety of religious communities, such as the Stoicism, the materialists, atheist philosophers, the Shabi’un, and many others including the ahl al-kitab (communities of the book). This study is of a literary research, and basses its analysis on both primary and secondary sources. Results of this study point to the influences of Syharastani’s thoughts on the development of study of religions in Indonesia. While these influences are indirect in nature, a large number of Muslim and non-Muslim scholars in Indonesia has referred to Syahrastani’s thoughts. Even the publication of the Indonesian translation of Syahrastani’s al-Milal wa al-Nihal, has enabled students of the department of study of religions in many Indonesian Islamic universities to learn various category and types of religious communities as solicited by Syahrastani.

Tipologi Ayat Ahl Al-Kitab Dalam Al-Qur’an

Abstract
 In the Qur'an the discussion of the Ahl al-Kitab there are many categories. Some contain a condemnation of the Ahl al-book, some of which contain a good expression to the Ahl al-Kitab. What becomes an allergy is that if a person only emphasizes one aspect of the community but the fact that he or she is even crashing into another. A person who only emphasizes the religious community and does not care about other maslahah such as the benefit of the soul (Hifz an-nafs) and common sense (Hifz al-' Aql) will cause various problems in the midst of society. The results concluded that there were five fundamental benefits in the verses relating to the Ahl al-Kitab. Whether it is religious, mental, resourceful, hereditary, or treasure. Then when traced deeper and comparably, there is a relation between one maslahah and other maslahah, such as the recommendation to do justice to the Ahl al-book which was originally an attempt of the Hifz al-'aql turns positive impact For the benefit of the soul (Hifz al-Nafs) and religious benefits (Hifz ad-Din), this is what is then referred to as Maslahah interconnectivity.

Kritik atas Fikih Lintas Agama: Studi atas Pemikiran Kaum Revivalis

Tulisan ini mengungkap kritik Islam revivalis atas pandangan Tim Penulis Paramadina melalui buku Fiqh Lintas Agama Membangun Masyarakat Inklusif-Pluralis yang membolehkan perkawinan beda agama tanpa membedakan apakah ahlul Kitab, musyrik dan kafir. Demikian juga kebolehan atas waris beda agama. Pendapat ini didasarkan atas paradigma fikih inklusif, yang akomodatif terhadap hak-hak minoritas. Akomodasi fikih ini didasarkan atas argumen teologis-normatif dengan merujuk kepada surat al-Mâidah ayat 5. Sedangkan secara historis adanya bukti praktik sahabat yang mengawini wanita non muslim. Karena itu, pelarangan atas pernikahan beda agama dalam fikih klasik lebih bersifat ijtihadi. Sementara kebolehan waris beda agama tidak ditegaskan secara eksplisit oleh teks, sebaliknya adanya teks (riwayat) Mu‟azd dan Mu‟awiyah yang membolehkan. Pendapat Tim Penulis Paramadina ini menuai kritik dari Islam revivalis dengan merujuk kepada pendapat ulama fikih klasik yang menyepakati keharaman perkawinan dan waris beda agama. Dalam hal yang disebut terakhir, Islam revivalis berargumen bahwa riwayat Mu‟azd dan Mu‟awiyah tidak disepakati kevalidannya dibandingkan dengan riwayat yang melarang seorang muslim mewarisi orang kafir. Sedangkan mendahulukan dalil yang disepakti kevalidannya adalah lebih utama diperpegangi daripada dalil yang tidak disepakti kevalidannya. Demikian juga memilih pendapat mayoritas atas pendapat minoritas jauh lebih dikedepankan. Hal mana mayoritas ulama melarang nikah beda agama adalah haram karena pernyataan tekstual ayat, kecuali nikah dengan ahlul Kitab. Itu pun kebolehan tersebut bersifat darurat. Bahkan dampak buruk perkawinan beda agama harus didahulukan daripada mengambil manfaat. Pandangan mayoritas ulama fikih klasik diikuti oleh MUI, NU dan Muhammadiyah, serta tokoh dan pemikir Islam Indonesia lainnya. Meskipun ruang dan jalan alternatif tersedia dalam opini hukum minoritas, tetapi tidak dapat dipraktikan di Indonesia. Karena undang-undang perkawinan no. 1 tahun 1974 dan Kompilasi Hukum Islam tidak mengakomodir sehingga kehilangan keabsahannya secara legal.

Whole New People of the Book

A. David Lewis and Martin Lund, eds. 'Muslim Superheroes: Comics, Islam, and Representation'. Cambridge, MA: Harvard University Press, 2017. 264 pp., 15 illustrations. $24.95, paper.