Al-A'raf : Jurnal Pemikiran Islam dan Filsafat

SCIENTIFICAL METHOD OF THE TAFSIR OF PESANTREN: A STUDY OF KYAI BISRI MUSTAFA’S TAFSIR SURAH YASIN (1915-1977)

2022-07-12T20:51:59+07:00

Studies on the history of Qur'anic interpretation (tafsir) in Indonesia, such as those conducted by Riddel, A.H. John, and Howard M. Federspiel, generally do not relate to the tradition and culture of pesantren. In fact, as the oldest Islamic educational institution in Indonesia, pesantren has a dynamic and complex history and tradition of Qur'anic interpretation literacy. This article examines one side of the tradition of Qur'anic interpretation in pesantren through Tafsir Surah Yasinby Kyai Bisri Mustafa. This book of tafsir was selected; in addition to representing the tradition of interpretation in pesantren, science is used to explain the messages of the Qur'an in it. In this book, the explanation of science is not used as a justification for the scientificity of the Qur'an, nor is it used as a way to Islamise science, but as an affirmation of the spiritual aspects and implicit messages of the Qur'anic text. Axiologically, Kyai Bisri uses the scientific approach, not for science but to explain the sunnatullah (natural law) and divine existence. Through Tafsir Surah Yasin, he rejects Western science that tends to be materialistic-nihilistic and, at the same time, affirms the transcendence of science in Islam.

CONTESTATION OF ISLAMISM OVER THE QUR’ANIC INTERPRETATION: A STUDY ON AL-TAFSIR AL-TAUHIDI OF HASAN AL-TURABI

2022-11-28T14:16:37+07:00

The purpose of this study is to examine the relationship between Islamist ideology and the birth of a tafsir. Hasan al-Turabi, an Islamic ideologue in Sudan, has a basic view of the Qur'an and his own method of interpretation in al-Tafsir al-Tauhidi. This study discovered that Islamism was perceived as a unified Islamic view based on historical dialectical perspectives and an effective historical analysis. Islamism is defined as a form of application of all Islamic values and principles, particularly in advancing social justice values, based on the perspective that the Qur'an teaches tauhid and that every verse is united. From an effective historical perspective, al-Turabi's pattern of interpretation offers methodological-material criticism of the classical and modern tafsir. His model of interpretation emphasizes the excavation of message elements and is used as a guide for living today. The Qur'an is a set of guidelines not only for faith and worship, but also for all aspects of life. As a result, Qur'anic interpretation must be consistent and founded on Qur'anic fundamental values. The presence of al-Tafsir al-Tauhidi demonstrates that al-Turabi's pattern interpretation is not independent from his intellectual, ideological, and political context in Sudan.

STRATEGIES FOR RELIGIOUS CONFLICT RESOLUTION IN INDONESIA: A CASE STUDY OF THE JA’FARIYAH SHI’A MINORITY IN TERNATE

2022-10-23T12:37:30+07:00

This study aims to describe and analyse the relationship between religious groups, societies, and governments, as well as strategies for managing religious conflict, with a case study of the Ja'fariyah Shi'a minority group in Moya, Ternate. The Shi'a community led by Nawawi Husni, according to the Jema'ah Ahlul Bait Indonesia (IJABI), is considered to have different religious teachings and practices and is judged to be inconsistent with the teachings of the Shi'a in general. In addition to having a layered complexity, the existence of this community is also considered misguided, so it is often the target of the intolerance of other religious groups, even by the local government. Through a qualitative approach using a sociological perspective, the results of this study revealed that the silent (non-reactive) attitude of the Ja'fariyah Shi'a group in responding to various rejections and misconceptions about its group is not passive. Instead, they choose to do "resistance" creatively by using the media to counter negative opinions against them. The choice of this "resistance" model is not separate from the role and position of Husni Nawawi in attracting the government's interests. Consider that the pattern of hard-power conflict approaches must change to the smart-power transformation model.

FUNDAMENTALIST DA’WAH MOVEMENT: THE STUDY OF LOCAL TABLIGHI JAMA’AH GROUP AND ITS ACCEPTANCE IN MADURA

2023-03-13T21:03:46+07:00

This paper analyzes the form of religious fundamentalism displayed through Tablighi Jama'ah’s da’wah movement in Madura and uncovers the rationale for Madura’s community's acceptance of this da’wah movement group. This paper is qualitative research using a case study approach. Data collection was carried out through interviews with some main figures and followers of the group, a series of observations, and documentation of the da’wah activities undergone by the group. The result shows that the Tablighi Jama'ah’s da’wah movement in Madura can be categorized as a puritanical Islamic fundamentalist movement, particularly because it intends to purify faith, sharia, and morals. In contrast to the beliefs of other religious groups, this group prohibits an active and massive use of technology because it is perceived as a direct obstacle to da’wah and is considered full of immorality. This group emphasizes the so-called sunnah appearance, such as using robes, turbans, siwak, cingkrang trousers, and not being engaged in practical politics. Moreover, they also emphasize congregational prayers and the necessity of living a simple life. This paper also signifies that the Madura community accepts the Tablighi Jama'ah because their religious practices are congruently aligned with the teachings of Ahlus Sunnah Wal Jama'ah. In addition, the acceptance of the Madura community is due to their obedience toward the Kiai, who have previously accepted the Tablighi Jama'ah da’wah activities in Madura.

“TO JOKE ABOUT GOD”: ANECDOTES OF HAJI HASAN MUSTAPA

2023-03-26T21:31:27+07:00

Humor is one of the characteristics of the Sundanese people in West Java. This is not only seen in their conversations about everyday matters but also about serious and sacred issues. They sometimes faced these sacred issues by remaining relaxed and laughing. This, for instance, can be seen in the figure of Haji Hasan Mustapa, a Great Penghulu of Kutaraja and Bandung during the Dutch colonial period. This study focuses on the 209 Sundanese anecdotes of Mustapa that his secretary, M. Wangsaatmaja, collected in Boekoe Singa-Bandoeng (1930) and Boekoe Dongeng djeung Tajarita Sadjarah(1932), as well as those collected by Mustapa's admirer, Ajip Rosidi, in Haji Hasan Mustapa's Jeung Karya-karyana(1989). By using the Adjidarma’s humor theory, which mentions three categories of humor: superiority, incongruity, and extrication, the results show that the incongruous humor category predominates in Mustapa's anecdotes. This can be seen in his incongruous expressions about the nature of God that are out of the ordinary. He did not show his superiority as a respected Dutch official, nor did he extricate himself from various tensions and obstacles. This generally relates to the low level of religious knowledge of his interlocutors. Mustapa’s answers were considered weird and out of the ordinary to them. Therefore, it is understandable that among the Sundanese, Mustapa is known as an eccentric ulama.

ISLAM, (UN)CIVIL SOCIETY AND CHALLENGES FOR DEMOCRATISATION IN INDONESIA

2023-04-08T16:42:15+07:00

This article tries to critically examine the idea of civil society in light of Indonesia's Islamist politics. This raises the question of how far the idea of a civil society in a democratic country leads to public civility. This is an important question that must be addressed. The Majelis Mujahidin Indonesia (MMI) is the main focus of this article. MMI, one of the most active Islamist organizations founded after the fall of the authoritarian regime of the New Order, develops political frameworks that endanger democracy and public civility. MMI became an organization that advocates for uncivil discourses of Islamic interpretation, thus representing Indonesia's (un)civil society. It is most visible in the organization's views on democracy and its interpretation of the "jihad" doctrine. As a result, the article concludes that the classification of Indonesian civil society should include both civil and (un)civil society. In addition to civil society, Indonesia should include uncivil society, even if their orientation is different. An un-civil society threatens democracy and public civility while civil society is fighting for it.