Commentary on al-Qur’an has been developing tremendously and dynamically along with the social ch... more Commentary on al-Qur’an has been developing tremendously and dynamically along with the social change. Feminist commentary is the most current commentary of al-Qur’an that is pioneered by the feminist Moslems. This feminist commentary of al-Qur’an emerges as an appreciation of equality of gender values in the al-Quran and an application to the current world. For feminist Moslems, al-Qur’an has originally appreciated the equality of man and woman. However, literal commentaries that are developed by conservative mufassir (exegetist) are considered as supporting the vision of patriarchy instead of voicing gender equality. The combination of al-Qur’an studies and feminism study results in hermeneutic feminism. The way feminist Moslems interpret al-Qur’an differs from that of the conservative exegetists. Amina Wadud and Nasr Hamid Abu- Zaid, who clearly interpret al-Qur’an from the point of view of feminism, show this difference. This dissertation is aimed at revealing the thoughts of those two moslem feminists in understanding al-Qur’an. The aim of this dissertation is to explain the thoughts of AminaWadud and Nasr Hdmid Abu Zaid in relation to several issues: (1) the substance of Al-Qur’an commentary; (2) the principles and methods of interpretation that they adopt in understanding Al-Qur’an concerning gender issues; and (3) the implication of their thoughts in studying the Qur’an. In explaining the thoughts of both moslem feminists, a hermeneutic philosophy approach is employed to reveal their philosophical assumptions on feminist commentary. In line with this, hermeneutic theory of Paul Ricoeur that sees text commentary through two ways (explanation and understanding) is used. According to Ricoeur, reading a text means contextualizing the text by opening self to the text extensive meanings before them. This contextualization, accordingly, could be done through these two steps. This dissertation shows that Amina Wadud and Nasr Hamid Abu Zaid understand commentary not as explanations of al-Qur’an texts as commonly found in traditional commentary. Both of them try to understand the commentary in order to relate al-Qur’an texts with contemporary reality and current problems to find solutions that are based on the Quran. Therefore, their commentaries tend to reflect hermeneutic principles in understanding Quranic verses, particularly the verses concerning gender issues that are the focus of this dissertation. In relation with the feminist commentary theme of this dissertation, Amina Wadud and Nasr Hamid Abil Zaid propose appropriate commentary principles to understand al-Qur’an that views gender equality fairly. Both agree with depatriarchalization, the Quranic spirit of woman liberation and hierarchical-Qur’anic texts related to gender issues. However, the Quranic commentary principles that put forth women’s experiences and perspectives as well as women as interpreter of Al-Qur’an introduced by Amina Wadud are rejected by Abu Zaid. In addition, they agree that to obtain contextual commentary one needs to consider the steps of explanation and understanding as suggested by Paul Ricoeur. While explanations are used to obtain objective meanings of the texts that will be interpreted, understanding is used to relate texts with the contexts in finding the ideal-moral values. This, accordingly, will reveal the significance and relationship to current contexts that will result in vision of contextual commentary of gender equality. To some extent, the thoughts of Amina Wadud and Nasr Hamid Abu Zaid on feminist commentary are relevant to the idea of human rights that are in line with critical discourse of patriarchic ideology. However, as new thoughts in Qur’an commentary, their commentary is subject to critics. In the field of Quranic study, this dissertation contributes knowledge in two ways. First, knowledge interconnection is inevitable to understand al-Qur’an. The thoughts of Amina Wadud and Nasr Fla-mid Abu- Zaid clearly show the interconnection. Second, new mazhab (stream thought) emerges in Qur’an commentary. In other words, study on Amina Wadud and Nasr Hamid Abu Zaid’s thoughts and commentary of gender-related verses of al-Qur’an prove the emergence of “feminist mazhab” in the field of mazahib al-tafsir. Interestingly, the feminist mazhab has not been revealed in previous studies of mazahib al-tafsir.
Mengkaji karya tafsir Indonesia tidak bisa mengesampingkan kajian atas kitab-kitab tafsir karya p... more Mengkaji karya tafsir Indonesia tidak bisa mengesampingkan kajian atas kitab-kitab tafsir karya para ulama, kiai dan in telektual dari kalangan pesantren. Tulisan ini membuktikan bahwa karya-karya tafsir pesantren terus berkembang secara dinamis dalam berbagai aspeknya: format penyajian, aksara dan bahasa yang digunakan, metode penafsiran, maupun penafsirannya. Kenyataan ini menegaskan bahwa di satu sisi penulisan tafsir oleh para penulis dari pesantren berbasis pada kebutuhan masyarakat yang menjadi audiens dan pembacanya. Sementara di sisi yang lain, kerya-karya tafsir pesantren menunjukkan bahwa pesantren merespon secara positif terhadap berbagai perubahan yang terjadi sekaligus memperlihatkan gerak intelektualisme dengan berbagai keunikan dan karekteristiknya sendiri.
Metodologi penafsiran Asghar Ali Engineer menggunakan pendekatan hermeneutik yang dikembangkan de... more Metodologi penafsiran Asghar Ali Engineer menggunakan pendekatan hermeneutik yang dikembangkan dengan cara membangun apa yang disebut oleh Ismail Raji al-Faruqi dengan "hirarkisasi" atas ayat-ayat al-Quran. Hirarkisasi ini merupakan cara untuk menghindarkan dari kesan pertentangan antara satu ayat dengan ayat yang lain. Dalam perkembangan pemahaman atas al-Quran sendiri, model hirarkisasi ini sudah mulai dikembangkan oleh para mufassir klasik dengan adanya pembagian ayat-ayat al�Quran menjadi 'Am-Khashsh, Muthlaq-Muqayyad, Nasikh-Mansukh dan sebagainya. Persoalannya kemudian, metodologi seperti itu, sebagai bagian dari upaya untuk memahami ayat-ayat al-Quran, akan selalu diperdebatkan
This article is trying to dwell upon a subject about an Indonesian opus�which could be categorize... more This article is trying to dwell upon a subject about an Indonesian opus�which could be categorized into Koranic and Hadith Studies, that is al�Maṣābiḥ al-Nūrāniyah fi Naẓm al-Aḥādīs al-Qur’āniyyah, by K.H. Abdullah Umar al-Hafidz (1929-2001). He were a well-known muslim scholar in Koranic Studies particularly for Islamic Boarding School communities in Semarang. His effort in helping forward the education on Koranic studies were recognized in several regions in Indonesia as well as to the nearest�neighboring countries. Al-Maṣābiḥ al-Nūrāniyah fi Naẓm al-Aḥādīs al�Qur’āniyyah is unique, it comprises with poems of Prophet Muhammad’s hadiths that consist of all objects about Koran especially related to the position of Koran, the virtues of memorizing, and reading it. There are 53 palindromes of poem, each of 2 poems are a prelude which consist of approbation to Allah and invocation to the Prophet. While the rest of the book is the chapter “Fada’il al-Qur’an“ (The virtues of Koran) amoun...
Buku ini mengemas perdebatan tentang konsep kemodernan dan kepascamodernan. Namun buku ini berger... more Buku ini mengemas perdebatan tentang konsep kemodernan dan kepascamodernan. Namun buku ini bergerak melampaui pembahasan spekulatif filsafat, dengan menjalajahi gagasan kepascamodernan pada dua arus : (1) menghubungkan kembali debat kepascamodernan kepada teori sosiologi tradisional, dan (2) memperagakan aplikasi kepasca- modernan pada masyarakat modern serta pada politik kontemporer. Buku yang luas jangkauannya ini tentu menarikminat mereka yang bekerja di lapangan ilmu - ilmu sosial, kajian budaya dan humaniora. Terutama mereka yang hendak memahami masyarakat mmodern dengan sorotan teori kaum pascamodernis
Sejarah Islam memperlihatkan bahwa keberhasilan dakwah Islam bukan dilakukan dengan cara-cara yan... more Sejarah Islam memperlihatkan bahwa keberhasilan dakwah Islam bukan dilakukan dengan cara-cara yang mempergunakan kekerasan. Alih-alih, Islam berhasil berkembang ke berbagai tempat karena disampaikan dengan cara-cara moderat, sehingga lebih mudah diterima oleh masyarakat. Sikap moderat dan anti-kekerasan dalam menyampaikan dakwah ini bukan hanya diajarkan oleh agama melalui Al-Qur’an ataupun dicontohkan Nabi Muhammad SAW, namun juga diperankan oleh para penyampai dakwah Islam ke masyarakat. Sebagian muncul dalam konsep-konsep anti-kekerasan yang berhasil diaplikasikan dalam berbagai modelnya kepada masyarakat yang menjadi subyek dakwah. Kajian ini memperlihatkan bahwa adaptasi menjadi nilai yang penting dalam pendekatan dakwah yang moderat, sehingga mendukung keberhasilan dakwah yang dilakukan. Pendekatan psikologi-sosial-budaya dijadikan sebagai alternatif sehingga agama Islam menjadi lebih mudah diterima oleh masyarakat.The history of Islam shows that the success of Islamic da...
Fenomena kekerasan yang mengtasnamakan agama dalam kehidupan masyarakat merupakan sesuatu yang be... more Fenomena kekerasan yang mengtasnamakan agama dalam kehidupan masyarakat merupakan sesuatu yang bertentangan dengan Islam. Sejauh berkaitan dengan kekerasan, Islam sangat menentang cara-cara tersebut dalam menyampaikan dakwah. Alih-alih, Islam mengajarkan cara-cara yang damai kepada umatnya dalam berhubungan dengan orang lain, termasuk dalam menyampaikan dakwah Islam sendiri. Cara yang ditempuh oleh Nabi Muhammad SAW dalam melakukan perubahan di masyarakat jauh dari cara-cara kekerasan, sebaliknya beliau lebih menggunakan pendekatan-pendekatan yang manusiawi. Ancaman-ancaman fiik yang diterima Nabi dan para sahabatnya ketika menyampaikan dakwah tidak dihadapi dengan kekuatan fiik, melainkan dengan cara-cara yang jauh dari sikap kekerasan. Al-Qur’an dalam berbagai ayatnya secara tegas mengungkapkan hal tersebut. Tulisan ini menelaah tentang ayat-ayat yang menegaskan tentang prinsip berdakwah bahwa dakwah tidak boleh dilakukan dengan kekerasan. Prinsip-prinsip tersebut adalah: Pertama ...
Academic Journal of Interdisciplinary Studies, 2021
This article highlights the mistaken paradigms that underpin the use of Islam to justify violence... more This article highlights the mistaken paradigms that underpin the use of Islam to justify violence and terrorism. Its exploration of the Qur'an shows that Islam emphasizes peaceful values and promotes non-violent approaches; this study, thus, differs from previous ones that have argued Islam's emphasis on peace based on a deconstruction of verses with violent implications, thereby challenging religious violence and violence perpetrated in religion's name. This study analyses the content of the Quranic verses that emphasize Islam's openness and friendliness, prohibit acts of violence and narrate the peaceful resolution of problems as well as mitigating conflict. The analysis of these patterns of Quranic verses shows Islam's alignment with the values of peace and, conversely, disapproval of violence. This exploration of the non-violent values offered by the Qur'an thus offers an important complement to the existing literature on peace and Islam. This study, th...
Within the Islamic marriage law, the issue of guardianship (wali) is quite important to discuss. ... more Within the Islamic marriage law, the issue of guardianship (wali) is quite important to discuss. There is no agreement on the "position" ofthe guardian within marriage in various madzhab. Furthermore, there are debates within the feminists on this very issue. Within numerous laws in different Muslim countries such as Indonesia and Iraq, the issue of guardianship has undergone some changes. This article attempts at exploring four laws on the guardianship in three Muslim countries: Indonesia, Iraq, and Syria.
Commentary on al-Qur’an has been developing tremendously and dynamically along with the social ch... more Commentary on al-Qur’an has been developing tremendously and dynamically along with the social change. Feminist commentary is the most current commentary of al-Qur’an that is pioneered by the feminist Moslems. This feminist commentary of al-Qur’an emerges as an appreciation of equality of gender values in the al-Quran and an application to the current world. For feminist Moslems, al-Qur’an has originally appreciated the equality of man and woman. However, literal commentaries that are developed by conservative mufassir (exegetist) are considered as supporting the vision of patriarchy instead of voicing gender equality. The combination of al-Qur’an studies and feminism study results in hermeneutic feminism. The way feminist Moslems interpret al-Qur’an differs from that of the conservative exegetists. Amina Wadud and Nasr Hamid Abu- Zaid, who clearly interpret al-Qur’an from the point of view of feminism, show this difference. This dissertation is aimed at revealing the thoughts of those two moslem feminists in understanding al-Qur’an. The aim of this dissertation is to explain the thoughts of AminaWadud and Nasr Hdmid Abu Zaid in relation to several issues: (1) the substance of Al-Qur’an commentary; (2) the principles and methods of interpretation that they adopt in understanding Al-Qur’an concerning gender issues; and (3) the implication of their thoughts in studying the Qur’an. In explaining the thoughts of both moslem feminists, a hermeneutic philosophy approach is employed to reveal their philosophical assumptions on feminist commentary. In line with this, hermeneutic theory of Paul Ricoeur that sees text commentary through two ways (explanation and understanding) is used. According to Ricoeur, reading a text means contextualizing the text by opening self to the text extensive meanings before them. This contextualization, accordingly, could be done through these two steps. This dissertation shows that Amina Wadud and Nasr Hamid Abu Zaid understand commentary not as explanations of al-Qur’an texts as commonly found in traditional commentary. Both of them try to understand the commentary in order to relate al-Qur’an texts with contemporary reality and current problems to find solutions that are based on the Quran. Therefore, their commentaries tend to reflect hermeneutic principles in understanding Quranic verses, particularly the verses concerning gender issues that are the focus of this dissertation. In relation with the feminist commentary theme of this dissertation, Amina Wadud and Nasr Hamid Abil Zaid propose appropriate commentary principles to understand al-Qur’an that views gender equality fairly. Both agree with depatriarchalization, the Quranic spirit of woman liberation and hierarchical-Qur’anic texts related to gender issues. However, the Quranic commentary principles that put forth women’s experiences and perspectives as well as women as interpreter of Al-Qur’an introduced by Amina Wadud are rejected by Abu Zaid. In addition, they agree that to obtain contextual commentary one needs to consider the steps of explanation and understanding as suggested by Paul Ricoeur. While explanations are used to obtain objective meanings of the texts that will be interpreted, understanding is used to relate texts with the contexts in finding the ideal-moral values. This, accordingly, will reveal the significance and relationship to current contexts that will result in vision of contextual commentary of gender equality. To some extent, the thoughts of Amina Wadud and Nasr Hamid Abu Zaid on feminist commentary are relevant to the idea of human rights that are in line with critical discourse of patriarchic ideology. However, as new thoughts in Qur’an commentary, their commentary is subject to critics. In the field of Quranic study, this dissertation contributes knowledge in two ways. First, knowledge interconnection is inevitable to understand al-Qur’an. The thoughts of Amina Wadud and Nasr Fla-mid Abu- Zaid clearly show the interconnection. Second, new mazhab (stream thought) emerges in Qur’an commentary. In other words, study on Amina Wadud and Nasr Hamid Abu Zaid’s thoughts and commentary of gender-related verses of al-Qur’an prove the emergence of “feminist mazhab” in the field of mazahib al-tafsir. Interestingly, the feminist mazhab has not been revealed in previous studies of mazahib al-tafsir.
Indeks hlm.169-171 Buku ini sudah disunting dengan perbaikan mencakup nama pengarang, pernyataan ... more Indeks hlm.169-171 Buku ini sudah disunting dengan perbaikan mencakup nama pengarang, pernyataan tanggung jawab, data koleksi eksemplar, ISBN, deskripsi fisik, klasifikasi, nomor panggil, tajuk subjek dan gambar sampul.
Commentary on al-Qur’an has been developing tremendously and dynamically along with the social ch... more Commentary on al-Qur’an has been developing tremendously and dynamically along with the social change. Feminist commentary is the most current commentary of al-Qur’an that is pioneered by the feminist Moslems. This feminist commentary of al-Qur’an emerges as an appreciation of equality of gender values in the al-Quran and an application to the current world. For feminist Moslems, al-Qur’an has originally appreciated the equality of man and woman. However, literal commentaries that are developed by conservative mufassir (exegetist) are considered as supporting the vision of patriarchy instead of voicing gender equality. The combination of al-Qur’an studies and feminism study results in hermeneutic feminism. The way feminist Moslems interpret al-Qur’an differs from that of the conservative exegetists. Amina Wadud and Nasr Hamid Abu- Zaid, who clearly interpret al-Qur’an from the point of view of feminism, show this difference. This dissertation is aimed at revealing the thoughts of those two moslem feminists in understanding al-Qur’an. The aim of this dissertation is to explain the thoughts of AminaWadud and Nasr Hdmid Abu Zaid in relation to several issues: (1) the substance of Al-Qur’an commentary; (2) the principles and methods of interpretation that they adopt in understanding Al-Qur’an concerning gender issues; and (3) the implication of their thoughts in studying the Qur’an. In explaining the thoughts of both moslem feminists, a hermeneutic philosophy approach is employed to reveal their philosophical assumptions on feminist commentary. In line with this, hermeneutic theory of Paul Ricoeur that sees text commentary through two ways (explanation and understanding) is used. According to Ricoeur, reading a text means contextualizing the text by opening self to the text extensive meanings before them. This contextualization, accordingly, could be done through these two steps. This dissertation shows that Amina Wadud and Nasr Hamid Abu Zaid understand commentary not as explanations of al-Qur’an texts as commonly found in traditional commentary. Both of them try to understand the commentary in order to relate al-Qur’an texts with contemporary reality and current problems to find solutions that are based on the Quran. Therefore, their commentaries tend to reflect hermeneutic principles in understanding Quranic verses, particularly the verses concerning gender issues that are the focus of this dissertation. In relation with the feminist commentary theme of this dissertation, Amina Wadud and Nasr Hamid Abil Zaid propose appropriate commentary principles to understand al-Qur’an that views gender equality fairly. Both agree with depatriarchalization, the Quranic spirit of woman liberation and hierarchical-Qur’anic texts related to gender issues. However, the Quranic commentary principles that put forth women’s experiences and perspectives as well as women as interpreter of Al-Qur’an introduced by Amina Wadud are rejected by Abu Zaid. In addition, they agree that to obtain contextual commentary one needs to consider the steps of explanation and understanding as suggested by Paul Ricoeur. While explanations are used to obtain objective meanings of the texts that will be interpreted, understanding is used to relate texts with the contexts in finding the ideal-moral values. This, accordingly, will reveal the significance and relationship to current contexts that will result in vision of contextual commentary of gender equality. To some extent, the thoughts of Amina Wadud and Nasr Hamid Abu Zaid on feminist commentary are relevant to the idea of human rights that are in line with critical discourse of patriarchic ideology. However, as new thoughts in Qur’an commentary, their commentary is subject to critics. In the field of Quranic study, this dissertation contributes knowledge in two ways. First, knowledge interconnection is inevitable to understand al-Qur’an. The thoughts of Amina Wadud and Nasr Fla-mid Abu- Zaid clearly show the interconnection. Second, new mazhab (stream thought) emerges in Qur’an commentary. In other words, study on Amina Wadud and Nasr Hamid Abu Zaid’s thoughts and commentary of gender-related verses of al-Qur’an prove the emergence of “feminist mazhab” in the field of mazahib al-tafsir. Interestingly, the feminist mazhab has not been revealed in previous studies of mazahib al-tafsir.
Mengkaji karya tafsir Indonesia tidak bisa mengesampingkan kajian atas kitab-kitab tafsir karya p... more Mengkaji karya tafsir Indonesia tidak bisa mengesampingkan kajian atas kitab-kitab tafsir karya para ulama, kiai dan in telektual dari kalangan pesantren. Tulisan ini membuktikan bahwa karya-karya tafsir pesantren terus berkembang secara dinamis dalam berbagai aspeknya: format penyajian, aksara dan bahasa yang digunakan, metode penafsiran, maupun penafsirannya. Kenyataan ini menegaskan bahwa di satu sisi penulisan tafsir oleh para penulis dari pesantren berbasis pada kebutuhan masyarakat yang menjadi audiens dan pembacanya. Sementara di sisi yang lain, kerya-karya tafsir pesantren menunjukkan bahwa pesantren merespon secara positif terhadap berbagai perubahan yang terjadi sekaligus memperlihatkan gerak intelektualisme dengan berbagai keunikan dan karekteristiknya sendiri.
Metodologi penafsiran Asghar Ali Engineer menggunakan pendekatan hermeneutik yang dikembangkan de... more Metodologi penafsiran Asghar Ali Engineer menggunakan pendekatan hermeneutik yang dikembangkan dengan cara membangun apa yang disebut oleh Ismail Raji al-Faruqi dengan "hirarkisasi" atas ayat-ayat al-Quran. Hirarkisasi ini merupakan cara untuk menghindarkan dari kesan pertentangan antara satu ayat dengan ayat yang lain. Dalam perkembangan pemahaman atas al-Quran sendiri, model hirarkisasi ini sudah mulai dikembangkan oleh para mufassir klasik dengan adanya pembagian ayat-ayat al�Quran menjadi 'Am-Khashsh, Muthlaq-Muqayyad, Nasikh-Mansukh dan sebagainya. Persoalannya kemudian, metodologi seperti itu, sebagai bagian dari upaya untuk memahami ayat-ayat al-Quran, akan selalu diperdebatkan
This article is trying to dwell upon a subject about an Indonesian opus�which could be categorize... more This article is trying to dwell upon a subject about an Indonesian opus�which could be categorized into Koranic and Hadith Studies, that is al�Maṣābiḥ al-Nūrāniyah fi Naẓm al-Aḥādīs al-Qur’āniyyah, by K.H. Abdullah Umar al-Hafidz (1929-2001). He were a well-known muslim scholar in Koranic Studies particularly for Islamic Boarding School communities in Semarang. His effort in helping forward the education on Koranic studies were recognized in several regions in Indonesia as well as to the nearest�neighboring countries. Al-Maṣābiḥ al-Nūrāniyah fi Naẓm al-Aḥādīs al�Qur’āniyyah is unique, it comprises with poems of Prophet Muhammad’s hadiths that consist of all objects about Koran especially related to the position of Koran, the virtues of memorizing, and reading it. There are 53 palindromes of poem, each of 2 poems are a prelude which consist of approbation to Allah and invocation to the Prophet. While the rest of the book is the chapter “Fada’il al-Qur’an“ (The virtues of Koran) amoun...
Buku ini mengemas perdebatan tentang konsep kemodernan dan kepascamodernan. Namun buku ini berger... more Buku ini mengemas perdebatan tentang konsep kemodernan dan kepascamodernan. Namun buku ini bergerak melampaui pembahasan spekulatif filsafat, dengan menjalajahi gagasan kepascamodernan pada dua arus : (1) menghubungkan kembali debat kepascamodernan kepada teori sosiologi tradisional, dan (2) memperagakan aplikasi kepasca- modernan pada masyarakat modern serta pada politik kontemporer. Buku yang luas jangkauannya ini tentu menarikminat mereka yang bekerja di lapangan ilmu - ilmu sosial, kajian budaya dan humaniora. Terutama mereka yang hendak memahami masyarakat mmodern dengan sorotan teori kaum pascamodernis
Sejarah Islam memperlihatkan bahwa keberhasilan dakwah Islam bukan dilakukan dengan cara-cara yan... more Sejarah Islam memperlihatkan bahwa keberhasilan dakwah Islam bukan dilakukan dengan cara-cara yang mempergunakan kekerasan. Alih-alih, Islam berhasil berkembang ke berbagai tempat karena disampaikan dengan cara-cara moderat, sehingga lebih mudah diterima oleh masyarakat. Sikap moderat dan anti-kekerasan dalam menyampaikan dakwah ini bukan hanya diajarkan oleh agama melalui Al-Qur’an ataupun dicontohkan Nabi Muhammad SAW, namun juga diperankan oleh para penyampai dakwah Islam ke masyarakat. Sebagian muncul dalam konsep-konsep anti-kekerasan yang berhasil diaplikasikan dalam berbagai modelnya kepada masyarakat yang menjadi subyek dakwah. Kajian ini memperlihatkan bahwa adaptasi menjadi nilai yang penting dalam pendekatan dakwah yang moderat, sehingga mendukung keberhasilan dakwah yang dilakukan. Pendekatan psikologi-sosial-budaya dijadikan sebagai alternatif sehingga agama Islam menjadi lebih mudah diterima oleh masyarakat.The history of Islam shows that the success of Islamic da...
Fenomena kekerasan yang mengtasnamakan agama dalam kehidupan masyarakat merupakan sesuatu yang be... more Fenomena kekerasan yang mengtasnamakan agama dalam kehidupan masyarakat merupakan sesuatu yang bertentangan dengan Islam. Sejauh berkaitan dengan kekerasan, Islam sangat menentang cara-cara tersebut dalam menyampaikan dakwah. Alih-alih, Islam mengajarkan cara-cara yang damai kepada umatnya dalam berhubungan dengan orang lain, termasuk dalam menyampaikan dakwah Islam sendiri. Cara yang ditempuh oleh Nabi Muhammad SAW dalam melakukan perubahan di masyarakat jauh dari cara-cara kekerasan, sebaliknya beliau lebih menggunakan pendekatan-pendekatan yang manusiawi. Ancaman-ancaman fiik yang diterima Nabi dan para sahabatnya ketika menyampaikan dakwah tidak dihadapi dengan kekuatan fiik, melainkan dengan cara-cara yang jauh dari sikap kekerasan. Al-Qur’an dalam berbagai ayatnya secara tegas mengungkapkan hal tersebut. Tulisan ini menelaah tentang ayat-ayat yang menegaskan tentang prinsip berdakwah bahwa dakwah tidak boleh dilakukan dengan kekerasan. Prinsip-prinsip tersebut adalah: Pertama ...
Academic Journal of Interdisciplinary Studies, 2021
This article highlights the mistaken paradigms that underpin the use of Islam to justify violence... more This article highlights the mistaken paradigms that underpin the use of Islam to justify violence and terrorism. Its exploration of the Qur'an shows that Islam emphasizes peaceful values and promotes non-violent approaches; this study, thus, differs from previous ones that have argued Islam's emphasis on peace based on a deconstruction of verses with violent implications, thereby challenging religious violence and violence perpetrated in religion's name. This study analyses the content of the Quranic verses that emphasize Islam's openness and friendliness, prohibit acts of violence and narrate the peaceful resolution of problems as well as mitigating conflict. The analysis of these patterns of Quranic verses shows Islam's alignment with the values of peace and, conversely, disapproval of violence. This exploration of the non-violent values offered by the Qur'an thus offers an important complement to the existing literature on peace and Islam. This study, th...
Within the Islamic marriage law, the issue of guardianship (wali) is quite important to discuss. ... more Within the Islamic marriage law, the issue of guardianship (wali) is quite important to discuss. There is no agreement on the "position" ofthe guardian within marriage in various madzhab. Furthermore, there are debates within the feminists on this very issue. Within numerous laws in different Muslim countries such as Indonesia and Iraq, the issue of guardianship has undergone some changes. This article attempts at exploring four laws on the guardianship in three Muslim countries: Indonesia, Iraq, and Syria.
Commentary on al-Qur’an has been developing tremendously and dynamically along with the social ch... more Commentary on al-Qur’an has been developing tremendously and dynamically along with the social change. Feminist commentary is the most current commentary of al-Qur’an that is pioneered by the feminist Moslems. This feminist commentary of al-Qur’an emerges as an appreciation of equality of gender values in the al-Quran and an application to the current world. For feminist Moslems, al-Qur’an has originally appreciated the equality of man and woman. However, literal commentaries that are developed by conservative mufassir (exegetist) are considered as supporting the vision of patriarchy instead of voicing gender equality. The combination of al-Qur’an studies and feminism study results in hermeneutic feminism. The way feminist Moslems interpret al-Qur’an differs from that of the conservative exegetists. Amina Wadud and Nasr Hamid Abu- Zaid, who clearly interpret al-Qur’an from the point of view of feminism, show this difference. This dissertation is aimed at revealing the thoughts of those two moslem feminists in understanding al-Qur’an. The aim of this dissertation is to explain the thoughts of AminaWadud and Nasr Hdmid Abu Zaid in relation to several issues: (1) the substance of Al-Qur’an commentary; (2) the principles and methods of interpretation that they adopt in understanding Al-Qur’an concerning gender issues; and (3) the implication of their thoughts in studying the Qur’an. In explaining the thoughts of both moslem feminists, a hermeneutic philosophy approach is employed to reveal their philosophical assumptions on feminist commentary. In line with this, hermeneutic theory of Paul Ricoeur that sees text commentary through two ways (explanation and understanding) is used. According to Ricoeur, reading a text means contextualizing the text by opening self to the text extensive meanings before them. This contextualization, accordingly, could be done through these two steps. This dissertation shows that Amina Wadud and Nasr Hamid Abu Zaid understand commentary not as explanations of al-Qur’an texts as commonly found in traditional commentary. Both of them try to understand the commentary in order to relate al-Qur’an texts with contemporary reality and current problems to find solutions that are based on the Quran. Therefore, their commentaries tend to reflect hermeneutic principles in understanding Quranic verses, particularly the verses concerning gender issues that are the focus of this dissertation. In relation with the feminist commentary theme of this dissertation, Amina Wadud and Nasr Hamid Abil Zaid propose appropriate commentary principles to understand al-Qur’an that views gender equality fairly. Both agree with depatriarchalization, the Quranic spirit of woman liberation and hierarchical-Qur’anic texts related to gender issues. However, the Quranic commentary principles that put forth women’s experiences and perspectives as well as women as interpreter of Al-Qur’an introduced by Amina Wadud are rejected by Abu Zaid. In addition, they agree that to obtain contextual commentary one needs to consider the steps of explanation and understanding as suggested by Paul Ricoeur. While explanations are used to obtain objective meanings of the texts that will be interpreted, understanding is used to relate texts with the contexts in finding the ideal-moral values. This, accordingly, will reveal the significance and relationship to current contexts that will result in vision of contextual commentary of gender equality. To some extent, the thoughts of Amina Wadud and Nasr Hamid Abu Zaid on feminist commentary are relevant to the idea of human rights that are in line with critical discourse of patriarchic ideology. However, as new thoughts in Qur’an commentary, their commentary is subject to critics. In the field of Quranic study, this dissertation contributes knowledge in two ways. First, knowledge interconnection is inevitable to understand al-Qur’an. The thoughts of Amina Wadud and Nasr Fla-mid Abu- Zaid clearly show the interconnection. Second, new mazhab (stream thought) emerges in Qur’an commentary. In other words, study on Amina Wadud and Nasr Hamid Abu Zaid’s thoughts and commentary of gender-related verses of al-Qur’an prove the emergence of “feminist mazhab” in the field of mazahib al-tafsir. Interestingly, the feminist mazhab has not been revealed in previous studies of mazahib al-tafsir.
Indeks hlm.169-171 Buku ini sudah disunting dengan perbaikan mencakup nama pengarang, pernyataan ... more Indeks hlm.169-171 Buku ini sudah disunting dengan perbaikan mencakup nama pengarang, pernyataan tanggung jawab, data koleksi eksemplar, ISBN, deskripsi fisik, klasifikasi, nomor panggil, tajuk subjek dan gambar sampul.
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