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- I am currently enrolled in the College of Islamic Studies graduate program at Hamad bin Khalifa University, Qatar. Pr... moreI am currently enrolled in the College of Islamic Studies graduate program at Hamad bin Khalifa University, Qatar. Previously studying at the University of Toronto (Canada) and Sunan Kalijaga State Islamic University (Indonesia), I develop academic interests in Qur'an and tafsir studies, Islamic intellectual history, Muslim non-Muslim relations, Sunni-Shi'a encounters, and Middle Eastern studies.edit
A very long heated debate on whether or not democracy is inherently in line with Islam happens in many countries. The reliable fact proved that most of Muslim majority countries rejected democracy system to be implemented in their... more
A very long heated debate on whether or not democracy is inherently in line with
Islam happens in many countries. The reliable fact proved that most of Muslim
majority countries rejected democracy system to be implemented in their countries.
While most of Muslim-majority country rejected to implement the democracy system
in their countries, Indonesia allegedly appeared as model Muslim-majority country
that integrates Islamic teachings and democracy values. Its ability to fuse democracy
and Islam was praised by many political pundits and academicians from both
Indonesia itself and other countries. Notwithstanding some has been optimist with
the relation between Islam and democracy in Indonesia, this optimistic attitude
should be reexamined for there are still many hardliner Islamic groups that threaten
Indonesia democracy and Pancasila. The existence of these groups has added the
large number of violence and intolerance behavior against minority groups. This
raises a question, could we still put hope on Indonesian Islam as a model for
democratic Muslim-majority countries? This article will deeply explore to answer it.
Islam happens in many countries. The reliable fact proved that most of Muslim
majority countries rejected democracy system to be implemented in their countries.
While most of Muslim-majority country rejected to implement the democracy system
in their countries, Indonesia allegedly appeared as model Muslim-majority country
that integrates Islamic teachings and democracy values. Its ability to fuse democracy
and Islam was praised by many political pundits and academicians from both
Indonesia itself and other countries. Notwithstanding some has been optimist with
the relation between Islam and democracy in Indonesia, this optimistic attitude
should be reexamined for there are still many hardliner Islamic groups that threaten
Indonesia democracy and Pancasila. The existence of these groups has added the
large number of violence and intolerance behavior against minority groups. This
raises a question, could we still put hope on Indonesian Islam as a model for
democratic Muslim-majority countries? This article will deeply explore to answer it.
This article explores the limitations of Islamic law within the broader intellectual tradition of Islam. While law is typically designed to enforce coercive justice, Miskawayh’s perspective attempts to integrate this conception through a... more
This article explores the limitations of Islamic law within the broader intellectual tradition of Islam. While law is typically designed to enforce coercive justice, Miskawayh’s perspective attempts to integrate this conception through a reassessment of the concept of justice. Specifically, this article examines, first, the overarching view of Islam as a nomothetic religion; and second, the ethical concepts and vision of justice offered by Miskawayh. By contextualizing Miskawayh’s ideas within the broader cultural and intellectual traditions of Islam, this research reveals a contrasting view of legal mechanisms. For Miskawayh, the vision of justice is not necessarily derived from external mechanisms of divine revelation, but rather hinges on the internal mechanisms of the individual. Miskawayh emphasizes a reversal of mechanisms from external to internal by
advocating for a greater role of ethical-philosophical thought in Islamic legal discourse. Miskawayh, like many Muslim philosophers, navigates the relationship between revealed law and reason in his conception of justice. He rejects the notion of inherent conflict, arguing that both reason and divine law originate from God.
advocating for a greater role of ethical-philosophical thought in Islamic legal discourse. Miskawayh, like many Muslim philosophers, navigates the relationship between revealed law and reason in his conception of justice. He rejects the notion of inherent conflict, arguing that both reason and divine law originate from God.
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This paper investigates how premodern Muslim intellectuals understood and utilized Biblical materials in their written works. While some studies have highlighted Muslim use of the Bible for polemical and apologetic purposes, this study... more
This paper investigates how premodern Muslim intellectuals understood and utilized Biblical materials in their written works. While some studies have highlighted Muslim use of the Bible for polemical and apologetic purposes, this study shows that medieval Muslim interaction with Biblical passages was not confined to those two approaches, illustrating the complexity of their engagement with the Bible. Taking the fifteenth-century Mamluk Quran commentator Burhān al-Dīn al-Biqāʿī (d. 1480) as a case study, this paper discusses how al-Biqāʿī sought to quote relevant Biblical passages to offer a more comprehensive narrative of figures and events mentioned only briefly in the Quran. Criticized by his contemporaries, al-Biqāʿī wrote his Apologia to defend his approaches. Analyzing al-Biqāʿī’s Apologia reveals the central argument that, for him, interpreting the Quran with the Bible is permissible for narrative and admonitory purposes but not for determining articles of faith and Islamic laws. In the end, he underscores the significant difference between taḥrīf (falsification) and naskh (abrogation), which should be appropriately understood in dealing with pre-Islamic revelation. Although he implied that certain Biblical passages were safe from textual falsification based on their conformity with the Quran, he supported the concept of abrogation, a widespread idea in medieval times across various religious traditions.
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Abdullah Saeed is one of Muslim scholars who concerns on contemporary Qur’anic studies very much. In his writing entitled Interpreting the Qur’an Towards A Contemporary Approach, Abdullah Saeed offers a methodology of contextual... more
Abdullah Saeed is one of Muslim scholars who concerns on contemporary Qur’anic studies very much. In his writing entitled Interpreting the Qur’an Towards A Contemporary Approach, Abdullah Saeed offers a methodology of contextual interpretation, which he called as contextual approach, that is more detailed in comparison to other scholars on contemporary Qur’anic studies. In the writing, he offers a hierarchy of values in order to understand the ethico-legal verses. The author realized that it is an urgent need to know Abdullah Saeed’s contextual interpretation more as a counter for the number of textual interpretation existing in Muslim community nowadays. Because of it, this article will explore the methodology of contextual interpretation introduced by Abdullah Saeed generally and the concept of a hierarchy values offered by him particularly. The author sees that the concept of a hierarchy values is a continuance of ‘general principles’ initdiated by Fazlur Rahman. Abdullah Saeed himself has admitted that he was influenced by Fazlur Rahman’s double movement theory in arranging his framework of contextual interpretation methodology.
Key Words: Abdullah Saeed, Contextual, Hierarchy of Values
Key Words: Abdullah Saeed, Contextual, Hierarchy of Values
Research Interests:
Sebagai rahmatan li al-'alamin, Islam dituntut mampu beradaptasi sesuai dengan denyut nadi perkembangan manusia karena ia bukanlah monumen mati hasil pahatan abad ke-7 masehi yang haram " disentuh " oleh pemikiran dan permasalahan baru.... more
Sebagai rahmatan li al-'alamin, Islam dituntut mampu beradaptasi sesuai dengan denyut nadi perkembangan manusia karena ia bukanlah monumen mati hasil pahatan abad ke-7 masehi yang haram " disentuh " oleh pemikiran dan permasalahan baru. Dalam hal ini, fleksibelitas dan elastisitas ajaran Islam perlu dijunjung tinggi tanpa menciderai nilai-nilai fundamental di dalamnya. Untuk itu, ijtihad para fuqaha dirasa sangat penting untuk menjembatani wahyu Tuhan dengan realitas kehidupan masyarakat yang secara dinamis selalu berubah. Kita akan sangat mudah mendapati suatu produk ijtihad seorang ulama di masa dan ruang tertentu tidak secara universal dapat berlaku di masa dan ruang yang berbeda. Ini menggambarkan pergumulan yang sangat intens antara wahyu dan realitas di mana fiqhlah yang berperan untuk menghubungkan keduanya. Di abad ke-20, masyarakat muslim Indonesia masih dibelenggu oleh berbagai problem sosial. Keadaan yang sangat menyedihkan ini mendorong KH. Sahal Mahfudh untuk memformulasikan satu bentuk fiqh yang berorientasi pada kehidupan sosial. Ia menekankan bahwa fiqh tidak hanya berbicara mengenai hubungan hamba dengan Tuhannya, tetapi juga mengenai tanggung jawab sosial yang dipikul oleh tiap-tiap muslim. Gagasan fiqh sosial ini kemudian diaplikasikan oleh KH. Sahal Mahfudh dengan melakukan " aksi nyata " berupa pendirian beberapa lembaga swadaya masyarakat di Kajen guna membantu memenuhi kebutuhan masyarakat. Gagasan fiqh sosial ini telah menginspirasi para pemikir hukum Islam kontemporer Indonesia untuk turut serta menawarkan terobosan-terobosan fiqh dalam menjawab problematika umat. Ada dua poin penting yang menjadi fokus kajian ini. Pertama, kontribusi fiqh sosial KH. Sahal Mahfudh dalam memecahkan problem zamannya. Kedua, kontekstualisasi dan pengembangan gagasan fiqh sosial tersebut untuk memecahkan problem Indonesia kontemporer.
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This article discusses a long journey of 'ilmi interpretation in Indonesia since the era of 1960s until now. The author concerns at how the interpretation with this style is transformed along with the rapid development of science and... more
This article discusses a long journey of 'ilmi interpretation in Indonesia since the era of 1960s until now. The author concerns at how the interpretation with this style is transformed along with the rapid development of science and technology. Although the debate over the status of 'ilmi> interpretation is never end, at least the scholars are divided into three groups: the advocates, the rejectionists, and the moderates, but this interpretation continues to emerge in different parts of Muslim countries, including Indonesia. Since the 1960s, the 'ilmi> interpretation embryo had appeared in several works of Nusantara's Mufassir. This embryo then developed in the era of the 1990s with the outbreak of books that explained the relation of al-Qur'an and science. This stage was growing again in the year 2010s in the form of intact interpretation work. This study shows that the dynamics of 'ilmi> interpretation journey in Indonesia are very dynamic. Abstrak Artikel ini membahas tentang perjalanan panjang tafsir 'ilmi> di Indonesia sejak era 1960-an hingga sekarang. Penulis melihat bagaimana tafsir dengan corak ini bertransformasi sedemikian rupa seiring dengan lajunya perkembangan sains dan teknologi. Meskipun perdebatan mengenai status tafsir 'ilmi> tidak pernah usai, setidaknya para sarjana terbagi menjadi tiga kelompok: pendukung (the advocates), penolak (the rejectionists), dan kelompok garis tengah (the moderates), namun tafsir ini terus bermunculan di berbagai belahan negara Muslim, tak terkecuali di Indonesia. Sejak era 1960-an, embrio tafsir 'ilmi> sudah muncul dalam beberapa karya Mufassir Nusantara. Embrio ini kemudian berkembang di era 1990-an dengan merebaknya buku-buku yang menjelaskan relasi al-Qur'an dan sains. Tahap ini semakin berkembang lagi di tahun 2010-an dalam bentuk karya tafsir yang utuh. Kajian ini menunjukkan bahwa dinamika perjalanan tafsir 'ilmi> di Indonesia sangat dinamis.
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The study of al-Jahiz among researchers and historians of the classical Islam has shed more light not only on the man and his intellectual engagement but also on the general Islamic intellectual history, especially in the ninth century... more
The study of al-Jahiz among researchers and historians of the classical Islam has shed more light not only on the man and his intellectual engagement but also on the general Islamic intellectual history, especially in the ninth century Bagdad, the capital city of the ‘Abbasid kingdom. This article examines how al-Jahiz, as an enthusiast debater, dialectician, and polemicist, engaged himself in debates concerning the virtues of ‘Ali
ibn Abi Thalib and his caliphate status. This is a literature study of al-Jahiz’s works, complemented by secondary relevant sources. This study reveals that in debating this particular issue which had been highly controversial by his time, al-Jahiz differed from both his fellow Mu‘tazila thinkers and hadith transmitters, and even argued against ijma’, the consensus argument, which was and is still regarded as undisputed argument by many Islamic law scholars. His intellectual bravery then allowed him to freely articulate his ideas and stand as an independent and original thinker.
ibn Abi Thalib and his caliphate status. This is a literature study of al-Jahiz’s works, complemented by secondary relevant sources. This study reveals that in debating this particular issue which had been highly controversial by his time, al-Jahiz differed from both his fellow Mu‘tazila thinkers and hadith transmitters, and even argued against ijma’, the consensus argument, which was and is still regarded as undisputed argument by many Islamic law scholars. His intellectual bravery then allowed him to freely articulate his ideas and stand as an independent and original thinker.
Research Interests:
This paper observes how the field of tafsīr studies has continued to establish itself as an important discipline within Islamic studies in Western academia. It traces how the previous scholarship, which was more preoccupied with Qur'anic... more
This paper observes how the field of tafsīr studies has continued to establish itself as an important discipline within Islamic studies in Western academia. It traces how the previous scholarship, which was more preoccupied with Qur'anic studies, has shifted attention to Qur'an commentaries rather than exclusively to the Qur'anic text. Although not an exhaustive survey of all Western works devoted to tafsīr literature as it excludes studies on modern tafsīr, this paper confirms the significance of the classical and, more importantly, medieval tafsīr tradition as a lens through which Islamic intellectual history can be approached. By surveying bibliographical data produced in the past few decades, this article has found that Sunni and mystical Qur'an commentaries have received greater scholarly investigation, that tafsīr historians' works have transformed traditional views on the history of tafsīr, and that although the field of tafsīr studies is still intimately connected with Qur'anic studies, some current publications testify that it might become an independent study.
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Pada awal abad 21, dunia global menghadapi kepanikan akan tragedi serangan WTC (World Trade Center) oleh jaringan teroris internasional atas nama Islam. Tindakan-tindakan ini menodai nama Islam di mata dunia internasional dan memberikan... more
Pada awal abad 21, dunia global menghadapi kepanikan akan tragedi serangan WTC
(World Trade Center) oleh jaringan teroris internasional atas nama Islam. Tindakan-tindakan ini menodai nama Islam di mata dunia internasional dan memberikan implikasi bagi meluasnya Islamopobhia di sebagian besar negara. Tindakan-tindakan teror ini mengilhami teror lainnya. Indonesia tidak bebas dari serangan teror. Salah satunya adalah Serangan Bali pada tahun 2012 yang dilakukan oleh "Trio Bom Bali" atas nama jihad. Jihad sering disebut sebagai penyebab kekerasan dalam masyarakat Islam. Kata Jihad merupakan ambivalensi dengan tindakan perang atau teror telah mengurangi arti jihad yang sebenarnya. Kata jihad adalah kata yang memiliki banyak arti yang membutuhkan studi mendalam untuk mengungkap makna yang terkandung di dalamnya. Dengan menggunakan pedoman yang ditawarkan oleh Ella Landou Tasseron dalam Encyclopaedia of the Qur'an, penelitian ini berusaha untuk melacak dan mengidentifikasi setiap ayat yang bermakna "qitāl" sehingga kita dapat menempatkan makna jihad secara proporsional dan bijaksana. Selanjutnya, penelitian ini berusaha untuk mengkontekstualisasikan istilah jihad, sehingga dapat diketahui bentuk jihad dapat diterapkan dan diprioritaskan di era kontemporer, terutama untuk menghindari tindakan teror yang sering diizinkan dengan nama jihad. Pada masa kontemporer, jihad dapat dikontekstualisasikan sehingga konsep ini dapat menjadi pemecah masalah bagi masalah umat Islam saat ini, seperti ketidaktahuan, kemiskinan, dan untuk mempertahankan nilai-nilai Republik Indonesia, toleransi dan perdamaian di dunia.
(World Trade Center) oleh jaringan teroris internasional atas nama Islam. Tindakan-tindakan ini menodai nama Islam di mata dunia internasional dan memberikan implikasi bagi meluasnya Islamopobhia di sebagian besar negara. Tindakan-tindakan teror ini mengilhami teror lainnya. Indonesia tidak bebas dari serangan teror. Salah satunya adalah Serangan Bali pada tahun 2012 yang dilakukan oleh "Trio Bom Bali" atas nama jihad. Jihad sering disebut sebagai penyebab kekerasan dalam masyarakat Islam. Kata Jihad merupakan ambivalensi dengan tindakan perang atau teror telah mengurangi arti jihad yang sebenarnya. Kata jihad adalah kata yang memiliki banyak arti yang membutuhkan studi mendalam untuk mengungkap makna yang terkandung di dalamnya. Dengan menggunakan pedoman yang ditawarkan oleh Ella Landou Tasseron dalam Encyclopaedia of the Qur'an, penelitian ini berusaha untuk melacak dan mengidentifikasi setiap ayat yang bermakna "qitāl" sehingga kita dapat menempatkan makna jihad secara proporsional dan bijaksana. Selanjutnya, penelitian ini berusaha untuk mengkontekstualisasikan istilah jihad, sehingga dapat diketahui bentuk jihad dapat diterapkan dan diprioritaskan di era kontemporer, terutama untuk menghindari tindakan teror yang sering diizinkan dengan nama jihad. Pada masa kontemporer, jihad dapat dikontekstualisasikan sehingga konsep ini dapat menjadi pemecah masalah bagi masalah umat Islam saat ini, seperti ketidaktahuan, kemiskinan, dan untuk mempertahankan nilai-nilai Republik Indonesia, toleransi dan perdamaian di dunia.
Sejak awal abad ke-20, kajian koherensi al-Qur’an sebagai kelanjutan dari keilmuan naẓm dan munāsabah mengemuka dalam beberapa karya tafsir sarjana Muslim, seperti karya Ḥāmid al-Dīn al-Farāhī (w. 1930), Sayyid Quṭb (w. 1966), Abū al-A’lā... more
Sejak awal abad ke-20, kajian koherensi al-Qur’an sebagai kelanjutan dari keilmuan naẓm dan munāsabah mengemuka dalam beberapa karya tafsir sarjana Muslim, seperti karya Ḥāmid al-Dīn al-Farāhī (w. 1930), Sayyid Quṭb (w. 1966), Abū al-A’lā al-Maudūdī (w. 1979), Sa’īd Ḥawā (w. 1989), dan Amīn Aḥsan Iṣlaḥī (w. 1997). Adapun di kalangan sarjana Barat modern, perkembangan kajian sastra telah mendorong para sarjana, seperti Angelika Neuwirth, Neal Robinson, Mathias Zahniser, David E. Smith, dan Raymond K. Farrin untuk menganalisis surah sebagai sebuah unit. Kedua kelompok kesarjanaan tersebut bertemu pada upaya menganalisis koherensi dalam suatu surah. Nevin Reda, seorang sarjana dari tradisi Muslim yang memiliki kecakapan dalam studi Bibel, mencoba memperlebar jembatan antar keduanya. Penelitian ini mengajukan pertanyaan bagaimana konstruksi metodologis Reda dalam menganalisis struktur surah al-Baqarah dan bagaimana posisinya di antara para sarjana pengkaji struktur dan koherensi surah l...
Tulisan ini mengkaji tentang buku Interpreting the Qur'an Towards A Contemporary Approach karya Abdullah Saeed yang menawarkan sebuah metodologi interpretasi konteksual, yang dia sebut sebagai contextual approach, secara lebih rinci... more
Tulisan ini mengkaji tentang buku Interpreting the Qur'an Towards A Contemporary Approach karya Abdullah Saeed yang menawarkan sebuah metodologi interpretasi konteksual, yang dia sebut sebagai contextual approach, secara lebih rinci dibandingkan para pengkaji Qur'an kontemporer lainnya. Dalam buku tersebut, dia menawarkan sebuah hierarki nilai dalam rangka memahami ayat-ayat ethico-legal. Penulis merasa adanya kebutuhan mendesak untuk mengenal lebih jauh tentang interpretasi kontekstual Abdullah Saeed sebagai counter atas maraknya interpretasi tekstual yang mewabah di kalangan umat Islam dewasa ini. Untuk itu, artikel ini akan mengkaji metodologi interpretasi kontekstual yang digagas oleh Abdullah Saeed secara umum, dan konsep hierarki nilai yang dia tawarkan secara khusus. Penulis melihat bahwa konsep hierarki nilai yang dia perkenalkan sebenarnya adalah kelanjutan dari 'general principles' yang digagas oleh Fazlur Rahman. This writing is study about book by title : Interpreting the Qur'an Towards A Contemporary Approach whose was written by Abdullah Saeed. He offers a methodology of contextsual interpretation, clearly he mentioned as contextual approach, specifically he made it in more detail than other. In his book, he present the hierarchy values in understanding ethical-legal verses. I assume that this method of is as counterpart of textual interpretation which popular in fundamentalist. This paper focus on method of contextual interpretation which contents of hierarchy values where I think it is continuity from ideas of Fazlur Rahman as general principles.
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Dua tahun yang lalu, terbitlah sebuah karya terjemah dan tafsir al-Qur'an berbahasa Inggris di Barat yang diinisiasi oleh Seyyed Hossein Nasr bersama dengan timnya: Caner K. Dagli, Maria Massi Dakake, Joseph E. B. Lumbard , dan Mohammed... more
Dua tahun yang lalu, terbitlah sebuah karya terjemah dan tafsir al-Qur'an berbahasa Inggris di Barat yang diinisiasi oleh Seyyed Hossein Nasr bersama dengan timnya: Caner K. Dagli, Maria Massi Dakake, Joseph E. B. Lumbard , dan Mohammed Rustom. Karya yang mereka beri nama the Study Quran A New Translation and Commentary ini mencakup terjemah dan tafsir al-Qur'an lengkap 30 juz, disertai dengan beberapa buah esai yang ditulis oleh para sarjana Muslim dari berbagai latar belakang akademik dan negara. Di sisi lain, karya ini cukup merepresentasikan pandangan Nasr dan koleganya mengenai " tradisi ". Bagi mereka, tradisi tidaklah seperti pemahaman sebagian orang yang mengganggapnya sebagai sesuatu yang kolot, melainkan sebagai prinsip yang turun dari Ilahi. Dalam beberapa tempat, nuansa pandangan tradisionalis ini tampak dalam penafsiran mereka. Artikel ini berusaha melakukan studi atas metodologi yang digunakan dalam karya tersebut sekaligus melihat posisinya dalam tipologi hermeneutika. Dari studi tersebut, terlihat beberapa prinsip penafsiran yang dipegang oleh para penulis tafsir ini, seperti penegasan akan kesakralan al-Qur'an, memuat semua doktrin tentang sifat realitas al-Qur'an pada semua levelnya, menggunakan perspektif universalis dalam memahami ayat al-Qur'an yang berkaitan dengan tradisi keagamaan dan menghadirkan penafsiran yang tradisional. Adapun dari segi tipologi hermeneutika, karya ini bisa dikategorikan dalam