Pub Date : 2018-12-27DOI: 10.15408/ref.v16i2.10190
A. Wahid
Imam al-Bukhāri berpendapat bahwa jalur periwayatan hadis yang paling terpercaya adalah yang menggunakan jalur Malik bin Anas dari Nafi’ dari Ibn Umar, dan Imam al-Shāfi’iy adalah murid imam Malik yang paling Masyhur. Akan tetapi muncul sebuah pertanyaan mengapa al-Bukhāry tidak meriwayatkan hadis dengan jalur al-Shāfi’iy, sehingga memunculkan persangkaan bahwa ia adalah seorang yang lemah dalam periwayatan hadis, meskipun semua itu tidak menurunkan martabat al-Shafi’iy sebagai ahli ḥadīth dan tidak pula menjadikan riwayatnya dihukumi ḍā’īf di kalangan pengikut madzhabnya. Artikel ini bertujuan untuk mengetahui apa penyebab imam al-Bukhāry tidak meriwayatkan ḥadīth-ḥadīth melalui jalur imam al-Shafi’iy dari Imam Malik. Berdasarkan hasil penelitian yang dilakukan, ternyata al-Bukhāry juga meriwayatkan beberapa ḥadīth yang juga diriwayatkan oleh al-Shafi’iy dengan matan dan jalur yang sama. Karena itu orang yang menganggap bahwa al-Shāfi’iy itu ḍa’īf, maka anggapan itu adalah salah besar sebagaimana jika ada yang mengatakan bahwa perawi thiqah (yang terpercaya) hanyalah mereka yang terdapat dalam kutub sittah saja.
{"title":"Riwayat Imam Al-Shāfi’iy Dalam Pandangan Imam Al-Bukhāry","authors":"A. Wahid","doi":"10.15408/ref.v16i2.10190","DOIUrl":"https://doi.org/10.15408/ref.v16i2.10190","url":null,"abstract":"Imam al-Bukhāri berpendapat bahwa jalur periwayatan hadis yang paling terpercaya adalah yang menggunakan jalur Malik bin Anas dari Nafi’ dari Ibn Umar, dan Imam al-Shāfi’iy adalah murid imam Malik yang paling Masyhur. Akan tetapi muncul sebuah pertanyaan mengapa al-Bukhāry tidak meriwayatkan hadis dengan jalur al-Shāfi’iy, sehingga memunculkan persangkaan bahwa ia adalah seorang yang lemah dalam periwayatan hadis, meskipun semua itu tidak menurunkan martabat al-Shafi’iy sebagai ahli ḥadīth dan tidak pula menjadikan riwayatnya dihukumi ḍā’īf di kalangan pengikut madzhabnya. Artikel ini bertujuan untuk mengetahui apa penyebab imam al-Bukhāry tidak meriwayatkan ḥadīth-ḥadīth melalui jalur imam al-Shafi’iy dari Imam Malik. Berdasarkan hasil penelitian yang dilakukan, ternyata al-Bukhāry juga meriwayatkan beberapa ḥadīth yang juga diriwayatkan oleh al-Shafi’iy dengan matan dan jalur yang sama. Karena itu orang yang menganggap bahwa al-Shāfi’iy itu ḍa’īf, maka anggapan itu adalah salah besar sebagaimana jika ada yang mengatakan bahwa perawi thiqah (yang terpercaya) hanyalah mereka yang terdapat dalam kutub sittah saja.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47140834","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.15408/REF.V17I2.10203
Rifqi Muhammad Fatkhi, Reva Hudan Lisalam
Tulisan ini ingin memperkuat beberapa tulisan sebelumnya seperti milik Abdul Hakim Wahid dan Ahmad Sayuti yang membuktikan bahwa Islam sama sekali tidak mendukung perbudakan. Islam justru berperan sebagai pionir dalam mengikis dan menghapus perbudakan secara perlahan. Hal ini berseberangan dengan sebagian orientalis yang mengatakan bahwa Islam adalah agama yang mendukung adanya perbudakan.
{"title":"Membumikan HAM Mengikis Perbudakan (Kajian Mawḍû’î Terhadap Ḥadîts-ḥadîts Perbudakan)","authors":"Rifqi Muhammad Fatkhi, Reva Hudan Lisalam","doi":"10.15408/REF.V17I2.10203","DOIUrl":"https://doi.org/10.15408/REF.V17I2.10203","url":null,"abstract":"Tulisan ini ingin memperkuat beberapa tulisan sebelumnya seperti milik Abdul Hakim Wahid dan Ahmad Sayuti yang membuktikan bahwa Islam sama sekali tidak mendukung perbudakan. Islam justru berperan sebagai pionir dalam mengikis dan menghapus perbudakan secara perlahan. Hal ini berseberangan dengan sebagian orientalis yang mengatakan bahwa Islam adalah agama yang mendukung adanya perbudakan.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43524143","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.15408/REF.V16I2.10193
Hasani Ahmad Said
Tafsir (exegesis) scholars traced in the Nusantara archipelago, will not be separated from the figure of ‘Abdurrauf al-Fansuri with his Tarjuman alMustafid. Through this work, tafsir had been developed through many media teaching until today. This work also allegedly gave birth to a variety of tafsir model and methodology of qur’anic interpretation in the archipelago. At least two aspects of the interpretation gives birth to the scholars transmission; and to development of the science of interpretation. Firstly, through the activities of teaching; and secondly, through writings. Through these two transmission lines the network of interpretation, until today continues to progress well.
{"title":"Mengenal Tafsir Nusantara: Melacak Mata Rantai Tafsir Dari Indonesia, Malaysia, Thailand, Singapura Hingga Brunei Darussalam","authors":"Hasani Ahmad Said","doi":"10.15408/REF.V16I2.10193","DOIUrl":"https://doi.org/10.15408/REF.V16I2.10193","url":null,"abstract":"Tafsir (exegesis) scholars traced in the Nusantara archipelago, will not be separated from the figure of ‘Abdurrauf al-Fansuri with his Tarjuman alMustafid. Through this work, tafsir had been developed through many media teaching until today. This work also allegedly gave birth to a variety of tafsir model and methodology of qur’anic interpretation in the archipelago. At least two aspects of the interpretation gives birth to the scholars transmission; and to development of the science of interpretation. Firstly, through the activities of teaching; and secondly, through writings. Through these two transmission lines the network of interpretation, until today continues to progress well.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"67114066","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.15408/REF.V17I2.10201
Abdul Muthalib
This paper deals with Abū Bakr Ibn al-‘Arabī’s Ash‘arite theological perspective. He chose to adopt Ash‘arism because he believes that God chose certain figures to safeguard religion and the most important one among them is Abu al-Hasan al-Ash‘arī from whom correct theology spread from one generation of disciples to another. His education at Nidhamiyya College and Abu Hamid al-Ghazali’s tutorship might also be responsible for his preference for Ash‘arism. However, even though he was al-Ghazali’s student, he was not attracted by Sufism, instead keeping his focus on theology. He objected to Sufism for two defects he perceived it to possess. First is Sufis’ references to fake Hadiths and second the Sufi practice of self-mortification. As a devoted Ash‘arite, he consistently opposes the anthropomorphic interpretation of God’s nature espoused by the Hanbalites and the Dhahirite.
{"title":"Abū Bakr Ibn al-‘Arabī: The Defender of Ash‘arism","authors":"Abdul Muthalib","doi":"10.15408/REF.V17I2.10201","DOIUrl":"https://doi.org/10.15408/REF.V17I2.10201","url":null,"abstract":"This paper deals with Abū Bakr Ibn al-‘Arabī’s Ash‘arite theological perspective. He chose to adopt Ash‘arism because he believes that God chose certain figures to safeguard religion and the most important one among them is Abu al-Hasan al-Ash‘arī from whom correct theology spread from one generation of disciples to another. His education at Nidhamiyya College and Abu Hamid al-Ghazali’s tutorship might also be responsible for his preference for Ash‘arism. However, even though he was al-Ghazali’s student, he was not attracted by Sufism, instead keeping his focus on theology. He objected to Sufism for two defects he perceived it to possess. First is Sufis’ references to fake Hadiths and second the Sufi practice of self-mortification. As a devoted Ash‘arite, he consistently opposes the anthropomorphic interpretation of God’s nature espoused by the Hanbalites and the Dhahirite.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49202685","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-27DOI: 10.15408/ref.v17i1.10200
H. Halimah, Mochamad Aryadillah
Beberapa waktu lalu, sekitar tahun 2016 kita semua khususnya umat Islam dikejutkan dengan adanya kesalahan ucapan terhadap ayat suci al-Qur’an oleh gubernur DKI Jakarta “Basuki Tjahaya Purnama” alias Ahok. Ayat tersebut merupakan salah satu ayat dalam surah al-Maidah ayat 51. Karena kejadian tersebut membuat umat Islam bersama-sama bahu-membahu membela atas apa yang telah salah diucapkan oleh Ahok terhadap surah al-Maidah ayat 51. Dari kejadian tersebut, dapat diketahui bahwa perjuangan umat islam itu disebut dengan Jihad atas al-Qur’an surah al-Maidah ayat 51. Jihad sendiri merupakan sebuah perilaku yang dianjurkan, diwajibkan, bahkan disunnahkan oleh Rasulullah SAW. Istilah Jihad dalam umat Islam seringkali dipahami dengan dua pengertian. Pertama, dalam pengertian etimologis bahasa Arab yang artinya bersungguh-sungguh, dan Kedua dalam pengertian terminologis, yakni Jihad dalam konsep hukum Islam, baik didasarkan al-Qur‟an, al-sunnah, atau pun ijma’ para ulama. Makna Jihad Menurut Istilah : Dalam terminologi syar`i kata jihad mempunyai beberapa makna seperti : Suatu usaha optimal untuk memerangi orang-orang kafir. Penelitian ini mengenai konsep Jihad dan Kerukunan Antar Umat Beragama yang dalam beberapa waktu lalu sempat ramai diperbincangkan. Kerukunan sendiri memiliki arti yang berbeda dengan Jihad. Kerukunan merupakan jalan hidup setiap manusia yang memiliki bagian-bagian dan tujuan tertentu yang harus dijaga bersama-sama, saling tolong menolong, toleransi, tidak saling bermusuhan dan saling menjaga satu sama lain. Penelitian ini bertujuan agar memahami Jihad tidak secara mutlak, karena jika Jihad diatrikan secara mutlak maka pengertian Jihad bisa sama dengan Qatl (membunuh). Dengan demikian penulis mengartikan Jihad dengan berusaha bertahan dari cobaan yang Allah berikan.
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Pub Date : 2018-12-26DOI: 10.15408/REF.V15I2.10165
Eddy Syarif
Etika merupakan salah satu cabang kajian dari falsafah yang mengkaji secara mendalam tentang perilaku baik teori maupun praktek. Para failusuf muslim mengkaji tentang etika ini secara mendalam dengan tetap berpegang pada teks-teks al-Qur’an. Khazanah pengetahuan Islam klasik cukup banyak yang berbicara tentang etika di antaranya: Tafsir al-Qur’an, al-Hadis, Falsafah Islam, Tasawuf, Kalam. Etika sebagai sebuah kajian filosofis belum mendapat tempat yang memadai dalam falsafah Islam, karena wacana syari’ah masih mendominasi. Sebagai akibatnya, literatur tentang etika falsafah Islam sangat minim. Pada saat ini, perkembangan pengetahuan dalam berbagai aspeknya, menuntut kesetaraan peran perempuan dengan laki-laki di berbagai bidang kehidupan. Dalam teori gender melihat telah terjadi ketidakadilan, yang menempatkan perempuan dan laki-laki sebagai korban dari sistem tersebut. Dalam pandangan falsafah Islam masalah kesetaraan dan ketidakadilan perlu dilacak pada kajian nilai-nilai etis, baik yang bersumber dari al-Qur’an maupun rasional, sehingga dapat diketahui konsep manusia yang utuh dan adil baik perempuan maupun laki-laki.
{"title":"Etika Falsafah Islam Perspektif Kesetaraan Gender","authors":"Eddy Syarif","doi":"10.15408/REF.V15I2.10165","DOIUrl":"https://doi.org/10.15408/REF.V15I2.10165","url":null,"abstract":"Etika merupakan salah satu cabang kajian dari falsafah yang mengkaji secara mendalam tentang perilaku baik teori maupun praktek. Para failusuf muslim mengkaji tentang etika ini secara mendalam dengan tetap berpegang pada teks-teks al-Qur’an. Khazanah pengetahuan Islam klasik cukup banyak yang berbicara tentang etika di antaranya: Tafsir al-Qur’an, al-Hadis, Falsafah Islam, Tasawuf, Kalam. Etika sebagai sebuah kajian filosofis belum mendapat tempat yang memadai dalam falsafah Islam, karena wacana syari’ah masih mendominasi. Sebagai akibatnya, literatur tentang etika falsafah Islam sangat minim. Pada saat ini, perkembangan pengetahuan dalam berbagai aspeknya, menuntut kesetaraan peran perempuan dengan laki-laki di berbagai bidang kehidupan. Dalam teori gender melihat telah terjadi ketidakadilan, yang menempatkan perempuan dan laki-laki sebagai korban dari sistem tersebut. Dalam pandangan falsafah Islam masalah kesetaraan dan ketidakadilan perlu dilacak pada kajian nilai-nilai etis, baik yang bersumber dari al-Qur’an maupun rasional, sehingga dapat diketahui konsep manusia yang utuh dan adil baik perempuan maupun laki-laki.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45616980","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-26DOI: 10.15408/REF.V15I2.10168
A. Syukur
Pemahaman antara berqurban (dengan huruf ‘q’) dan berkurban (dengan huruf ‘k’), bagi kebanyakan lidah masyarakat Indonesia, sering diartikan simpang siur, sehingga tidak jarang makna hakiki dari ibadah itu sendiri lebur begitu saja dengan sangat mudah. Padahal, jika direnungkan lebih mendalam, masing-masing term memiliki karakteristik yang khas. Di dalamnya, meskipun terkadang memiliki tujuan yang sama, yakni sesuatu yang bisa saja berbentuk materi untuk orang lain yang membutuhkan atau kesusahan, baik sebagai korban kezhaliman atau korban bencana alam, namun akan nampak jelas perbedaan pada penghayatan keduanya. Tulisan ini mencoba untuk menjembatani, dan sebisa mungkin akan memberikan penyelesaian terhadap seputar pembahasan kedua terminologi tersebut.
{"title":"Ritualitas Ibadah, Antara Qurbah dan Kurbah Dari Dimensi Spiritual-Dogmatis Sampai Dimensi Sosial-Praktis","authors":"A. Syukur","doi":"10.15408/REF.V15I2.10168","DOIUrl":"https://doi.org/10.15408/REF.V15I2.10168","url":null,"abstract":"Pemahaman antara berqurban (dengan huruf ‘q’) dan berkurban (dengan huruf ‘k’), bagi kebanyakan lidah masyarakat Indonesia, sering diartikan simpang siur, sehingga tidak jarang makna hakiki dari ibadah itu sendiri lebur begitu saja dengan sangat mudah. Padahal, jika direnungkan lebih mendalam, masing-masing term memiliki karakteristik yang khas. Di dalamnya, meskipun terkadang memiliki tujuan yang sama, yakni sesuatu yang bisa saja berbentuk materi untuk orang lain yang membutuhkan atau kesusahan, baik sebagai korban kezhaliman atau korban bencana alam, namun akan nampak jelas perbedaan pada penghayatan keduanya. Tulisan ini mencoba untuk menjembatani, dan sebisa mungkin akan memberikan penyelesaian terhadap seputar pembahasan kedua terminologi tersebut.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44333068","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-26DOI: 10.15408/REF.V15I2.10167
Atiyatul Ulya, M. Maulana
Umrah carried out by agencies of a travel agency with several provisions issued by the ministry of religion RI. The meaning of mahram that was set by the ministry of religion is include to a mahram pilgrims, mahram referred in family relationship or marriage. This is regulated by the rules of registration of pilgrims and associated with the administration of Hajj and Umrah service. So that they try as much as possible to include a mahram as defined in the shari'ah by including the documents to indicate the mahram validation. They try to make it all based on the documents which corroborate these requirement as evidence of the validity of requirement. The provision as above, would be very detrimental to women those will carry out the pilgrimage, because they will be burdened with additional costs while they did not get the expected benefits. For contextual understanding that participation of mahram can be interpreted as safety. But in pilgrimage, mahram has not been found detailed provisions in the pilgrims discurs. By paying a "mahram money" for women under 40 years old those without mahram in $ 300,000 upto $. 600,000, they will be looked for a Mahram by officer. Although, for the fact or in practice, during Umrah trip, they are not accompanied by a mahram that should accompany during the implementation of Umrah.
{"title":"Penyertaan Mahram Pada Pelaksanaan Haji Dan Umrah","authors":"Atiyatul Ulya, M. Maulana","doi":"10.15408/REF.V15I2.10167","DOIUrl":"https://doi.org/10.15408/REF.V15I2.10167","url":null,"abstract":"Umrah carried out by agencies of a travel agency with several provisions issued by the ministry of religion RI. The meaning of mahram that was set by the ministry of religion is include to a mahram pilgrims, mahram referred in family relationship or marriage. This is regulated by the rules of registration of pilgrims and associated with the administration of Hajj and Umrah service. So that they try as much as possible to include a mahram as defined in the shari'ah by including the documents to indicate the mahram validation. They try to make it all based on the documents which corroborate these requirement as evidence of the validity of requirement. The provision as above, would be very detrimental to women those will carry out the pilgrimage, because they will be burdened with additional costs while they did not get the expected benefits. For contextual understanding that participation of mahram can be interpreted as safety. But in pilgrimage, mahram has not been found detailed provisions in the pilgrims discurs. By paying a \"mahram money\" for women under 40 years old those without mahram in $ 300,000 upto $. 600,000, they will be looked for a Mahram by officer. Although, for the fact or in practice, during Umrah trip, they are not accompanied by a mahram that should accompany during the implementation of Umrah.","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-12-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49583695","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-26DOI: 10.15408/REF.V15I2.10166
Kusen Kusen
Dalam QS.18:110 terinformasikan bahwa salah satu syarat berjumpa dengan Tuhan ialah tidak melakukan kesyirikan. Dan untuk menjamin tindakan kita masuk katagori syirik atau tidak syirik niscaya berilmu. Dan ontologi Mullâ Shadrâ (Ashâlah Al-Wujûd dan Tasykîk Al-Wujûd) dapat dijadikan landasan merumuskan Tauhid yang lurus, sehingga dengannya dapat diperoleh pengetahuan jaminan syirik dan tidak syirik. Dalam konteks inilah nilai penting menurunkan ontologi Mullâ Shadrâ (Ashâlah Al-Wujûd dan Tasykîk Al-Wujûd) ke dalam Filsafat Ketuhanan, yang dengannya dapat diturunkan konspsi Tauhid.
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Issues of violence and radicalism in Indonesia increasingly prevalent. Various acts of anarchism and terrorism seem to be mushrooming in this country that has a lot of diversity. Actions that harm the public and even the religion is not rare background against the understanding of the holy verses of the Koran. The Qur’an is understood as a revelation that legalizes these actions. Then, is it true that the revelation of the Qur’an permits acts of violence that would harm many people? this article attempts to interpret the verses of the Koran that are justified as supporting verses of the above mentioned actions. Through the historical review of the verse (asbab an-nuzul), in fact none of the Qur’anic verses permit violence, terrorism and radicalism. As a revelation coming from the Lord of the universe, indeed the verses of the Koran precisely require creating peace for the whole of nature, not least the nature of Indonesia.
暴力和激进主义问题在印度尼西亚日益普遍。在这个多元化的国家，各种无政府主义和恐怖主义行为似乎如雨后春笋般涌现。伤害公众甚至宗教的行为在理解《古兰经》神圣诗句方面并不罕见。《古兰经》被理解为使这些行为合法化的启示。那么，《古兰经》的启示真的允许会伤害许多人的暴力行为吗？本文试图解读《古兰经》中被认为是支持上述行为的诗句。通过对这首诗的历史回顾（asbab an nuzul），事实上，《古兰经》中没有一首诗允许暴力、恐怖主义和激进主义。作为来自宇宙之主的启示，《古兰经》的诗句确实要求为整个自然创造和平，尤其是印度尼西亚的自然。
{"title":"Telaah Penafsiran Ayat-Ayat Kekerasan: Upaya Mewujudkan Perdamaian dalam Bingkai Keindonesiaan","authors":"L. Lufaefi","doi":"10.15408/ref.v16i1.9730","DOIUrl":"https://doi.org/10.15408/ref.v16i1.9730","url":null,"abstract":"Issues of violence and radicalism in Indonesia increasingly prevalent. Various acts of anarchism and terrorism seem to be mushrooming in this country that has a lot of diversity. Actions that harm the public and even the religion is not rare background against the understanding of the holy verses of the Koran. The Qur’an is understood as a revelation that legalizes these actions. Then, is it true that the revelation of the Qur’an permits acts of violence that would harm many people? this article attempts to interpret the verses of the Koran that are justified as supporting verses of the above mentioned actions. Through the historical review of the verse (asbab an-nuzul), in fact none of the Qur’anic verses permit violence, terrorism and radicalism. As a revelation coming from the Lord of the universe, indeed the verses of the Koran precisely require creating peace for the whole of nature, not least the nature of Indonesia. ","PeriodicalId":53314,"journal":{"name":"Refleksi","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2018-11-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46698755","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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