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f NDONESIAN .rounr'rnl FoR rsLAMrc sruDrES Volume.14,number.2,2007

Nnw AppROeCHES IN INTnRpRETING THE QUR',AN rN CONTEVpORARY INTONUSh

Izza Rohman

SnanTau AND THE Pourlcs

OF PLURALISM IN INOONESIA Ratno Lukito

Musrru ^RnspoNsES TO THE

CoH,ttrrtuxlsT REVTvAL IN INooNnSIAN PoLITICS Ahmad Suhelmi

ISSN 0215-0492

STIjilIA ISI,AilIIKA

lndonesian Journal for lslamic Studies Vol. 14, no. 2,2007

EDITORIALBOARD:

M. _Quraish Shihab (UlN _lakarta) Taufik Abdullah GIPI lakarta)

Nur A. Fadhil Lubis (IAIN Sumatra Utara) M.C. Ricklefs ⁽ Melbourne Uniuersity ) Martin aan Bruinessen (Utrecht Uniaersity) lohn ^{R. Bowen} (Washington Unioersity, St Louis) M. Atho Mudzhar (IAIN Yogyakarta)

M, Kamal Hasan (lnternational Islamic Unioersity, Kuala Lumpur) M. Bary Hooker (Australian National Uniaersity, Australin)

Virginia Matheson Hooker (Australian _N ational Uniaersity, Australia) EDITOR-IN-CHIEF

^"^,matAi Azra

EDITORS Saiful Mujani lamhari

lajnt Burhanuddin Fu'ad labali Oman Fathurahman

ASSISTANT TO TF{E EDITORS Heni Nuroni

ENGLISH LANGUAGE ADVISOR Cheyne Scott

ARABIC LANGUAGE ADVISOR Masri Elmahsyar Bidin COVER DESIGNER

S. Prinka

STUDIA ISLAMKA (ISSN 0215-0492) is a iournal published by the center for ^the study

of lslam and Society @PIM) UIN Syarif Hidayatullah, lakarta (STT DEPPEN N0.129/SK/

bnlnN/ppC/ST'f /1976).lt specializes in lndonesian Islamic studies in particular, snd South' east Asian lslamic Studies in general, and is intended to communicate original researches and current issuu on the subject. This journal warmly welcomes contributions from ^scholars of

related disciplines.

All articles published do not necessarily represent the aieus of ^the journal, or other institutions to which it is afiliated. They are solely the aiews of the authors. The articles contained in this journal haae been refereed by the Board of Editors.

STUDIA ISLAMKA has been accredited by The Ministry of National Education, Republic of Indonesia as an academic iournal 6K ^Dirien Dikti No, 23a/DlKTl/2004)'

Murodi

Al-Amr bi al-Ma'riuf wa al-Nahy 'an al-Munkar: Dirdsah fi Arai al-'Alim HAMKA fi Tafsrr al-Azhar

Abstraksi: Among Muslims the term amar makruf nahi mungkar (promoting _good and preaenting aice) is frequently ^{used as a kind} of motto for ^{lslnmic dakwah. This term has been} studied by a ^good number of Islamic scholars-both classical and contemporary- including Ibn Taymiyah in his work amar makruf nahi mungkar ^.

The Mu'tazilites interpreted it to fall ^within the category o/al-Ushul al-Khamsah, ^(the fiae principles ^of beliefl. In fact, for ^the Mu'tazilites the doctrine of arnar makruf nahi mungkar ls held to be a part of faith, ^{to the point that arnar} makruf nahi mungkar must be enforced

when necessary. Because of this, theological groups in the past haue resorted to acts of aiolence in carrying out their duty of amar makruf nahi mungkar, eaen though this is done only as a last resort when there are no other ^means.

Other groups in Indonesia that often refer to the term arnar makruf nahi mungkar include the mainstream organizations such as

Muhammadiyah and Nahdlatul Ulnma (NU). _{This term} is generally interpreted by the mainstream organizations ^as a dakwah concept, that is, in terms of cnlling on Muslims to do good deeds and preuent sinful acts. While more 'hard-line' groups might be inclined to resort to aiolence under the guise of jihad and amar makruf nahi mungkar to achieae their objectiaes, both Muhammadiyah and NU prefer to use

amar makruf nahi mungkar ss the basis of their struggle, which is

through peaceful tneans (i.e. through dakwah).

309 Sttrdis Islnmikn, Vol. 1.4, No. 2, 2007

310 Murodi

Essentially, for ^{almost a/l dakwah} mol)ements the term amar

makruf nahi mungkar is the primary theme. Many Indonesian Islamic scholars haae studied this issue, one of the best examples being Buyn Hamka, who rarote the Al-Azhar Tafsir. This work has become one of the primary resources for ^{Muslim scholars, especially}

among Muhammadiyah scholars, in studying tafsir of the _Qur'an.

This work, which prior to the writing of other notable tafsir works (such _as Tafsir al-Misbah by Quraish ^Shibab) was aiewed to be the best of its kind in Indonesia, This tafsft work is noe of Buya Hamka's monumental nchieuement and has become a source of pride for ^Indo-

nesian Muslims.

The methods used by Hamka in interpreting ^uerses of the Qur'an include the tahlilL method and approaches of tafsir bil rna'tsir and

tafsir bil ma'qul. Besides these, the characteristics of the tafslr is

social tafslr, which sre known through the term tafslr al-adabiial- ijtima'r-, that is, one form ^of tafstr that focuses on the substance from

the formulation of ^the text of the Qur'an, focusing on ^{the meaning} of the specific text in relation to issues that are releannt to society.

For example, when Hamka interpreted aerses regarding amar makruf nahi mungkar, he always used this approach. In this context, Hamko always interpreted the word 'makruf ' to mean 'that which is deemed

appropriate by society in general'. The word 'mungkar ' is interpreted with the opposite menning, that is, 'something which society in general deems innppropriate'. Hamka always prioritized amr makruf ^oaer nahi mungkar. This was ^because, according to him, it was through the prior that ^the perfect Muslim community could be achieaed.

Shulia Islrnnikn, VoL 1.4, No. 2, 2007

Murodi

Al-Amr bi al-Ma'rif wa al-Nahy 'an al-Munkar: Dirdsah fi Arai al-'Alim HAMKA fi Tafslr al-Azhar

Abstraksi: Di knlangan masyarakat Muslim, istilah amr ma'rlf nahyl munkar cukup populer. Istilah tersebut acapkali dtpakai sebagai motto dakwah Islam, seperti ketika orang atau sekelompok masyaraknt Muslim melakuknn geraknn perlawanan menentang ketidakadilan.

Dalam nomenklatur Islam, baik klasik maupun modern, istilah arnr ma'rnf nahp munkar sudah sering diknji, di antaranya oleh para teolog seperti IbnTnymiyah dalambukukecilnya al-Amru bi al-Ma'riif wa al- Nahyi an al-Munkar, Kaum Mu'tazilah telah memasukknn isu tersebut ke dalam kategori al-Ushul al-Khamsah, atau lima dasar keyakinan, sebagaimana kaum Syi'ah memasukkan jihad ke dslam rukun tman.

Bahkan, bagi knum Mu'tazilah, doktrin amr ma'rflf nahyi munkar dipegang benar sebagai bagian dari keimanan mereka, sehingga merekn berpendapat bahwa amr ma'ruf nahyi munkar harus ditegakkan secara konsekuen. Karena itu, aliran teologi ini pernah melakukan cara-cara kekerasan dalam menegakkan amr ma'rlf nahyi munkar, meskipun itu dilakuknn hanya pada batas-batns terakhir bila tidak ditemukan cara-cara yang lebih baik.

Sementaro itu, ^{kelompok lain} di Indonesia yang mengambil istilah

amr ma'ruf nahy munkar adalah organisasi massa Islam, seperti Muhamadiyah dan Nahdlatul Ulama (NU). Pengambilan istilah ini

dikarenakan adanya kesamaan doktirn y ang diper gunakan di dalam pahnm Muhamadiyah, dan Nahdlatul Ulama, yaitu ^ke-Esaan Tuhan (taulrid).

Istil sh arnr rna' rnf nahf munkar dalam or ganisasi mass a lslam Indonesin ditafsirknn ^sebagai konsep dakwah, yakni menyeru pada kebaikan dan mencegah keburuknn. likn ^{kelompok Syi'ah} lebih memperhatiknn konsep

jihad yang kerap diwujudknn ^ke dalam bentuk perjuangan bersenjatn, baik 311 ^{Studin Islnnika, Vol. 1.4,} No. 2, 2007

312 Murodi

Muhammadiyah maupun NU lebih suka mengambil arnr ma'ruf nahyi munkar sebagai dasar perjuangan dengan jalan damai yang disebut dengan dakwah,

Istilah affr ma'ruf nahy- munkar kemudian menjadi tema utama dalam setiap geraknn dakwah yang dilakukan umat Islam. Banyak ulama In donesia y ang melakukan knj ian mengenni hal ter sebut y ang dituangkan ke dalam karya mereka. Salah satu karya penting ulama Indonesia dalam bentuk tafsir adalah Tafsir al-Azhar oleh Buya Hamka. Karya ini menjadi salah satu bahan rujuknn ularha, khususnya dnri kalangan Muhamadiyah, di dalam melakuksn knjian keilmuan lslam yang berknitan dengan tafsir.

Karya ini, sebelum muncul kitab lain, seperti Tafsir al-Misbah knrya Quraish ^{Shibab, merupakan salah} satu karya monumental Buya Hamkn dan menjadikebanggan umat Islam Indonesia.

Metode yang dtpergunaknn Hamkn di dalam menafsirkan ayat-ayat al-Qur'dn adalah metode tahlili dnn pendekatan tafstr bil rna'tsir dan tafslr bil ma'qul. Selain itu, karnkteristik tafslr yang dibuatnya ndalah

tafsrr sosial, yang dikenal dengan istilah tafsrr al-adabiial-ijtima'I, yaitu suatu corak tafstr yang memfokusknn pada substansi dari formulasi nash-nash al-Qur'dn, Ialu mengarahknnnya pada arti yang dimaksud oleh nash tersebut dengan persoalan-persoalan yang ada dan terjadi

di masyaraknt. Contohnya, ketiko Hamka menafsirknn ayat-ayat arrrr

ma'rflf nahyl munkar, in selalu menggunakan pendekntan tersebut, sehingga nuansa sosial keagamaan sangat kentsl. Dalam konteks ini, Hamka selalu menafsirkan knta ma'ruf dengan makna patut menurut pandangan masyarakat umum. Sementara kata munkar ditafsirknnnya dengan maknn sebaliknya, yaitu sesuatu yang tidak patut di masyarnkat.

Sementara implementasi konsep amr ma'ruf nabu- rnunkar selalu dikaitkan dengankonsep jihad. Hanya, Hamka selalu mengedepankan arrrr

ma'rlf ketimbang nahyi munkar. Karena, menurutnya, cara itulah yang terbaik untuk mencapai konsep umat yang terbaik.

Studia lslamikn, Vol. 14, No. 2. 2007

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Al-Arnrbial-Ma'r'Efwa al-Nahyt'nnnl-Munkdr 317

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Stutlia Islamikn, Vol. 14, No. 2, 2007

Al-Arnr bi nl-Mn'rfrf wa nl-Nahrlt 'an al-Munkar 327

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