Contemporary Quran

Hudūd dalam Al-Qur’an: Pembacaan Ulang Hermeneutik atas Hukuman Seratus Cambukan dalam QS. An-Nūr [24]: 2-3

2025-12-04T11:12:07+07:00

The Qur’ānic prescription of one-hundred lashes for fornication in QS An-Nūr 24:2–3 has long provoked tension between classical Islamic jurisprudence and contemporary human-rights norms. Existing commentary, dominated by fiqh-centric, atomistic readings, often neglects the socio-historical matrix that shaped the verse and, consequently, its moral telos. This study reinterprets the passage through Fazlur Rahman’s double-movement hermeneutic within a qualitative research design. Primary data comprise pre-Islamic records of flogging, early, medieval, and modern tafsīr, and statutory applications of

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udūd; secondary data derive from recent scholarship on Islamic criminal law and international human-rights law. The first hermeneutic movement reconstructs the historical landscape of corporal punishment from Ancient Rome to early Madīnah, revealing the lash as a socially intelligible deterrent rather than a sacralised ritual. The second movement distils a universal moral ideal—social protection through deterrence—and tests its compatibility with modern human-rights principles. Findings show that the ethical objective of An-Nūr 24:2–3 can be upheld today through non-violent, educational, and restorative measures that respect bodily integrity while preserving the Qur’ān’s preventive intent. The study thus offers a viable framework for reconciling Islamic normative authority with contemporary humanitarian standards

Modernitas dan Konteks Sosial dalam Penafsiran Al-Qur’an: Studi Komparatif QS. Al-Baqarah [2]: 256 dalam Tafsir Al-Manār dan Tafsir Al-Azhar

2025-11-14T10:19:55+07:00

This article aims to comparatively examine the interpretation of QS. Al-Baqarah [2]:256 in two influential modern tafsir works: Tafsir al-Manār and Tafsir al-Azhar. The analysis focuses on their methodological approaches, social contexts, and discursive orientations. Employing a comparative-hermeneutic framework and contextual discourse analysis, this study finds that although both interpretations reject religious coercion, they exhibit significantly different interpretive styles and argumentative strategies. Al-Manār employs a rational-philosophical and apologetic approach, clearly targeting intellectuals, reformists, and a global readership amid the 20th-century Islamic reform movement in Egypt. In contrast, al-Azhar emphasizes psychological, contextual, and populist dimensions, aiming at the general public, students, and local Indonesian figures in the post-colonial era. These findings underscore that tafsir is not merely the result of textual understanding but also a dynamic expression of the interplay between text, interpreter, and socio-cultural context. This study offers a valuable contribution to strengthening religious moderation through Qur’anic interpretation studies.

Dari Penafsiran Yang Keras Ke Lembut: Kontekstualisasi QS. at-Taubah [9]: 5 Melalui Lensa Double Movement Fazlur Rahman

2025-10-21T14:48:31+07:00

QS. At-Taubah [9]: 5 has often been interpreted literally by classical exegetes and some modern commentators as a command to kill polytheists, thereby giving the verse a tone of violence. Such interpretations tend to overlook the historical context and moral objectives of the verse, thus limiting the possibility of uncovering more contextual and ethical meanings. This study therefore seeks to reveal a more tolerant understanding of QS. at-Taubah [9]: 5 through Fazlur Rahman’s double movement hermeneutical approach. The main focus is to analyze the verse’s original meaning, the historical and sociological context at the time of its revelation, and how this approach can contextualize the verse so as to draw out the ethical values that have often been neglected in traditional exegesis. To achieve this aim, the research employs a qualitative approach using a literature review method to examine QS. at-Taubah [9]: 5 through a hermeneutical lens, in order to uncover its potential for a more contextual meaning. The findings indicate that, textually, QS. at-Taubah [9]: 5 contains imperative forms such as “kill” and “capture.” However, from both linguistic and exegetical perspectives, these commands are contextual and directed solely toward polytheists who had violated a peace treaty. The verse was revealed after the conquest of Mecca, when the Muslim community had become the dominant power, and the command to fight was issued in response to threats posed by polytheist groups who had breached their commitments to peace. Through the hermeneutical framework, the meaning of this verse is contextualized so that it aligns with the ethical principles of Islam, which reject violence except in defense against a genuine threat. This study demonstrates that the verse commonly classified as an ayat qital (verse of fighting) does not, in fact, promote violence. Rather, it underscores values of justice, peace, and tolerance, principles that are fully consistent with the ideal of peaceful coexistence in modern societies such as Indonesia.