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Tafsir Kontekstual Ahmad Hasyim Muzadi

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Tafsir Kontekstual Ahmad Hasyim Muzadi TAFSIR KONTEKSTUAL AHMAD HASYIM MUZADI (Studi Analisis Penafsiran Syafahî) Tesis Diajukan Sebagai Salah Satu Syarat Memperoleh Gelar Magister Agama (M.Ag) Dalam Bidang Ilmu Al-Quran dan Tafsir Oleh: Ali Fitriana Rahmat NIM. 217410702 PROGRAM STUDI ILMU AL-QUR’AN DAN TAFSIR PASCASARJANA MAGISTER (S2) INSTITUT ILMU AL-QURAN (IIQ) JAKARTA 2019 M/1440 H TAFSIR KONTEKSTUAL AHMAD HASYIM MUZADI (Studi Analisis Penafsiran Syafahî) Tesis Diajukan Sebagai Salah Satu Syarat Memperoleh Gelar Magister Agama (M.Ag) Dalam Bidang Ilmu Al-Quran dan Tafsir Oleh: Ali Fitriana Rahmat NIM. 217410702 Pembimbing: Dr. Muhammad Ulinnuha Husnan, MA Dr. Muhammad Azizan Fitriana, MA PROGRAM STUDI ILMU AL-QUR’AN DAN TAFSIR PASCASARJANA MAGISTER (S2) INSTITUT ILMU AL-QURAN (IIQ) JAKARTA 2019 M/1440 H PEDOMAN TRANSLITERASI Dalam penulisan tesis ini penulis menggunakan pedoman transliterasi Program Pascasarjana IIQ sebagai acuannya. Berikut transliterasi Arab-Latin pedoman penulisan tesis/disertasi Program Pascasarjana IIQ: 1. Konsonan No Huruf Arab Huruf Latin Keterangan 1 A Tidak dilambangkan أ 2 B Be ب 3 T Te ت 4 TS Te dan Es ث 5 J Je ج 6 H Ha digaris bawah ح 7 KH Ka dan Ha خ 8 D De د 9 DZ De dan Zet ذ 10 R Er ر 11 Z Zet ز 12 S Es س 13 SY Es dan Ye ش 14 SH Es dan Ha ص 15 DH De dan Ha ض 16 TH Ted an Ha ط 17 ZH Zet dan Ha ظ 18 ʻ Koma terbalik (di atas) ع i 19 GH Ge dan Ha غ 20 F Ef ف 21 Q Qiu ق 22 K Ka ك 23 L El ل 24 M Em م 25 N En ن 26 W We و 27 H Ha ـه 28 ‘ Apostrof ء 29 Y Ye ي 2. Vokal a. Vokal Tunggal (monoftong) Tanda Vokal Arab Tanda Vokal Latin Keterangan a fathah i kasrah u dhammah ُ b. Vokal Panjang (Diftong) Tanda Vokal Arab Tanda Vokal Latin Keterangan â a dengan topi di atas َـا î i dengan topi di atas ِـ ي û u dengan topi di atas ُـو ii c. Vokal Rangkap atu disebut juga diftong Tanda Vokal Arab Tanda Vokal Latin Keterangan ai a dan i ي au a dan u و 3. Kata Sandang .qamariyah )ال( a. Kata sandang yang diikuti alif lam qamariyah ditransliterasikan )ال( Kata sandang yang diikuti alif lam sesuai dengan bunyinya. Contoh: al-Masjid = املسجد al-Mushhaf = املصحف .syamsiyah )ال( b. Kata sandang yang diikuti alif lam syamsiyah ditransliterasikan )ال( Kata sandang yang diikuti alif lam sesuai dengan aturan yang digariskan di depan dan sesuai dengan bunyinya. Contoh: al-As-Sayyidah = السيدة asy-Syams = الشمس c. Tasydîd/Syaddah (Konsonan Rangkap) Syaddah atau tasydîd dalam alih aksara dilambangkan dengan huruf, yaitu dengan menggandakan huruf yang bertanda syaddah tersebut. Aturan ini berlaku secara umum, baik yang berada di tengah kata, di akhir kata ataupun yang terletak setelah kata sandang yang diikuti oleh huruf-huruf syamsiyah. Contoh: rassâm = ر ّسام Âmana as-Sufahâ’u = آمن ال ّسفهاء ّ ّ inna al-ladzîna = إن اّلين ّ wa ar-rukka‘i = والركع d. Tâꞌ Marbûthah Untuk tâꞌ marbûthah penulisannya diperinci sebagai berikut; iii a. Jika tâꞌ marbûthah berdiri sendiri, waqaf atau diikuti oleh kata sifat (na‘at), maka dialihaksarakan dengan huruf “h” (ha), Contoh: mubârakah = مباركة .al-risâlah al-qayyimah = الرسالة القيمة b. Jika tâꞌ marbûthah diikuti atau disambungkan (di-washl) dengan kata benda (ism), maka dialihaksarakan dengan huruf “t”. Contoh: al-Âyah al-Kubrâ = اﻵية الكربى âmilatun Nashibah‘ = اعملة ناصبة c. Hamzah Hamzah ditransliterasikan dengan tanda apostrof. Akan tetapi hanya berlaku di tengah dan akhir kata saja. Jika hamzah terletak di awal kata, maka ia tidak dilambangkan, namun ditransliterasikan dengan huruf “a” atau “i” atau “u” sesuai dengan harakat hamzah di awal kata tersebut. Contoh: al-Qurꞌân = القرءان abad = أبد d. Huruf Kapital Sistem penulisan huruf Arab tidak mengenal huruf kapital, akan tetapi apabila telah dialihaksarakan maka berlaku ketentuan Ejaan yang Disempurnakan (EYD) bahasa Indonesia, seperti penulisan awal kalimat, huruf awal nama tempat, nama bulan, nama diri dan lain-lain. Ketentuan yang berlaku pada EYD berlaku pula dalam alih akasara ini, seperti cetak miring (italic) atau cetak tebal (bold) dan ketentuan lainnya. Adapun untuk nama diri yang diawali dengan kata sandang, maka huruf yang ditulis kapital adalah awal nama diri, bukan kata sandangnya. Contoh: ‘Ali Hasan al-‘Âridh, al-‘Asqallânî, al- Farmâwî, dan seterusnya. Khusus untuk penulisan Alqur’an dan nama-nama surahnya menggunakan huruf kapital. Contoh: Al- Qur’an, Al-Baqarah, Al-Fâtihah dan seterusnya. iv “Senyum Orang tuaku adalah surgaku” Teruntuk Ayah & Ibu Semua Guru Isteriku Semua orang terdekatku viii KATA PENGANTAR Segala puji bagi Allah swt yang telah menurunkan Al-Qurꞌan sebagai mukjizat dan petunjuk sepanjang masa. Shalawat serta salam selalu tercurahkan bagi sang pembawa rahmat bagi seluruh alam, Nabi Besar Muhammad saw beserta keluarga dan para sahabatnya yang turut mempunyai peran besar dalam menyemai nilai dan pesan Al-Qurꞌan. Tulisan tesis ini disusun guna memenuhi persyaratan memperoleh gelar kesarjanaan strata dua Program Studi Ilmu Al-Qurꞌan dan Tafsir Pascasarjana pada Institut Ilmu Al-Qur’an Jakarta. Selesainya penulisan ini tidak luput dari maʻûnah Allah swt dan bantuan semua pihak. Dari lubuk hati yang paling dalam, penulis mengucapkan banyak terima kasih, khususnya teruntuk; 1. Prof. Dr. Hj. Huzaemah T. Yanggo, MA selaku Rektor Pascasarjana Institut Ilmu Al-Qur’an Jakarta. 2. Dr. Muhammad Azizan Fitriana, MA selaku Direktur Progam Pascasarjana Institut Ilmu Al-Qur’an Jakarta yang selalu mencurahkan waktunya untuk mengajar sekaligus membimbing penulis. 3. Dr. Muhammad Ulinnuha Husnan, MA selaku dosen pembimbing yang berkenan meluangkan waktunya untuk membimbing penulisan ini hingga selesai. 4. Almarhum Abah Dr. KH. Ahmad Hasyim Muzadi yang senantiasa memberikan arahan dan bimbingan serta merawat penulis. Ust. Al- Habîb Abdul Kadir Muhammad Al-Aydarus, Lc selaku guru penulis yang telah menanamkan benih keilmuan sejak dini. 5. Seluruh dosen Progam Pascasarjana Institut Ilmu Al-Qur’an Jakarta dan Pendidikan Kader Mufasir (PKM) Pusat Studi Al-Quran angkatan 2018-2019 yang telah berbagi berbagai disiplin ilmu dengan tulus. 6. Bapak tercinta Alm. H. Abdussalam dan Ibunda tersayang Hj. Siti Romelah yang telah merawat dan mendoakan penulis hingga saat ini. Serta kakak-kakak penulis, Mbak Sri, Mbak Idah, Mas Zainul, Mbak Sun, Mbak Nik, Paklek Zahid, Bulek Lasmiyah, Mas Mamik, seluruh keponakan dan cucu-cucuku, para kerabat, para sahabat, dan semua teman yang selalu memberikan dorongan semangat dan doa. Semoga Allah membalas perjuangan mereka dengan pahala berlipat ganda dan mengampuni segala kesalahan. ix 7. Isteri tercinta, Hilyatul Azizah, M.Si, yang senantiasa tak kenal lelah mendampingi, men-support dan menguatkanku dengan doa-doanya. Juga kepada Abah KH. Abdillah Mukhtar dan Ibu Ny. Hj. Masrohah yang untaian doanya selalu mengiringi langkahku. 8. Seluruh teman-teman seperjuangan penulis di Progam Pascasarjana Institut Ilmu Al-Qur’an Jakarta dan Pendidikan Kader Mufasir (PKM) Pusat Studi Al-Quran angkatan 2018-2019. 9. Seluruh narasumber yang meluangkan waktu untuk berbagi informasi. Tentunya tesis ini tidak lepas dari kekurangan dan kesalahan, sehingga dengan segala kerendahan hati, penulis berharap pada pembaca untuk memberikan saran dan kritik yang membangun penelitian ini. Semoga Allah swt menjadikan tulisan tesis ini menjadi amal saleh ikhlas bagi penulis sehingga bisa memberikan manfaat bagi komunitas akademik khususnya para pengkaji Al-Qurꞌan dan menambah khazanah kelimuan Al-Qurꞌan. Depok, 5 Juli 2019 Penulis Ali Fitriana Rahmat (NIM. 217410702) x TAFSIR KONTEKSTUAL AHMAD HASYIM MUZADI (Studi Analisis Penafsiran Syafahî) Kata Pengantar ix Daftar Isi xi Abstrak xiii BAB I: PENDAHULUAN A. Latar Belakang 1 B. Permasalahan Penelitian 9 1. Identifikasi Masalah 9 2. Pembatasan Masalah 9 3. Perumusan Masalah 9 C. Tujuan dan Manfaat Penelitian 10 1. Tujuan Penelitian 10 2. Manfaat Penelitian 10 D. Kajian Pustaka 11 E. Metodologi Penelitian 21 1. Jenis Penelitian 21 2. Sumber Data 22 3. Teknik Pengumpulan Data 23 4. Metode Analisis Data 24 F. Teknik dan Sistematika Penulisan 26 BAB II KONSEP TAFSIR KONTEKSTUAL DAN PENAFSIRAN SYAFAHÎ AL-QURAN A. Diskursus Tafsir dan Takwil 29 B. Penafsiran Al-Quran: antara Pendekatan Tekstual dan Kontekstual 39 C. Konsep Tafsir Kontekstual 43 1. Definisi Tafsir Kontekstual 43 2. Latar Belakang dan Sejarah Tafsir Kontekstual 46 3. Prinsip-Prinsip Penafsiran Kontekstual 52 4. Metode Penafsiran Kontekstual 55 5. Pengaplikasian Tafsir Kontekstual 59 6. Perbedaan Tafsir Kontekstual dengan Tafsir Corak Sosial 60 D. Konsep Penafsiran Syafahî 61 xi 1. Definisi Penafsiran Syafahî 61 2. Sejarah Penafsiran Syafahî 70 3. Produk Penafsiran Syafahî 73 BAB III SEKELUMIT TENTANG AHMAD HASYIM MUZADI A. Profil Ahmad Hasyim Muzadi 78 1. Riwayat Hidup 78 a. Latar Belakang Keluarga dan Pengaruhnya 79 b. Lingkungan/Wilayah dan Pengaruhnya 81 2. Riwayat Keilmuan 82 a. Institusi Pendidikan 82 b. Jejaring Guru dan Sanad 86 3. Riwayat Karir 96 B. Karya dan Sumbangsih yang Ditinggalkan 99 C. Kajian Al-Quran di Zamannya 103 1. Studi Al-Quran di Indonesia Pasca Kemerdekaan 103 2. Gerakan Kontekstualisasi Tafsir Al-Quran 105 3. Kajian Al-Quran Wilayah Tuban-Rembang 106 D. Kerangka Pemikiran AHM 107 E. Aktivitas dan Pemikiran AHM Terkait Bidang Ke-Al-Quran-an 120 BAB IV PETA TAFSIR KONTEKSTUAL AHMAD HASYIM MUZADI A. EKOSOSPOLBUD (Ekonomi, Sosial, Politik, dan Budaya) 128 1. Pemerataan Ekonomi 129 2. Supremasi Politik dan Hukum 137 3. Hukum Pidana Pencurian 148 4. Imperialisme (Politik Global) Perspektif Al-Quran 150 5. Neo-Jahiliah Penghancur Nilai Kemanusiaan 157 6. Menyoal Gender 160 7. Hak Asasi Manusia 166 B. Kehidupan Berbangsa dan Bernegara 168 1. Ironi Makmur di Negeri Subur 168 2. Stempelisasi Negara Islam 184 3. Undang-Undang Perlindungan Konsumen 189 C. Hubungan Agama & Negara 191 1. Hubungan Lintas Agama 191 2. Hubungan Lintas Mazhab 196 3. Pluralisme 200 xii D. Al-Quran: Pendidikan dan Iptek 205 1. Memaknai iqra’: Integrasi Agama dan Ilmu Pengetahuan 205 2.
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