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IMPLEMENTATION OF TAFSIR MAQASIDI (A Study of Prohibition Verses About Syuhada As a Dead People)
Abstract
The interpretation of death’s theme in the Qur’an immediately stagnated when mufassir discuss it in eschatolical topic. It can be talked again in academic discourse by starting to look for the maqasid behind a verse by reading the context and the historical relations that surround it. Therefore, this study will apply tafsir maqasid as a theory to interpret the verses of death related with escatological theme, in this case QS. Al-Baqarah/2: 154 and QS. Ali ‘Imran/3: 169. Most mufassir commented on these verses according to explicit text whitout trying to identificate to other interpretation; that the Believers who fight for Allah will live in other world. Through this research, it is found other alternative interpretation; that these verses are not only explain about how syuhada live after die but also state indicate the importance of protecting religion even sacrificing one’s life. Besides that, it is also conluded that death is a part of God’s pleasure.
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Kematian adalah muara akhir dari setiap kehidupan makhluk di dunia. Al-Quran menyebut kematian sebagai ajal, tawaffa atau istifa’. Istilah ini terdapat pada empat belas tempat dalam Al-Quran yang kesemuanya mengandung makna yang sama, yaitu kematian. Tulisan ini akan menjelaskan bagaimana kematian dalam prespektif Al Quran.Menurut Al-Quran kematian merupakan sesuatu yang pasti terjadi dan tidak dapat dihindari. Ini terjadi pada seluruh makhluk yang bernyawa, yakni makhluk yang memiliki ruh dalam jasad (fisik). Kematian dalam perspektif Al-Quran merupakan putusnya keterikatan ruh dengan badan dalam bentuk yang telah diketahui, disertai pergantian keadaan, serta perpindahan dari satu alam ke alam yang lain. Perpisahan antara ruh dan jasad ini adalah pintu gerbang untuk memasuki kehidupan yang baru.Para mufassir seperti Ibnu Katsir, Sayyid Quthb, Buya Hamka, ‘Aidh al-Qarni, dan Quraish Shihab sependapat bahwa kematian menurut Al-Quran adalah sesuatu yang pasti. Akan tetapi, tidak ada yang manusia yang dapat mengetahui kapan kematian akan terjadi. Allah Swt. dalam Al-Quran hanya menjelaskan tentang adanya perjanjian antara manusia dengan rabb-nya serta proses penciptaan manusia, namun tidak menjelaskan kapan suatu makhluk akan mati.Al-Quran juga menjelaskan tentang adanya sebab-sebab sesorang akan mengalami kematian, seperti terbunuh, sakit, dan kecelakaan. Kesemuanya menjadi cara seseorang menuju kematian.
Kematian adalah keniscayaan yang tidak terelakkan, bisa dirasakan oleh manusia kapan saja di sepanjang kehidupannya. Kematian merupakan sesuayang penuh misteri sehingga banyak tinjauannya apabila dilihat dari pendekatailmiah, salah satu kajiannya adalah melalui tinjauan psikologi qur’ani. Sebagsuatu ilmu pengetahuan empiris psikologi terikat pada pengalaman duniawi, justjika dikaitkan dengan ilmu agama berdasarkan Al-Qur’an dan Al-Hadits maka ilmu pengetahuan itu menjadi bermakna atau bermanfaat bagi kehidupan di dunia dan di akhirat kelak. Dalam pendekatan psikologi qur’ani, kematian dipandang sebagai peristiwa yang ghaib dialami oleh setiap insan yang hidup pasmengalami kematian ataupun wajib merasakan peristiwa kematian. Psikologqur’ani dapat mempelajari bagaimana sikap dan pandangan manusia terhadamasalah kematian, bagaimana psikis manusia disaat-saat menjelang peristiwkematian (sakratul maut). Kepercayaan manusia terhadap kematian merupakasalah satu motivasi manusia beragama. Boleh dikatakan bahwa adanya kematiaatau mengingat mati merupakan dasar manusia untuk beragama.
This article elaborate the historical root of tafsir maqasidi through these steps:1) describing the four periods of the history of tafsir; 2) deducing points, from each period, which could provide an idea on the history of tafsir maqashidi, either theoretically or practically; 3) and providing examples of tafsir maqashidi. This article is done by documentation, by searching, reading, and reviewing qualitative data to be collected and analyzed by deductive method. The results of the article show: 1) historical roots of tafsir maqa>s{idi> have an intertwined with the history of tafsir in general, namely: marḥalat al-ta'sīs, marḥalat al-ta'ṣīl, marḥalat al-tafrī', and marḥalat al-tajdi>d. 2) among the points that can be explained related to the historical roots of tafsir maqas{idi> that is: a) in the ta'sīs period, there embryo maqāṣid al-shari>’ah. For example, there is a triple divorce in one majlis which is punishable by a single divorce at the time of the Prophet, during the time of Umar ra. punishable by three divorces, with consideration of 'urf, for the benefit; b) in the tafrī' period, born three maqāṣid al-shari>’ah theories. first, al-Tūfī argues that the Shari'ah is none other than mas}lah}ah itself, so if nas} is contrary to mas}lah}ah then take precedence of mas}lah}ah ('alā sabīl al-takhṣīṣ); secondly, al-Gazalī states that "mas}lah}ah" is nothing but the Shari'a itself, so the theory of mas}lah}ah is taken inductively from nas {{; Third, al-Shāṭibī argues that mas}lah}ah and shari'a are one unity, so if nas} that opposed to mas}lah}ah is qot}'i> al-dalālah, then nas {is precedence, and if nas} that opposed to mas}lah}ah is dhanni> al-dalālah, then mas}lah}ah is precedence; c) in the tajdi>d period, classical maqāṣid concepts that are protection and preservation, altered by some contemporary Muslims such as Jasser Auda into a new concept of development and rights. The idea of contemporaryization of this terminology was then rejected by many fuqaha. 3) an example of the application of tafsir maqāṣidi> is the interpretation of the Qur'an surah al-Nu>r verse 2 in the context of the Unitary State of the Republic of Indonesia. In this case there is a ta'āruḍ between nas which enjoins the caning and "mas}lah}ah". The application of the Islamic Criminal law in Indonesia to date has not received sufficient political support, so it will lead to greater mafsadah. Therefore, mas}lah}ah takes precedence and is made as takhṣīṣ above nas}.
Conceptual metaphor is the discursive linguistic strategy employed in the Holy Quran to imprint upon the human mind the Quranic worldview. This approach can better explain the abstract concepts of death and resurrection in the Holy Quran through cross domain mapping with human experiential concepts. Traditional exegetes and rhetoricians missed this phenomenon in the Holy Quran because of their preoccupation with rhetorical and theological aspects of death and resurrection. The existing cognitive semantic research has also paid little or no attention to the investigation of death and resurrection in the Holy Quran. Therefore, this paper attempts to investigate the conceptual metaphor themes of death and resurrection in the Holy Quran. Data were retrieved from the Holy Quran on the basis of key words and phrases encapsulating the abstract concepts of death and resurrection. The analysis of data reveals various conceptual metaphor themes. It is also found that the data question the asymmetrical hypothesis of conceptual metaphor theory and its role as a sole model of metaphor interpretation. This study is part of the growing research on conceptual metaphor in the Holy Quran and is hoped to contribute to further research on the cognitive semantic analysis of the Holy Quran.
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