This paper elucidates Buya Hamka’s views on the prospect of humans on the earth while facing persistent challenges in their lives. This study is based on library research that focuses on Hamka’s work Tasfir al-Azhar. Tasfir al-Azhar represents a modern Quranic exegetical work written by a modern Indonesian Muslim scholar. This paper argues that in Hamka’s view, humans’ acts are created by their own since God has bestowed them as a perfect creature. With their sense, humans can weigh and distinguish between good and evil and between right and wrong. To Hamka, people are free to determine their own life. The perfect human is those who have a strong belief and mind to determine the direction of life. Furthermore, the future of humans depends on their will to move forward and know the consequences of their actions. In the Islamic context, as Hamka maintains, perfect human is reflected in the Muslim community who can maintain brotherhood, uphold equality and keep independence.
Every country has an ideology that forms the umbrella of values and basic rules of life for its citizens. Indonesia has Pancasila, which draws from the deep and wise roots of its civilization, giving birth to the five foundations of national and state life. This has been determined to be final and binding in legislation. However, some citizens and groups think that Indonesia is a thoghut country. These groups wish Indonesia to become an Islamic state that applies sharia laws. Even today, such voices are still strong, especially after the large meeting of Prabowo-Sandi supporters in 2012. This research aimed to explain the commentary compiled by the archipelago Mufassir in response to the basic themes of the state. Pancasila was born from the womb of the archipelago, and the responses of the commentators come from the womb of the archipelago as well. Qualitative methods were used in a literature search. The interpretation referred to was the Tafsir Qur’an Karim by Mahmud Yunus, Tafsir Rahmat by Oemar Bakry, Tafsir Al-Ibriz by Bisri Musthofa and Tafsir Al-Misbah by Quraish Sihab. Pancasila, which has been embedded for hundreds of years in the earth, is in line with the values of the Qur’an. Contrasting Pancasila and religion is a discourse that is not a solution and should not be continued. More substantive discourses are presented in an effort to improve welfare in the community, uphold justice, and even make Indonesia a new super power that can truly reconcile various conflicts on earth. Keywords: Pancasila, Al-Qur’an, substantive religion
Ekonomi Islam adalah ilmu sosial yang mempelajari masalah ekonomi masyarakat yang terinspirasi oleh nilai-nilai Islam. Al- Al-Qur’an tidak hanya membatasi pada orang beriman, tetapi kemanusiaan secara keseluruhan, yang seharusnya tidak terjadi perampasan orang lain dengan cara yang tidak benar (salah). Dengan adanya al-Al-Qur’an sebagai sebuah solusi dan menegaskan bahwa harta dan kekayaan harus didistribusikan secara adil dan merata, tidak boleh berhenti atau berputar di kalangan elit saja. Penelitian ini adalah penelitian kepustakaan (library research) dan bersifat deskriptif, analitik dan komparatif. al-Al-Qur’an telah menawarkan prinsip keadilan dan kesucian pada tiga aspek sekaligus. Ketiga aspek tersebut adalah pertama, melarang pemilikan atau pengelolaan harta yang haram (dzatiyahnya). Kedua, terlarang dalam cara dan proses memperoleh atau mengelola dan mengembangkannya, ketiga, terlarang pada dampak pengelolaan. Keadilan adalah hak individu, kelompok dan golongan. Artinya nilai-nilai kebenaran dan kualitas kebajikan harus diberikan kepada setiap orang. Ketidakadilan ekonomi adalah penyebab perselingkuhan sosial, korupsi dan ketidaksetaraan sosial. Al-Al-Qur’an tidak hanya membatasi kepada orang mukmin tetapi manusia secara keseluruhan, yakni hendaknya jangan terjadi pengambilan hak orang lain dengan cara yang tidak benar. Pengambilan, pengalihan atau pertukaran hak dari seseorang kepada orang lain hendaknya dilakukan dengan cara halal, rela sama rela, tak ada yang rugi dan dirugikan. [Islamic economics is a social science that studies the economic problems of society which are inspired by Islamic values. The Al-Qur’an does not only limit the believers, but humanity as a whole, which should not be deprived of others in an unrighteous (wrong) way. With the existence of the Al-Qur’an as a solution and emphasizing that wealth and wealth must be distributed fairly and evenly, it should not stop or rotate among the elite. This research is a library research and is descriptive, analytic and comparative. al-Al-Qur’an has offered the principles of justice and holiness in three aspects at once. The three aspects are, first, prohibiting the ownership or management of illegal assets. Second, prohibited in the way and process of obtaining or managing and developing it, third, prohibited on the impact of management. Justice is the right of individuals, groups and groups. This means that the values of truth and the quality of virtue must be given to everyone. Economic injustice is a cause of social infidelity, corruption and social inequality. The Al-Qur’an does not only limit the believers but the human being as a whole, that is, there should be no taking of other people's rights in an improper way. Taking, transferring or exchanging rights from one person to another should be carried out in a lawful manner, mutually willing, no one loses or loses.]
The aim of this research is to explore contemporary contemporary modernist commentators in Indonesia. The method used in this research is qualitative through literature study using a historical approach. The results and discussion of this study include interpretation methodology, contemporary modern interpretation figures including; A. Hasan with his commentary work Al Furqan, Hasbi Ash Shiddieqy with his work Tafsir An-Nur, and Hamka with his work Tafsir Al-Azhar. This study concludes that there are A. Hasan, Hasbi Ash Shiddieqy and Hamka including contemporary modern commentators in Indonesia, whose style of interpretation is quite different from the interpretation in classical times. The presence of contemporary modern commentators in Indonesia adds to the scientific treasures of the Qur'an and Tafsir, especially in knowledge about contemporary modern interpreters. The weakness of this research is that it only describes three Indonesian mufassir figures in the contemporary modern age. This research recommends that we can study more deeply about the figures of interpretation in Indonesia in the modern and contemporary centuries.
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