the concept of fitnah in al-baqarah verse...
TRANSCRIPT
THE CONCEPT OF FITNAH IN SŪRAH AL-BAQARAH VERSE 191 AND 217
(By Analysis of Mohammed Arkoun’s Semiotic)
THESIS
Submitted to Faculty of Ushuluddin
to Fulfill a Requirement to Gain Undergraduate Degree
In Islamic Theology (Tafsīr - Ḥadīth)
By:
SYAIFUDDIN ZUHRI
NIM: 074211034
SPECIAL PROGRAM OF USHULUDDIN FACULTY
STATE INSTITUTE OF ISLAMIC STUDIES
(IAIN) WALISONGO SEMARANG
2012
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RATIFICATION
This paper was examined by two experts and passed on Juni 29, 2012.
Therefore, this paper is accepted as one of requirements for fulfilling
Undergraduate Degree of Islamic Theology.
Dean of Faculty of Ushuluddin
Chairman of Meeting
Dr. A. Hasan Asy’ari Ulama’I, M.Ag
NIP: 19710402 199503 1 001
Academic Advisor I Examiner I
H. M. Mukhsin Jamil, M.Ag Dr. Muhyar Fanani, M.Ag NIP: 19700215 1997703 1 003 NIP: 19730314 2001 12 1 001
Academic Advisor II Examiner II
H. Sukendar, M. Ag A. Afnan A., M.Hum. Right NIP: 19740809 199303 1 004 NIP: 19770809 200501 1 003
Secretary of Meeting
Dr. H. In’amuzzahidin, M.Ag
NIP: 19771020 200312 1 002
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ADVISOR APPROVAL
Dear Sir,
Dean of Faculty of Ushuluddin
State Institute of Islamic Studies
(IAIN) Walisongo Semarang
Assalamu’alaikum Warahmatullahi wa barakatuh
After correcting it to whatever extent necessary, we state that
this final project belongs to a student as below:
Name : Syaifuddin Zuhri
NIM : 074211034
Department : Tafsir Hadits (TH)
Title : The Concept Of Fitnah In Sūrah Al-Baqarah Verse
191 And 217 (By Analysis Of Mohammed Arkoun’s Semiotic).
is ready to be submitted in joining in the last examination.
Wa’alaikumussalam Warahmatullahi wa barakatuh
November 30, 2011
Academic Advisor I Academic Advisor II
H. M. Mukhsin Jamil, M.Ag H. Sukendar, M. Ag
NIP: 19700215 1997703 1 003 NIP: 19740809 199303 1 004
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MOTTO
Don’t think to be the best
But think to do the best
Wherever you live, you’ll get success in this word
Allah burdens not a person beyond his scope. He gets reward
for that (good) which He has earned, and He is punished for that (evil) which He has earned. "Our Lord! Punish us not if we forget or fall into error, Our Lord! Lay not on us a burden like that which You did Lay on those before us (Jews and Christians); Our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have Mercy on us. You are Our Maula (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people."
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DEDICATION
The thesis is dedicated to:
My dear parents; Sutriman, and Kusniatun.
Love and respect are always for you. Thank you for the valuable efforts
and contributions in making my education success.
My beloved sister Umi Sa’adah.
My beloved brother Moh. Ali Shodiqin.
Keep on your study I will always support you.
My beloved partner Fina Nadiyya
My classmates, The Genuine of FUPK,
mbak Nafis, mbak Hanik, mbak Lia, mbak Zahra,
Durroh, Nana, Umi, Himmah. bang Chotib, Ebel, Yansah,
Fatah, Faishol, mas Pyan, Afu, Rizal, Shofa, simbah Agus, Warih, Zakka
you’re the complete one till the end.
mbah Yasin, Hayyun, mbak Ubed, mbak Nur
which are still in my early struggle.
A big family of FUPK, it is an honor to be part of you.
All of my friends thanks for lovely friendship.
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A THESIS STATEMENT
I certify that this thesis is definitely my own work. I am completely
responsible for content of this thesis. Other writer’s opinions or findings
included in the thesis are quoted or cited in accordance with ethical
standards.
Semarang, December 19, 2011
The writer,
Syaifuddin Zuhri NIM: 074211034
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ABSTRACT
This thesis explores the concept of fitnah which contained in
sūrah al-Baqarah verse 191 and 217. Fitnah words in ordinary people interpreted as a falsehood or a false accusation. In Kamus Besar Bahasa
Indonesia, fitnah means the words are meant to discredit someone (like
tarnish the good name, honor harm others, and so on). Whereas the Arabic language to explain that the fitnah taken from the word fatana
which originally meant "burn gold to determine levels of quality". And
in the Qur'an, the word fitnah repeated no less than 30 times, and none of which contains the meaning of the kind described by the Kamus
Besar Bahasa Indonesia.
The purpose of this writing is to find the concept of fitnah which
contained in Surah al-Baqarah verse 191 and 217, next is to determine the significance of this verse in social ethic dimension. This research
which included in the category of data-based research or literature in the
library so That this research which library research. Namely collect and analyzed data taken from Literatures; book, journal, newsletter, article,
and the like. The writer Examined That Various Kinds of literature have
relevance with fitnah which contained in sūrah al-Baqarah 191 and 217.
To obtain the maximum results, the writer only focus the discussion on the meaning of fitnah contained in sūrah al-Baqarah verse 191 and 217
by using a semiotic analysis of Mohammed Arkoun.
From the research results can be seen that the fitnah contained in verse 191 القتل من أشد الفتنة it has the purpose or has meaning as, kufr, shirk to Allah, the persecution of Muslims, then from That fitnah which Greater danger of killings and expulsion was permitted by God . Because the torture inflicted more pain and it was terrible, and Because of this fitnah, God has allowed to fight, but if necessary, kill them, although in the Haram, In the second verse fitnah القتل من أكبر الفتنة has meaning as a test. Any act committed against the pagan Muslims (prevents people from Allah's way, blocking the entrance of the Grand Mosque, Hinder conduct of worship Such as Hajj and Umrah, disbelievers in Allah, to expel the Muslims from Mecca. All was done to test the faith of Muslims, in order to feel fear and doubt will come out of the religion of Islam so That Islam (apostate). Because of them that, it's fitnah to say a Greater sin than killings that has been done by Abdullah ibn Jahsyi in Haram month. And in terms of meaning fitnah
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based on the Kamus Besar Bahasa Indonesia (KBBI), and the public perception of Indonesia is not false, but it is true. Because of that understanding is one of the parole of fitnah. The significance of the both verse when studied in terms of aqidah is, God forbid apostasy, out of the religion of Islam and died in the disbelief. The second problem about infidelity, do not believe in Allah and His Messenger with deny or not deny. And the third is the problem of shirk is the belief in an object that has a particular strength or associating partners with Allah. And associated with the moral is, God forbid we do lies, envy, hasut, terror, persecution, and spread the word lie.
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ACKNOWLEDGMENTS
ــــيمم هللا الرحـــــــــمن الرحـــــــبســـ
All praise and thanks always we deliver unto Allah, the God
of all Universe, for being finished this thesis. Furthermore, May ṣalawāt
and salām always we convey be the last apostle, Muhammad peace unto
him, his family and his ṣahaba who has taught wisdom and given rahma for all mankind, especially the Muslims. Only with His help, this
thesis can be finished.
This thesis is entitled The Concept of Fitnah In Sūrah al-Baqarah verse 191 and 217 (By Analysis of Mohammed Arkoun's
Semiotic). Submitted to Faculty of Ushuluddin to Fulfill a Requirement
to Gain Undergraduate Degree in Islamic Theology (Tafsīr - Ḥadīth)
State Institute of Islamic Studies (IAIN) Walisongo Semarang. In preparing this thesis the author gets many help guidance
and suggestions from various parties so that the preparation of this
thesis is resolved. So that, I would like to express very deepest gratitude to:
1. Prof. Dr. Muhibbin, M.Ag., as Rector of State Institute of
Islamic Studies (IAIN) Walisongo, Semarang . 2. Dr. Nasihun Amin, MA, as the Dean of Ushuluddīn Faculty
IAIN Walisongo Semarang, together with the Vice Dean I (Drs.
Machrus, M.Ag), Vice Dean II (Dr. H. A. Hasan Asy'ari
Ulama'i, M.Ag.) and Vice dean III (H. Hasyim Muhammad, M.Ag.), who agreed with the research of this thesis.
3. Dr. H. Abdul Muhaya, M.A., as the former Dean of Ushuluddin
Faculty and the head of the early FUPK. It is a great pleasure to have you as my teacher as well as the father. I am so sorry for
being a troublesome kid.
4. Ahmad Musyafiq, M.Ag as the Chief of Tafsir Hadits
Department and also Dr. H. In’amuzzahidin, M.Ag as the
secretary, who both facilitated me to find the problem which is
appropriated to be discussed.
5. Mr. H. M. Mukhsin Jamil, M. Ag., as the first academic advisor
who has given time in the guiding and the advising for the
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writer, and Mr. H. Sukendar, M. Ag., as the second academic
advisor, who has corrected then the writer can finish this thesis.
6. All lecturers of Ushuluddīn Faculty IAIN Walisongo Semarang for all patience and sincere to give us the sciences, together
with all officials of Ushuluddīn Faculty IAIN Walisongo
Semarang. Thanks a lot for all services. 7. My family, especially my Mom and Dad: Kusniatun and
Sutriman; Love and Respect are always for you. Thanks for
giving me the best education ever. My little sister, Umi Sa’adah
and my brother M. Ali Shodiqin, and all of my big family, may God Blesses and Watches over you all. Amien.
8. My beloved Partner, Fina Nadiyya and her Mother, Thanks for
giving me spirit to learn and willingly supporting me to accomplish this work.
9. The Great 3rd
period of FUPK (listed in order): Simbah Agus
Nur Fathon, Bang Khotib, Mas Sopyan, Mbak Hanik, Mbak
Nafis, Mbak Zahro, Mbak Lia, Yansah, Afu, Faishol, Zaka, Fatah, Shofa, Rizal, Umi, Nana, Durroh, Himmah, Ebel, and
Warih. I also thank very much to my seniors and juniors of this
program, especially whom I always make fun of, and sorry for my mistakes.
10. Mas Sopyan which has given place and time to complete this
thesis. 11. All Various parties who have helped, both morally and
materially in the preparation of thesis.
In the end, I realize that this writing has not reached
perfection in the truest sense. However, I hope that this thesis can be useful for me myself especially and also for the common reader.
Semarang, June 07, 2012 The writer,
Syaifuddin Zuhri
NIM: 074211034
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TRANSLITERATION1
ENGLISH TRANSLITERATION SYSTEM CONSONANTS
A ء A A
b ڪ - ؟ - ب
ل l س s ؟ -t ت sh ش m م th ث ṣ ص n ن
j ج ḍ ض h هـ
و w ط ṭ ؟ -
ḥ ح ẓ ظ y ي
kh ع ‘ خ -a1 ة
d د gh ال 2 غ
dh ذ f 1 ف (-at in construct state )
r ر q 2 ق ( article ) al- and ‘l-
z ز k 3 ك ( when not final )
VOWELS
Lonġ or ؟ ā
ū و
ī ي
Doubled ء iyy (final form i)
و uww (final form u), etc.
Diphthongs و au or aw
ي ai or ay
Short --- a
--- u
--- i
1
This English transliteration system refers to L.C (Library of
Congress) model. Pedoman Penulisan Skripsi Fakultas Ushuluddin IAIN
Walisongo Semarang, (Semarang: Fakultas Ushuluddin IAIN Walisongo,
2007), edition.1, p.120-121.
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TABLE OF CONTENT
COVER ....................................................................................... i
RATIFICATION ......................................................................... iii ADVISOR APPROVAL .............................................................. v
MOTTO ...................................................................................... vii
DEDICATION ............................................................................ ix
A THESIS STATEMENT ............................................................ xi
ABSTRACT ................................................................................ xiii
ACKNOWLEDGMENTS ............................................................ xv
TRANSLITERATION ................................................................. xix
TABLE OF CONTENT ............................................................... xxi
CHAPTER I : INTRODUCTION
A. Background ................................................ 1
B. Research Question ...................................... 10 C. Purpose of Reserch...................................... 10
D. The Significant of Research ........................ 10
E. Prior Research ............................................. 11
F. Theoretical Framework ................................ 16
G. Methodology of Research ........................... 20
1. Type of Research ................................... 20
2. The Sources of Data............................... 21
3. Data Analysis ........................................ 21
H. Systematical of Writing ............................... 22
CHAPTER II : MOHAMMED ARKOUN’S SEMIOTIC A. Biography of Mohammed Arkoun ............... 25
1. The Background of Education ................. 27
2. The Activities and Career ........................ 33
3. The Opus of Mohammed Arkoun ............ 35
4. The Intellectual Background of Arkoun ... 48
B. Mohammed Arkoun’s Semiotic ................ 51
1. Qur’ān as an Open Corpus ...................... 64
2. The Purpose of Reading .......................... 67
3. Mohammed Arkoun’s Semiotic............... 68
a. Linguistic Critics ................................ 71
b. Relation Critics .................................. 74
1) Historical Exploration .................... 76 2) Anthropological Exploration .......... 78
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CHAPTER III: FITNAH IN THE QUR’ĀN
A. Fitnah in The Sūrah Al-Baqarah
verse 191and 217 ......................................... 83
1. Definition of Fitnah ................................. 83
2. Fitnah In The Qur’ān ............................... 86
a. Term Fitnah in the Qur’ān ................... 86
b. The Term wich Associated
with Term Fitnah .................................... 89
c. The Forms of Fitnah ........................... 93 d. Actors of Fitnah .................................. 95
e. Target of Fitnah ................................. 97
3. Munāsabat al-Ayat .................................. 100
4. The Structure of Fitnah Word .................. 106
5. Asbābun Nuzūl ....................................... 107
B. The Opinion of Mufasir Related to Fitnah
in The Sūrah al-Baqarah 191 and 217 ........... 112
1. Fitnah in the Verse 191 ............................ 112
2. Fitnah in the Verse 217 ............................ 115
CHAPTER IV : READING TO CONCEPT OF FITNAH A. Some Verses of al-Baqarah 191 and 217
as a Part of Open Corpus ............................. 120
1. Internal Structure of verse 191 and 217 ......... 126
a. The Reading Process of Verse 191 ...... 126
b. The Reading Process of Verse 217 ...... 136
2. Reproductive Meaning ............................ 142
3. Productive Meaning .............................. 148
B. The Significant of Social Ethic Dimension ... 151
CHAPTER V : CLOSING
A. Conclusion .................................................. 155
B. Suggestion ................................................... 156 C. Closing ........................................................ 157
BIBLIOGRAPHY ......................................................................... 159
CURRICULUM VITAE................................................................ 165
1
CHAPTER I
INTRODUCTION
A. Background
Qur’ān is the only one of holy book that is guaranteed by
God which can guide the lives of the people to achieve a
resounding success in the world and the Hereafter. The Qur’ān
contains the rules about worship, law and social for the life of
Moslem society1. The Qur’ān as a way of life for mankind in
arranging their life to gain happiness in the world and the
Hereafter.
The Qur’ān bears other names, such as al-kitāb, the Book,
the writings “de scended” from the sky in the course of the
“Blessed Night”; al-żikr, “the warning” (and thus the peoples of
the Book, ahl al-kitāb, are also called ahl al-żikr, those people who
have received the warning or who cause the names of God and his
teachings to be remembered); al-furqān, “the discrimination” or
the discriminating proof, that is to say, the revelation.2
The Qur’ān consists of 6000 verses, but also there is an
opinion 6666 verses, were dictated by the uslub’s language diverse
and organize a variety of fields such as, field aqīdah, ahlāq, and
1 Montgomery Watt, Pengantar Studi Al-Qur’ān,(Jakarta: Rajawali
Press, 1991). P. 265 2 Robert D. Lee, “Foreword” dalam Mohammed Arkoun, Rethinking
Islam,Common Question, Uncommon Answers (Ouvertures sur l’Islam),
Robert D. Lee (editor and translator) (Oxford: Westview Press, 1994). P. 30
2
formation the legal of Islam (Syar'iyyah tasyri'iyyah). Consists also
of the other provisions which vary in character theory. Some are
natural, and there are sociological.3
Nevertheless, the holy book only contains about the
fundamental principles of life. But there are some groups of
Moslem thought that the rules which exist in Al-Qur’ān have
covered all aspects of life in detail. But in the reality there are so
many problems of people who are not listed in detail in the al-
Qur’ān, so the necessity of new interpretations is really important
to face the dynamics problems of people that increasingly
complex.
Among the variety of issues that are very complex in the
Qur’ān is the word of Fitnah. The word of Fitnah in common
people is interpreted as a lie story or false accusation.4 In Kamus
Besar Bahasa Indonesia (KBBI), Fitnah means “perkataan yang
dimaksudkan menjelekkan orang (seperti menodai nama baik,
merugikan kehormatan orang lain)”. Whereas in Arabic language
has explained that the word of fitnah taken from “fa-ta-na” which
has originally meant is "burn gold to determine the levels of
quality." And in the Qur’ān, the word of fitnah repeated more than
3 Prof. Dr. Abdul Wahab Khallaf. ‘ilm usul al-fiqh, terj. Noer Iskandar
and Moh Tolchah Mansur. Kaidah-kaidah hukum islam ilmu ushulul fiqh
(Jakarta: PT. Raja Grafindo Perkasa, 1996). P. 31 4 Tim Penyusun Pusat dan Pengembangan Bahasa, Kamus Besar
Bahasa Indonesia, (Jakarta: Balai Pustaka, 1994). P. 227
3
30 times, and none of which contain meaning as proposed by the
Kamus Besar Bahasa Indonesia (KBBI)5.
Arkoun stated that the definition of the Qur’ān makes it
possible to study the word of god as a concept of language,
exploring the concept of linguistic and literary Which really cause
discourse al-Qur’ān create awareness of the relationship-centered
perception of the living god, that is creative things also
transcendent. Qur’ān using the appreciation of language from Arab
nations to renew religious consciousness. When scholars are now
turning to a new discipline in the field of language to define al-
Qur’ān, actually they're just continuing a long tradition in the mind
of Arab Moslem. However, it is true that contemporary linguistic
methodology does not require a great intellectual, this method to
get rid of all the theological and philosophical considerations.6
Ferdinand de Saussure (1916) revealed that language is a
sign system that can not be separated with the using, symbol and
semantic aspects, includes three elements7;
1. La langue, the linguistic system unit which is collective and
shared by every member of the language community.
2. La parole, as a form of language in use that language
community members in the use of.
5
Ahmad munir, Tafsir Tarbawi : Mengungkap Pesan al-Qur’ān
Tentang Pendidikan. (Yogyakarta: Teras. 2008). P. 197 6
Mohammed Arkoun. Arab Thought, terj. Yudian W. Asmin,
Pemikiran Arab (Yogyakarta: Pustaka Pelajar, 1996). P. 6-7 7 Mohammed Arkoun. Nalar Islami Dan Nalar Modern: Berbagai
Tantangan Dan Jalan Baru, (Jakarta: INIS, 1994) P. 14
4
3. La langage that is a form of grouping la parole which will
lead to dialect or register.
Arkoun also uses the term "langage", "Langue", and
"Parole". But one thing was not easy to reading of Arkoun is two
terms are not used in the sense of De Saussure, who has become a
classic. "Langue" Arkoun defined as "property from the commons
[the community]", while "langage" is used in the sense of a tool
that available for people to express themselves orally or in
writing.8
From the description language as a semiotic system that
language usage in communications that preceded and accompanied
by a number of elements, including social and cultural systems
within a language community, the underlying linguistic system,
which use linguistic forms and semantic aspects it contains.9
Indeed, one word probably used by one particular language
with a different meaning than that used by another language. Each
agreed on the usage. But we can not interpret a word in a particular
language with a meaning that is used by another language.
8 Arkoun held distinction between langue and there langage more
reminiscent differences of Northrop Frye in his book The Great Code. The
Bible and Literature, London, etc., Routledge and Kegal Paul, 1982: Langue
Frye in use for a particular nation's distinctive language (langue there are
English, French, German, etc.), While the langage is typical of a certain stage
in the development of civilization, namely same for all nations at the same
stage. 9 Drs. Aminuddin, MPd. Semantik; Pengantar Studi Tentang Makna,
(Bandung: Sinar Baru, 1988). P. 39-40
5
Because it is not appropriate to interpret the word of fitnah which
is contained in sūrah al-Baqarah verse 191:
نة أشد من القتل واق ت لوىم حيث ثقفتموىم وأخرجوىم من حيث أخرجوكم والفت كذلك ول ت قاتلوىم عند المسجد الرام حتى ي قاتلوكم فيو فإن قات لوكم فاق ت لوىم
جزاء الكافرين
And verse 217
عن الشىهر الرام قتال فيو قل قتال فيو كبري وصد عن سبيل اللىو وكفر بو يسألونك ول ي زالون نة أكب ر من القتل والفت والمسجد الرام وإخراج أىلو منو أكب ر عند اللىو
ي قاتلونكم حتى ي ردوكم عن دينكم إن استطاعوا ومن ي رتدد منكم عن دينو ف يمت ن يا والخرة وأولئك أصحاب النىار ىم فيها وىو كافر فأولئك حبطت أعمالم ف الد
خالدون
That once become a discussion in this thesis with the
meaning of slander or brings falsehood, vilifies the others crueler
or bigger its sin than slaughter.
According to At-Ṭabari, fitnah in the sūrah of al-Baqarah
was interpreted as an infidel or al-syirku:
)والفتنة أشد من القتل( والشرك با اهلل أشد من القتلWith the result that fitnah in that verse have a meaning as
syirk toward Allah SWT.10
Besides it, Muhammad al-Hillawi in his
book said that fitnah in that verse is fitnah that committed by the
infidel toward the Moslems about their religion with giving a
doubtful in their hearts and torture them like torturing that they did
toward Billal, Syuhaib, and Ammar ibn Yasir. fitnah here means
the examination as if someone says "I do fitnah a gold with fire if
I put it into the fire to eliminate its falseness" so the aim which is
10
Ibnu Jarir at-Thobari, Jami’ul Bayan an ta’wīl Aiyil Qur’ān, Juz 2,
(Beirut: Dar al Fikr, 1988), P. 191
6
done by the infidel is to examine the sincerity of faith of the
Moslems at that time.11
In the Riyadhus Ṣalihīn also there is hadīṡ that has been
clearly explained that talking about something that does not like
and it did not exist in itself (spread the lie story) was not named by
fitnah but Buhtan12
.
ىريرة أن الن ي صل اهلل عليو وسلم قال أتدرون ما الييبة روى مسلم عن أيب قالوا اهلل ورسولو أعلم، قال ذكرك أخاك مبا يكره.
قيل أفرأيت إن كان ف أخي ما أقول قال إن كان فيو ما تقول فقد اغتبتو .وإن لم يكن فيه فقد بهته
That wrongness arises caused by incorrect understanding
about the word of fitnah 13
. That caused by the neglect of context
of background (asbabun nuzul) of verse. And if in view of the
linguistic between these two verses also have a different emphasis
of meaning, between fitnah which is connected with the word
Asyaddu and fitnah which is connected with the word Akbaru.
Beside it, those verses also do not have synonym of word, so that
automatically between those verses has a different meaning,
purpose and destination. And the problem until now is the opinion
of the society on the word of fitnah in those verses has a same
meaning and purpose14
.
11
Muhammad al-Hillawi, Mereka Bertanya Tentang Islam, (Jakarta:
Gema Insani, 1998), P. 77 12
Syaikh Yusuf an-Nabani. Ringkasan Riyadhus Ṣalihīn. (Bandung,
Irsyad Baitus Salam. 2006) P. 410 13
M. Quraisy Shihab, Tafsir al-Mishbah, vol I (Jakarta: Rineka Cipta,
1992) P. 432-433 14
With spread a lie story or accuse the people with lie story.
7
According to asbabun nuzul, both have a different emphasis
surrounding the context of the background. In a history said that
verse 191 regarding the "peace in Hudaibiyah" that is when the
Prophet was blocked by the infidel when they want to enter
Baitullah to do Umrah, one of the contents of these agreements is
order to the Moslems do their Umrah in the following year, on
Żulqa'dah month next year. When the Prophet and his companions
prepare to do Umrah in the time that accordance with the
agreement, the companions afraid if the infidel of Quraysh refuse
their promise, fighting and blocking them to enter Masjidil harām,
whereas the Moslems are reluctant to wage war on the pure month.
And at that time, the infidel felt proud they can frustrate the
purpose of the Prophet to Umrah in the past year.15
Meanwhile, in the verse 217, according to a history, the
Prophet sending troops under the leadership of Abdullah bin
Jahsyi. In the road they met and fought with the enemy under the
leadership Ibn Hadlrami, and then leader of enemy was killed.
Actually at that time was not clear to troops Abdullah bin Jahsyi,
whether including the month of Rajab, Jumādil awwal, or Jumādil
Akhīr. After that, the infidel spread some news that the Moslems
fought in the Harām mount. So Allah sent down this verse.
And at that time the Moslems who stay in Medina said:
"what they have done battle with troops of Ibnu Hadlrami may not
15
Narrated by al-Wahidi from al-Kalbi, from Abu Shaleh which is
source from Ibnu Abbas
8
sin, but also will not get the reward16
” then Allah revealed the next
verse:
الىذين آمنوا والىذين ىاجروا وجاىدوا ف سبيل اللىو أولئك ي رجون رحة اللىو واللىو إنى 17 غفور رحيم
From elaborating both of asbabun nuzul above, it is clear
that between these two verses have a different background. In
other words between the word fitnah in each verse has a different
purpose and objective, and not appropriate when fitnah interpreted
with the same meaning. Moreover giving a meaning as Indonesian
people interpret and understand about the word fitnah.
In linguistic perspective, those verses also have differences.
The composition of poetry or a different form of expression, the
first verse, the word of fitnah in connection with the word of
Asyaddu, and the second, connected with the word of Akbaru.
Which no other, in the both verses must contain the different
purpose and emphasis. And if we search deeper on the placement
of verses between the two verses which is separated by little
verses, in the first verse uses the word of Asyaddu for pressing the
meaning of fitnah in verse 191, and the second verse uses the word
of Akbaru for pressing the meaning of fitnah in verse 217. The
question is why doesn’t in the second verse uses the word Asyaddu
like in the first verse? Which may be used to strengthen (lit ta'kīd)
the first statement, but use the word of Akbaru in the second verse?
16
Narrated by Ibnu Jarir, Ibnu Abi Hatim, at-Thabrani in the al-Kabir,
al-Baihaqi in his sunan which is source from Jundub bin Abdillah. 17
QS. Al-Baqarah : 218
9
If so, the word of fitnah was changed.and what’s that? And what
are the differences and similarities between these two verses?
Indeed, the Qur’ān is a revelation from God which there is
no match for its grammatical. Such a large literature when show
each its component is a sign of the greatness of God on this earth.
Like saying of God in sūrah al-Hāqqah verse 40-43:
ل كرمي ، وما ىو بقول شاعر قليلا ما ت ؤمنون ، ول بقول كاىن قليلا لقول رسو إنىو ما تذكىرون ، ت نزيل من رب العالمني
40. This is the pure word of revelation of Muhammad SAW.
Which He has brought from Allah.
41. It is not the word of a poet, little is that You believe!
42. Nor is it the word of a soothsayer (or a foreteller), little is
that you remember!
43. This is the Revelation sent down from the Lord of the
Worlds.
From short elaboration above, it’s needed to analyze the
word of God about the fitnah which is contained in sūrah al-
Baqarah verse 191 and 217. And of the various problems that arise
in the above, the writer wants to reveal the emphasizing the
meaning of fitnah which is contained in sūrah al-Baqarah verse
191 and 217, knowing the difference between these two verses is
by using the analysis study of reading of M. Arkoun, that observed
in terms of critical linguistic covering exploration Synchronous
Exploration, which includes the linguistic status of the Qur’ān
10
discourse, semiotic analysis, analysis sociocritic, phsycocritic
analyzes, and anthropological perspective.
The analysis study of Arkoun’s reading has been proved
with his recitation of sūrah al-Fātihah, and sūrah al-Kahfi.
B. Research Question
From elaboration above, about early history of fitnah in the
sūrah al-Baqarah verse 191 and 217, the coming significant
questions are;
1. What is the concept of fitnah in sūrah al-Baqarah verse 191
and 217 with the analysis study of Arkoun’ Semiotic?
2. What is the signification of those verses in social ethic
dimension?
C. Purpose of Research
1. To know the concept of fitnah in sūrah al-Baqarah verse 191
and 217 with the analysis study of Arkoun’s semiotic.
2. To know the signification of those verses in social ethics
dimension.
D. The significant of research
The significant of this research is to solve the problems on
research question. The goal of research is to know the message
contained in Sūrah al-Baqarah verse 191 and 217 by the analysis
study of Arkoun’s semiotic.
The usefulness of this research is;
11
1. To enrich writer’s intellectuality particularly on the concept
of fitnah that include in Sūrah Al-Baqarah verse 191 and 217
2. To get a new understanding toward meaning of message
contained in Sūrah Al-Baqarah verse 191 and 217,
3. The result of this research will be useful as the intellectual
contribution for Islamic studies especially for Tafsir and
Hadīṡ.
E. Prior Research
Before finally deciding to choose and take this research, the
writer has examined some related researches that have similar
topics, but different focus.
- The first, Berbagai Pembacaan Qur’ān by Mohammed
Arkoun. That translated by Machasin. This book is a
translation of the Lectures du Coran, first edition (Paris,
Maisonneuve et Larose, 1982), This book is a collection of
seven articles Mohammed Arkoun published separately
earlier. In this book Arkoun explained that the Qur’ān can be
read and can be interpreted in various ways. Moslems who
are just holding on to one particular reading and
interpretation are not aware of the various complexities in
understanding the Qur’ān, ignore the depth and the richness.
In particular, Arkoun attempted to show how great a
contribution that expected for Islamic studies from the
analysis of linguistic, semiotic, and hermeneutic. Linguistics
or linguistics can explain how the Qur’ān and the writings of
12
scholars and jurists of the Qur’ān are formulated according
to a specific linguistic system, with different rules and
mechanisms of grammar, style, vocabulary, and so forth.
Semiotics, which evolved from the science of language,
explaining that the Qur’ān functioning and understood in a
certain way because it is a set of signs that refer to each
other and explain one another, which gives meaning.
Hermeneutics can be defined as the science of interpretation,
which explains how a work can be understood in various
ways.
In this book, there are two readings that have been made
Arkoun to the text of the Qur’ān, the Sūrah al-Fātiha and
sūrah al-Kahf, which is where the readings are Arkoun using
linguistic analysis, semiotic, and hermeneutic for reading it.
- The second, Tradisi, Kemordenan dan Metamodernisme,
memperbincangkan pemikiran Arkoun by Johan Hendrik
Meuleman as the transcriber. In this book provides the most
original papers and a birth weight in the process of
introduction and assessment of thinking Arkoun in
Indonesia. There is M. Amin Abdullah with Arkoun dan
Kritik Nalar Islam, the authors compare the work of Arkoun
with a number of other Moslem thinkers, and they are,
Fazlur Rahman and Seyyed Hossein Nasr. Komaruddin
Hidayat with Arkoun dan Tradisi Hermeneutika, the authors
explains that with the critical approach hermeneuits, Arkoun
managed to explain that the history of Islamic-thinker
13
controlled by two tendencies, namely the tendency make
texts and traditions to be sacred and the tendency to
dismantle the scared. Elements of semiotic, and linguistic
elements in the analysis Arkoun-analysis are also discussed
in the paper "Reading the Qur’ān with Mohammed Arkoun"
by St. Sunardi, and etc.
- The third, Studi Islam Dalam Tafsir Sosial, Telaah Sosial
Gagasan Keislaman Fazlur Rahman dan Mohammed
Arkoun, by Dr. H. Zuhri, M. Ag. In this book explains the
different ideas about Islam Fazlur Rahman and Mohammed
Arkoun, the authors also explain the biographies and opus of
Fazlur Rahman and Mohammed Arkoun complete and
detailed.
In this book, the writer distinguish between thinking Fazlur
Rahman and Mohammed Arkoun, According to the writer,
between these two characters have one common goal, to find
a new meaning, but is done by two very different. Fazlur in
search of a meaning he used a double movement theory, the
theory relating to the history, whereas Mohammed Arkoun
in the search for meaning, besides using the theory of
history, he also uses to sharpen the linguistic theory of
meaning to be acquired.
- The fourth, Ujian, cobaan dan fitnah dalam dakwah by
Abdul Qadir abu Faris, translated by Abu Fahmi and ibn
Marjan. In this book described the meaning of fitnah in
different contexts, in this book has mentioned the meaning
14
of the word Ibtila'(examine or try), mihnah (clean) and
slander (burn). That’s Third term is the language that met in
one sense, It is al-Imtihān (testing) and ihtibār (the effort to
uncover the essence of something).
Many words fitnah contained in the Qur’ān, and all the
words that have different intents and purposes, and in this
book are all of it collected and classified according to the
aims and objectives in order to discover the essence of all of
fitnah words are contained in the Qur’ān, and according to
Abdul Qadir Abu Faris the essence of all it is al-Imtihān
(testing) and ihtibār (the effort to uncover the essence of
something).
- The fifth, Nalar Islami dan Nalar Modern: Berbagai
Tantangan dan Jalan baru, by Mohammed Arkoun. In the
introduction to this book Johan Hendrik Meuleman
explained in full on life history and background of
Mohammed Arkoun. Meuleman explained biography,
thoughts, and Opus of Arkoun. According to Meuleman,
Arkoun through the limits of semiotics, that is assuming
Arkoun to the Qur’ān, the Qur’ān is an open corpus, thus, he
left not only the area of structural linguistics, but also the
region in general semiotics. Arkoun more concerned with
the process of closing the interpretation of the corpus than in
the Qur’ān as a closed corpus.
15
- The sixth, Fitnah dalam al-Qur’ān studi tematik18
This mini thesis is a thematic study of verses about fitnah in
the Qur’ān that review in the terms of aqīdah, in terms of
attitude, and in terms of law, and its implementation in social
life.
The writer collected all fitnah words contained in the
Qur’ān, and studied with a variety of views, assessed in
terms of aqīdah, fitnah in question is the issue of apostasy,
out of the religion of Islam and died in disbelief. The second
problem about infidelity, do not believe in Allah and His
Messenger to deny or not deny. And the third is the problem
of shirk is the belief in an object that has a particular strength
or associating partners with Allah. And related forms of
fitnah ahlāq are a lie, envy, jealousy, hasut, and pitting. And
fitnah that are reviewed from a legal perspective is the act
alleged adultery, and stealing, and it was clear punishment
stated in the Qur’ān.
The difference between this thesis with the thesis that I am
doing is in terms of obtaining the meaning of fitnah, fitnah
in this thesis examined by a thematic analysis while in my
thesis using Mohammed Arkoun’s semiotic, which is
obtained in which the meaning will be more and can find
new meaning of fitnah.
- The seventh, Fitnah dan dampak sosiologinya.19
18
This mini thesis was arranged by Mu’awanah, Ushuluddin faculty,
Institut Agama Islam Negeri Walisongo Semarang 2006
16
This mini thesis is a study contextual analysis of fitnah in
Sūrah al-Anfal verse 28, the factors that cause fitnah to be
exist, sociological impacts that caused by fitnah, and
solutions to avoid the fiitnah.
The writer describes the effects caused by the fitnah in the
social life, it is included, the loss of trust of others, the gap
social, the emergence of divisions between people. In
addition, the writer also offer a solution to avoid these fitnah,
namely, to avoid interfering with the personal affairs of
others, think positive and not prejudiced against others.
In this thesis, the writer only focus on the letter of existing
fitnah in sūrah al-Anfal verse 28, and more inclined to
discuss the impact of fitnah in this case of sociologies.
Whereas my thesis focus on the fitnah contained in a sūrah
al-Baqarah verse 191 and 217, which is where more popular
word used by the people of Indonesia. But many people
believe that the meaning of the verse fitnah is wrongness.
Because of it, the writer intends to analyze the fitnah on the
both verse to know the truth.
F. Theoretical Framework
In the ordinary people, the word fitnah is defined as a hoax
or a false accusation. In the dictionary of the Indonesian language,
fitnah have the meaning as the word is meant to discredit someone
19
This mini thesis was arranged by A. Yazid, Ushuluddin faculty,
Institut Agama Islam Negeri Walisongo Semarang 2004
17
(like tarnish the good name, honor harm others, and so on). While
in Arabic explaining that the slander taken from the word fa-ta-na
which originally meant "burn gold to determine levels of quality".
And in the Qur’ān, the word fitnah repeated no less than 30 times,
and none of which contains the meaning of the kind described by
Kamus Besar Bahasa Indonesia. Therefore, the writing is done and
aims to find and discover the exact meaning for the word fitnah.
To obtain the maximum results, the writer only focus about
discussion on the meaning of fitnah which is contained in sūrah al-
Baqarah verse 191 and 217 by using the analysis study of
Arkoun’s semiotic. These rules are about to Arkoun method
applied to read Al-Qur’ān (including other holy book) consists of
two giant skeletons:
1. Lifting the meaning from what can be called sacra Doctrina
in Islam by subjecting the text of the Qur’ān and all text
throughout the history of Islamic thought have attempted to
explain it (and all literature interpretation in connection with
the Qur’ān either directly or indirectly), to a critical test of
the right to eliminate the confusions, to show clearly the
errors, irregularities and insufficiency, and to lead to the
lessons that always applies;
18
2. Establish a kriteriologi20
within which to analyze the motives
which can be expressed by the intelligence of the present,
either to reject or to retain the concepts learned.
Arkoun saw, there are at least three different ways Qur’ān
readings. First, liturgical, the text treats the ritual performed at
times of prayer and certain prayers. Liturgical readings aims to
"repeating the beginning when the Prophet says for the first time"
in order to get back to the state speech (Discourse de situation) of
"speech 1". In this way, human beings do spiritual communication,
either horizontally or vertically, and simultaneously perform full
comprehension content of revelation. Second, the reading of the
exegesis which focuses primarily on "speech 2", the speech
contained in the Manuscripts, as is done by Fakhr al-Din al-Razi
(d. 606 H/1209 M). And third, how to read who want to be
introduced by Arkoun, namely by way of utilizing methodological
findings contributed by the human sciences and linguistics.
According Arkoun, three ways are not mutually read each other
aside, and even contribute to mutual understanding of divine texts
that will never completely peeled by humans.21
For such readings, Arkoun filed Qur’ān reading stage into
two critical stages, ie stage of linguistics critique and stage of the
20
Kriteriologi (kriteriologi) is sets from various criteria or size
(critere); Arkoun say for example, all of medieval Arabic texts adhere to a
strict kriteriologi, ie the set of beliefs that form the various praanggapandari
every act of understanding in that period. Mohammed Arkoun, Berbagai
Pembacaan Qur’ān, Op Cit, P. 248 21
St. Sunardi, Op Cit., P. 68.
19
relation critique. In the first phase, the reading is done by using
linguistic data (such as sign language, modalisator du Discourse,
the level of syntactic, semantic level and so on) to determine the
intent of speaker (locateurs). In this analysis Arkoun uses a
number of linguistic elements which he called modalisator
discourse:
1. Determinants
2. Pronoun
3. Verb
4. Noun and nominalization
5. Structure of syntax
6. Poetry.
And in the second stage, the reading is done by taking two
steps, step one historical exploration (studied classical repertoire
interpretation and seeks to find the last marker in it with codes
linguistic, religious, cultural, symbolic, anagogical, and so on) and
the second step of anthropological exploration (performed by
analysis of mythic / symbolic, with check marks, symbols and
myths that accompany a qira'ah).22
The first thing most Arkoun in elevating the meaning of the
Qur’ān, is shunned by pretensions to establish "the true meaning of
the Qur’ān”. Because, Arkoun do not want to standardize the
meaning of the Qur’ān in a certain way, but bring-wherever
22
More information see ibid. P. 69-88.
20
possible-meaning variety. To that end, the reading includes three
moments (moment):
1. A linguistic moment, which allows us to discover the basic
regularities in the order seen.
2. One time anthropology, recognizing in the Qur’ān that it
language arranged by mythic.
3. A historical moment which in that moment will to set the
scope and boundaries logic-lexicographical interpretation
and imaginative interpretations that to this day is tried by
the Moslems.23
G. Methodology of Research
1. Type of Research
This research is included in the category of data-based
research or literature in the library so that this research is
library research.24
Namely collected and analyzed data taken
from literatures; book, journal, bulletin, article, and etc. The
writter examined various kinds of literature that have relevance
to fitnah which is contained in sūrah al-Baqarah verse 191 and
217. While the researche approach in this case is a qualitative
approach, namely an approach that uses analysis technique and
23
ibid P. 51 24
Lexy J. Meleong, Metodologi Penelitian Kualitatif, (Bandung:
Remaja Rosda Karya, 1993), P. 2.
21
scientific logic method.25
In this Qualitative approach the writer
uses the analysis study of Arkoun’s semiotic to reveal the above
research question.
2. The Sources of Data
To get deep information and comprehensive
understanding, the writer uses library research techniques to
gather data needed to add, clarify, reduce and concluded the
written record.26
There are two kinds of main resources,27
namely the primary and secondary source of data. Primary
source of data includes sūrah al-Baqarah verse 191 and 217.
Secondary data is some discourses supporting the issue of
fitnah and opinions from the related researchers around the
issue.
3. Data Analysis
Research steps that will be conducted by descriptive
analysis:
25
Anselm Strauss and Juliet Coebin, Basic of Qualitative Research,
translated by Muhammad Shodiq and Imam Muttaqin, Dasar-dasar Penelitian
Kualitatif, (Yogyakarta: Pustaka Pelajar, 2003), P. 5. 26
Noeng Muhajir, Metode Penelitian Kualitatif, (Yogyakarta: Rake
Sarasih, 1996), P. 30. 27
Moh. Ali, Penelitian Kependidikan, Prosedur dan Strategi,
(Bandung: Angkasa, 1987), P. 42.
22
1. Describing all about fitnah in sūrah al-Baqarah verse
191 and 217, from the definitions, grammatical until
its history.
2. Describing all about the differential and similarity
between fitnah verse 191 and 217.
3. Describing the analysis study of Arkoun’s semiotic.
4. Describing all about things that significant with
social ethic dimension.
5. Applying the analysis study of Arkoun’s semiotic
about fitnah which is contained in sūrah al-Baqarah
verse 191 and 217 supported by the secondary data
(discourses).
H. Systematical of Writing
To get description of the research comprehensively, and to
be able to get relation between one chapter and others, it needs
very much to be explained in a systematical writing which is
arranged as below:
The first chapter, introduction, in this case the authors
describe the general content of the writing or the content and
limits of the problem. Expected to be more easily to be
understood in bringing ideas to the point. This chapter
consists of background, research question, purpose of
reserch, the significant of research, prior research,
theoretical framework, and the analysis study of research,
systematical writing
23
The second chapter is explanation about the analysis study
of Arkoun’s semiotic to study fitnah in Sūrah al-Baqarah
verse 191 and 217. And discusses about the social ethics in
the society.
The third chapter is explaining about fitnah contained in
the sūrah al-Baqarah verse 191 and 217; this chapter
consists of the definitions, munasabah of verses, and the
grammatical of the word of fitnah until its history.
The Fourth chapter is doing analysis on the verse of
Fitnah in the sūrah al-Baqarah verse 191 and 217 with the
analysis study of Arkoun’s semiotic, and answering the
research question by comparing what is said by text and
what is happened in the history by the analysis study of
Arkoun’s semiotic.
The Fifth chapter is the closing. In this chapter, the writer
will present final result from the explanations of the
previous chapters which have been elaborated in the
research.
25
CHAPTER II
MOHAMMED ARKOUN’S SEMIOTIC
A. Biography of Mohammed Arkoun
Mohammed Arkoun was born on first February 1928 at
Tourirt-Mimoun, Kabilia, and a mountainous that populated
Berber region east of Algiers.28
Kabilia region consisting of large
Kabilia (with an area of about one million hectares) and small
Kabilia. The inhabitant lives from agriculture (fig fruit and olive),
livestock and handicraft trade. Arkoun is the son of the spice
merchant who lived simply,29
(his mother is illiteracy).30
Although
the majority of the people are follower of Sunni Moslems, but the
cultural and ethnic communities are Berber, not Arab. Berber itself
is a term for people spread over northern Africa. At first - before it
was to be Arabian - they speak the language of non-Arabs
('ajamiyah).31
Their ancestors are in the area since pre-Christian. The area
has long been a royal colony some strong and the State. According
28
Meuleman, Johan Hendrik, Nalar Islami dan Nalar Modern
memperkenalkan pemikiran mohammed Arkoun”, in ulumul Qur’an,( No.4,
Vol. IV, 1993) P. 93. 29
Dr. H. Zuhri, M,Ag, Studi Islam Dalam Tafsir Sosial, telaah social
gagasan keislaman fazlur Rahman dan Mohamed Arkoun, Academic Aspect ,
Jogjakarta,2008. P. 126. 30
Robert D. Lee, “Foreword” in Mohammed Arkoun, Rethinking
Islam, Common Question, Uncommon Answers (Ouvertures sur l’Islam),
Robert D. Lee (editor and translator) (Oxford: Westview Press, 1994), P. viii. 31
Waryono Abdul Ghafur, Al-Qur'an Dan Tafsirannya dalam
Perspektif Arkoun, dalam Studi Al-Qur'an kontemporer: Wacana Baru
Berbagai Metodologi Tafsir, Yogyakarta, Tiara Wacana, 2002, P: 168.
26
to historical records, at the end of the 7th century Islam conquests
Algeria, exactly Islam into the Algerian around the year 682, under
the leadership of Uqbah ibn Nafi' in the period of caliphate Yazid
Ibn Mu'awiyah.32
So most of the society profess Islam and the
State's official language is Arabic, in the next stage, the spread of
Islam in the environment of Berber are closely linked to the
Sufism which developed there,33
through popular Sufism, the trust
of Berber and African animistic rites have forced itself on Islam in
Africa, the 'marabout' (murabit)34
Berber nation, saints, or
religious leader (alpha) Moslem negro is essentially inherited from
the worship of man - a saint in the period before Islam and the
shaman of negro.35
In the spiritual nuances like these that Arkoun
got religious education of their environment.
In 1830 the area was then under French rule. And at the time
of this colonial rule, the role of Islam can be seen in the struggle
for Moslem leaders and their organizations to oppose the French,36
32
Ibid 33
Drs. Suadi putro, MA. Mohammed arkoun tentang islam dan
modernitas, arif subhan(ed), (Jakarta: paramadina, 1998). P. 12. 34
Overview about marabiut, this is can be seen in the papers Dr JH
Meuleman “Islam dalam sejarah aljazair; beberapa factor dan tafsirannya”
dalam buku W.A.L. Stkhof & N.J.G. Kaptein Beberapa kajian Indonesia dan
Islam. (Jakarta INIS. 1991). P. 244. 35
Fazlur Rahman. Islam, Terj. Ahsin Mohammad. Islam (Bandung :
Pustaka, 1994), P 237. 36
Struggle which carried Moslem leaders and organizations, among
others: the movement of Mir 'Abd al-Qadir, who had a big hand in the struggle
for Algerian independence movements around the year 1840 and the al-al-
Moslem'Ulama which is the main component of the early nationalist movement
between the two world wars (dewan redaksi ensiklopedia islam, ensiklopedia
islam, (Jakarta: Ichtiar Baru Van Hoeve, 1993) jilid V, P. 122-123.
27
so that on 3 July 1962 Algeria gained independence.37
In colonial
times, the French did not try to exterminate the Moslem society; on
the contrary the Moslems were given equal privileges with the
French. However, this privilege will only happen if the Moslem
community willing to accept the French family law and leave the
family law of the Islamic precept. For France this requirement is a
small sacrifice of Moslems against outdated beliefs, which will be
rejected by blind prejudice. But for the Moslems, even for those
who have been educated in French schools, rarely choose to be
French-in the sense of leaving the Islamic family law, although in
a culturally manner they actually have been French.
Arkoun born when Algeria was still under French rule.
Because of this condition, since the beginning He was educated in
French culture and education system.38
1. The Background of Education
Mohammed Arkoun has completed primary school
education in his native village, in Kabilia. And when he was
nine years old, he moved with his family to a relatively more
fertile village near Oran. Oran is the main town of the
western Algerian those far from Kabilia. In Oran, he lived
with French families (France settler). In this place Arkoun
graduated and then continued his high level of tertiary
37
Ibid 122. 38
Waryono Abdul Ghafur, Al-Qur'an Dan Tafsirannya Op Cit. P. 168
28
education at the University of Algiers. Arkoun removals
from Oran to Algiers not only entering a new cultural and
social, but also adds the ability Arkoun in French language.
In his new place, social influence into the self Arkoun since
middle school in Oran was a French school and cultural
assimilation process in an effort to France. In the process of
assimilation that Arkoun says so.39
The situation that confronted since his youth in three
languages: Kabilia, Arabic and French. Kabilia language is
one of the Berber languages of North Africa inherited from
the pre-Islamic era and pre-Roman, Arabic language which
brought together the expansion since the first century of
Hijriah, and the French language, which is carried by the
nation which controls Algeria between 1830 and 1962.40
All three of these languages represent three traditions
and different cultural orientations: As a child born in
Kabilia, Arkoun familiar with the unwritten language, which
is the delivery container set of traditions and values relating
to the social and economic life that already thousands of
years. As the society of Algeria, Arkoun also familiar with
the Arabic language is a means of disclosure and particularly
39
I enter high school in Oran and then the university in Algiers. It was
colonial time in Algeria and like all Algerians, I was continually shocked by
sharp, hard confrontation between the conquering French culture and language
and my own Algerian culture. Arkoun, Rethinking Islam Today, P. 1-2. 40
Johan Hendrik Meuleman, “pengantar”, pengantar dalam Mohamed
Arkoun Nalar Islami dan Nalar Modern: Berbagai Tantangan dan Jalan Baru,
Penterjamah; Rahayu S. Hidayat, (Jakarta: INIS, 1994), P. 1
29
through the text - written texts, the preservation of tradition
in the religious field, linking Algeria with area and other
nations in North Africa and the Middle East. Meanwhile, as
people educated in the French tradition, he mastered the
French language well as non-religious language is a
language written and governance and means of income and
the value of the Western scientific tradition that is delivered
through the schools of France established colonial ruler, is
not without association with a policy divide et impera,
relatively large quantities in the area Kabilia.41
All three of these languages also represents a way of
thinking and understand something different, the situation is
affecting the way of thinking Arkoun. Since childhood, they
should deal intensively with the three languages, language
Kabilia in everyday life, the French language in schools and
in administrative affairs, and finally Arabic which one he
studies when he entered high school in Oran. The main city
in western Algeria.
The difference between the language spoken and
written language and the relationship between language,
thought, history, and powers, including the issues that have
attracted most attention Arkoun. Because of the difference,
Arkoun aware that language is not only the technical means
to express themselves. More than that language has its own
41
Ibid
30
background and values. Arkoun also aware of the limitations
in the language concerned. A language is rarely able to
contain the meaning of another language. It is found Arkoun
when he has to translate the word myth42
(mitos) in Arabic
language.43
These differences also create awareness for Arkoun
about the function, role, nature, and language. For Arkoun, a
language associated with the development of science.
Consciousness is what encourages Arkoun majored in
languages and literature as the main study when studying at
the University of Algiers. From 1950 to 1954 he studied at
the university, in addition to studying at university, Arkoun
fill his spare time to teaching Arabic at one high school in al-
Harrach, a suburb of the capital Algiers.44
The process of struggle for influence seen in the
process of intellectual development Arkoun. There is a
tradition of understanding, and classical Islamic studies that
he got from the environment, secondary education, and when
in the course. There are also suggestions of new ideas from
French scientists who come to the universities of Algiers,
42
Myth is a kind of symbol that is expressed in the story, the symbol
is a kind of sign that has a double reference (one of them to himself), and sign
(sign) is anything that points beyond itself, lihat St. Sunardi, “Membaca Qur‟an
Bersama Mohammed Arkoun” dalam Meuleman, Tradisi… , P. 81. 43
Waryono Abdul Ghafur, Al-Qur'an Dan Tafsirannya … Op Cit., P:
169 44
Johan Hendrik Meuleman, “Pengantar”, Pengantar Dalam
Mohamed Arkoun Nalar Islami dan Nalar Modern…Op Cit., P. 2
31
both to give public lectures and regular lectures. There is
also strength in himself Arkoun three languages that reflect
aspects of culture and knowledge content. Third language,
according to Lee, is the Berber as the mother tongue, French
as the second language, and Arabic as the third language.45
Introduction of the three buildings are not mutually
contradictory ideas in their views and thoughts Arkoun. All
three co-exist and complement. Projection Arkoun Islamic
knowledge is growing expanse of knowledge management
challenges. Meanwhile, the French contributions, for Arkoun
used as a methodology for the benefit of meaning elements
of the Islamic studies.
Amid the Algerian liberation war from French colonial
government (1954-1962), Arkoun enrolled as a student at the
Sorbonne Nouvelle University (Paris III). Since then he
settled to stay in France. Her social with French culture that
had begun when the seat is patterned French primary school
in the village of his birth, it now continues to increasingly
intensive.
But the main field of study and research (an area of
concern) Arkoun unchanged, namely the Arabic language
and literature of Arabic. In its development later, he
increasingly heightens the intensity of his attention on the
thinking of Islam. Therefore, the main characteristic of
45
Dr. Zuhri, M.Ag, Studi Islam Dalam Tafsir Sosial… Op Cit., P.128
32
thought Arkoun is typical merger between Western and
Islamic. The efforts to integration of the two elements are
even the ideals that shape all activities and opus Arkoun.
Arkoun completed the last formal education by
receiving his Doctorate of Literature in 1969 from the
University of Sorbonne in Paris, where he now teaches, with
a dissertation on humanism in ethical thinking of ibn
Miskawaih, a Persian Moslem thinkers from the late 10th
century to early 11th century AD (w. 1030 M). In the Islamic
world Miskawaih46
known as the man who mastered the
various fields of science, among others, medicine, and
philosophy. And pursue the questions of similarities and
differences between Islam and the tradition of Greek
thought.47
Arkoun Observations on language, which at first was
based on personal experience, now further supported by the
new several studies about language through the work of
several scientists, philosophers, anthropologists, and
theologians of the west. Because of it is understandable why
most of the major themes Arkoun studies related to
language. However, in the end the various themes discussed
46
His real name is Ahmad ibn Muhammad ibn Ya'qub, while
Miskawayh is the family name. 47
Arkoun dissertation was later published under the title traite
d‟etique . Damaskus.1969. and contribution l‟etude de l‟Humanisme Arabe
IVe/Xe stecle second edition. Paris. 1982
33
Arkoun leads to a goal, namely how to integrate a variety of
different ways of thinking.48
2. The Activities and Career
When a student in Paris, Arkoun worked as agrege of
Arabic language and literature in Paris. He has also been a
high school teacher (Lychee) in Strasbourg, a region located
in northeastern France. In addition, he also asked to give
lectures at the literature Faculty University of Strasbourg in
1956 until 1959.
In 1961 Arkoun appointed as a lecturer at the
University of Sorbonne in Paris who lived until 1969.
Furthermore, from 1970 to 1972, Arkoun taught at the
University of Lyon, then back to Paris as professor of the
history of Islamic thought. Related to this position, Arkoun
often invited to give lectures outside of France,49
even a
visiting professor at several universities, like University,
Temple University in Philadelphia (all located in the USA),
and Arkoun also been given lecture in Rabat, Fez, Algiers,
Tunis, Damascus, Beirut, Tehran, Berlin, Columbia, and
48
Johan Hendrik Meuleman, “pengantar”, pengantar dalam Mohamed
Arkoun Nalar Islami dan Nalar Modern…Op Cit., P. 1 49
Arkoun recorded twice to come to Indonesia, precisely to
Yogyakarta. First as a seminar participant "Contemprary Expressions of Islam
in Building", in October 1990. The second on the "International Converence on
Cultural Tourism", November 1992. look at Meuleman " Pengantar dalam
Arkoun Nalar Islami P: 96 dalam Suadi Putro, Op.Cit.,P: 25
34
Denver. Finally, in 1993 and then, Arkoun was appointed
visiting professor at the University (township), Amsterdam.
In a profession as a teacher, Arkoun very happy if it
can give satisfaction to the audience about the various
problems of thought. In teaching Arkoun always convey
ideas logically. Analysis of Islamic thought that based on
evidentiary and philosophical-religious interaction seems to
evoke the freedom to speak and express in intellectual
circles, and not least the opportunity for the emergence of
criticism because, according to Luc Barbulesco and Philippe
Cardinal, Arkoun is more than simply a religious teacher eye
as a lecturer.
Besides teaching, Arkoun also participated in various
scientific activities and held a number of head positions,
both in the academic world and in society. He was scientific
director of the famous Arabica journal of Islamic studies.
Arkoun also officially took office as a member of the
National Committee for Ethics and Life Sciences and
Medicine. He is also a member of United National for AIDS,
and honorary legium member of France (Chevalier de la
legion d'honneur). Besides, he also ever got a big honor to be
appointed as an officer des palmes academiques, a French
honorary degrees to leading figures in the university world,
and he also served as director of the Institute of Islamic and
Middle Eastern Studies at the University of Sorbonne
Nouvelle.
35
Arkoun figure is not only can be viewed as a teacher
in the room, in its activities, he was involved in various
activities and actions that he thought important for humanity.
Because for Arkoun, thought and action must be related.
3. The opus of Mohammed Arkoun
A point of interest is that Arkoun publish his writings
mostly in French. Indeed, his native language, Kabilia
language, not written and Arabic, which is considered the
national language Algerian independence when the country
is seized, the new learned in high school. There are also
some factors underlying the selection of the French
language: Arkoun found many problems in expressing his
thoughts in Arabic. In an article published in 1983 - and
since then the situation has not changed much-Arkoun wrote
that the most decisive advances that occurred in scientific
thinking since the 1950's (any reference to the critical
epistemology, criticism of discourse, or history
deconstructive) is not yet available in Arabic or any Islamic
language.
Arkoun refers specifically to the problems it faces
when ever attempted to divert to the Arabic language
meaning "mythic language" applied to the Qur‟ān. "Myth" is
defined as "usturah", which is generally understood as a
"fairy tale", as well as when compared with the meaning of
36
the word "myth" in Indonesian. It must clearly be a different
reaction that caused by such translation.50
Mohammed Arkoun has produced numerous books
and articles. Among several books critical of the opus
Arkoun is:
Traite d'ethique (traduction Francaise avec introduction
et notes du tahdhib al-Akhlaq de Miskawaih) [article on
Ethics (French translation with introduction and notes
from al-Akhlaq Tahdhib Miskawaih work], Damascus,
1969;
Contribution al'etude humanism de l'Arabe au IV/ X
Siècle: Miskawaih philosophe et historien [contribution
to the discussion of humanism in the century Arab IV/
X: Miskawaih as philosophers and historians], Paris,
Vrin, 1970;
La Pensée Arabe (Arab thinking), Paris, poof, 1975;
Ouvertures sur l'islam (introductory notes to understand
Islam), Paris, Grancher, 1989;
And three collections of articles have been published
previously, namely:
Essais sur la Pensée Islamique (essays on Islamic
thought), Paris, Maisonneuve et Larose, 1973;
50
Johan Hendrik Meuleman, “pengantar”, pengantar dalam Mohamed
Arkoun Nalar Islami dan Nalar Modern…Op Cit., P. 3
37
Lectures du Coran (Reading of Qur‟ān-reading), Paris,
Maisonneuve et Larose, 1982;
Pour une Critique de la raison Islamique (for the sake
of rational criticism of Islam), Paris, Maisonneuve et
Larose, 1984.
In addition, there are dozens more Arkoun opus
scattered in various scientific journals. While Arkoun‟s opus
that uses the English language is Rethinking Islam Today,
which was originally a small book of his lectures at the
Center for Contemporary Arab Studies, Georgetown
University, America union. And among his opus that have
been translated into Indonesian, is Nalar Islami dan Nalar
Modern, Pelbagai Tantangan dan Jalur Baru, Rethinking
Islam, Arab thought and Various Readings of the Qur‟ān.
While that was translated into Arabic is al-Fikr al-Islami:
Naqd wa ijtihad, al-Islam Asalah wa Mumarasah,
Tarikhiyatul Fikril Araby al-Islami, Aina Huwa al-Fikr al-
Islam al-mu‟asir51
etc. While the articles are spread in
international journals such as Arabica and Islamo-
Christiana.52
51
Arabic translation has been translated into Indonesia by title
Membongkar wacana Hegemonik Dalam Islam dan Post Modernisme. Terj.
Drs. Masyhur Abadi (Surabaya. Al-Fikr, 1999) 52
Waryono Abdul Ghafur, Al-Qur'an Dan Tafsirannya … Op Cit P:
170
38
The following are the opus of Arkoun until 2006
which arranged in the form of tables,53
No. Title of opus Topic Form
1.
Les tendances de
la Literatture arabe
modern
Literature
studies
Institud de Balles
Letters Arabs, no. 15, h.
183-192. 1952
2. Maghzā ta‟rīkh
shamāl Ifrikiyya History Studies Al-Fikr Tunisia , 1957
3.
L‟Humanisme
Arabe au IV/X
siècle d‟aprês le
kitāb al-Hawāmil
wa al-Syawāmil
Islamic
Humanism
Studia Isalmica vol. 14,
15. 1961
4. Deux épitres de
Miskawaih
literature
studies / figures
Journal BEO Damas.
1962
5.
Aspect de la
pensée musulman
classique
Islamic History Article, IPN Paris, 1963
6.
L‟Islam Moderne
vu par Ie
Professeur G. E.
von Grunebaum
Islamic History Journal review Arabica
No. 1, h. 18-14., 1964
7.
L‟ ethique
musulmane
d‟aprés Māwārdi
literature
studies / figures
Etudes Islamicus no.
XXXI, h. 1-31., 1964
8.
Notes et document
Miskawaih: de
I‟ntellect et de
literature
studies / figures
Journal Arabica no. 1, h
80-87., 1964
53
Dr. Zuhri, M.Ag, Studi Islam Dalam Tafsir Sosial… Op Cit P.150-
156
39
I‟ntelligible
9.
Le conquête de
Bonheur selon
Abu al-Hasan al-
Āmirī
literature
studies / figures
Syudia islamica, vol.
22. 1965
10.
Contributions a
I‟étude du lexique
de I‟Éthique
Ethics
Bulletin d‟etude
orientales no. XXII.
1969
11.
Trite d‟éthique
(traduction
Francaise avec
introduction et
notes du Tahdīb
al-Ahlāq )
literature
studies / figures
Institute Francaise
Demascus. 1969
12.
Révélation vérité
et histoire d‟aprés
I‟ceuvre de Gazālī
literature
studies / figures
Studia Islamica no. 31,
h. 53-69. 1970
13.
L‟humanisme
arabeu au XI/X
siècle
Ethics J. Vrin Paris. 1970
14.
Logocentrisme et
verite religieuse
dans la pensée
isalmique d‟aprés
al-I‟lam bi
manaqib al-Islam
d‟al-„Āmirī
Islamic thought
Study
Studia Islamica, vol. 35.
1972
15. Essai sur la pensée
Isalmique
figure studies
and Islamic
thought
Maisonneve et Larose,
Paris.1973
16. Lecture de la Qur‟ān Studies Article in the book of,
40
Fatiha Melanges d‟islamologie
dedies a la me-moire
d‟Abel par ses
collegues, ses eleves et
ses amis J.E Brill,
Leaden, 1974
17.
Propotition pour
une autre pensée
religieuse (en vue
de la converence
mondiale des
religions pour la
piax)
religious studies Islamo-Christana, 1976
18. L‟Islam face au
développement
Islam and
development Diogene, 1977
19.
Le probléme de
l‟authenticité
divine du Coran
Qur‟ān Studies
Article in the book of
Recherches
d‟islamologi, Articels
offerts a G.C. Anawati
et Gerdet, (Leuven:
Peters ), h. 21-34, 1977
20. Les Haj dans
pensée Islamique
Archaeology - /
Islamic thought
Azzedine Geullouz (et.
al.) Pelerinage a la
Mecque, (Tunis:Sud
Edition, 1977), 11-34
21. L‟islam, hier,
demain Islamic Thought
Buchet-Chastel Paris,
1978
22.
Peut-on parler de
merveilleux dans
le Qur‟ān?
Qur‟ān Studies
Article in the book of,
L‟etrange et le
merveilleux dan l‟islam
medieval
41
Paris: Jeune
Afrique,1978
23.
The death penalty
and Torture in
Islamic World
Islamic Law
The Death Penalty and
Torture, Franz Bockle
(ed) NY: A Crossroad
Book, 1979
24.
Supplique d‟un
musulman aux
chréstien
religious
Studies
Article in serial book
Les
musulmans(Consultatio
n islamo-chréstien),
1979
25. Lecture de la
Sourate 18 Qur‟ān Studies Annalles, 1980
26.
La lliberté
religieuse comme
critique de la
religion a partir du
Coran et de la
tradition
islamiique
religions
Studies
Working paper in la
lliberte religie use dans
le judiasme, le
christtianisme et le
islam, 1981
27.
Quelques
reflexions sur les
diffi‟iles relations
entre le
muslumans et les
chréstien
religions
Studies
Revue de l‟institut
chatolique de paris,
1982
28.
Religion et société
d‟aprés l‟exemple
de l‟islam
Islamic Studies Studia islamica, vol. 32.
1982
29. Lectures du Coran Qur‟ān Studies Paris, 1982
42
30.
Islam et
devéloppement
dans le Maghreb
indepéndent
Islamic Studies Arabica, vol. 24, 1982
31. L‟islam, religion
et société Islam and social Cerf Paris, 1982
32.
Jérusalem: au nom
de que? Au nom
de que?
religious studies Islamo-christana, vo. 9.
1983
33. L‟islam actuel
devant sa tradition
Islam and the
tradition
Aspect de la foi de
l‟islam, 1985
34. Al-islām as-shalāh
wa Mumārasah Thought Islam
Dār al- Tauzi‟
Beirut, 1986
35.
Tārikhiyyat al-
Fikr al-„Arābi al-
Islāmā
Thought Islam Markaz al-inmā
Beirut, 1986
36. L‟islam: morale et
politique
Islam, ethics
and politics UNESCO, 1986
37. Al-Fikr al-islāmī:
Qirā‟ah Ilmiyyah Islamic Thought
Markaz al inmā
Beirut, 1987
38. The uninty of Man
in Islamic Thought Islamic Studies
Diogenes, No. 140,
1987
39.
Is Islam
Threatened by
Christianity?
Religious
studies Concilium vol. 3. 1987
40. Rethingking islam
today Islamic Studies
Washington:
Georgetown University
Press, 1987
41. Al-islām Ahlāq wa
siyāsah
Ethics and
politics of Islam
Markaz al-inmā
Beirut,1988
42. Imaginaire social Islamic Studies Arabica, vol. 35. 1988
43
et leaders dans le
monde musulman
contemporain
43.
The concept of
revelation: from
ahl al-kitab to the
societies of the
book-book
Religious
studies
Claremont
California, 1988
44.
New perspectives
fofr a jewish-
Christian-Moslem
dialogue
Religious
studies
Journal of ecumenical
studies, vol. 3. 1989
45.
The concept of
Authority in
Islamic thought:
La Hukma illa
lillah
Islam and the
authority
The Islamic world:
From classical To
Modern Times
C.E.Bosworth (ed.)
Darwin press, 1989
46. Overtures sur
l‟islam Islamic Thought J. Grancer, 1989
47.
Religion et laïticé:
Une approche
laique de Islam
Religion and
secularism
Centre Thomas More,
1989
48. Al-Islām Naqd wa
Ijtihād Islamic Thought
Dār al-Sāqi Bairut,
1990
49. Al-Almanah wa
al-din
Religion and
secularism
Dār al-Sāqi Bairut,
1990
50.
Min al-ijtihād ilā
Naqd al-Aql al-
Islāmī
Islamic Thought Dār al-Sāqi Bairut,
1991
51. Le concept de Islam and the
religions Interpréter
44
sociétés du livre-
livre
Cerf Paris, 1992
52.
Min Faisāl al-
Tafriqah ilā fasl
al-Maqāl
Islamic Thought Dār al-Sāqi Bairut 1993
53.
Réflexions d‟un
musulman sur le
“nouveau
cathecisme”
Islam and
religious studies
Islamochristana vol. 19.
1993
54.
Rethinking islam:
Common Question
, uncommon
answers
Islamic Thought Westview Press, 1994
55. Al-Islām, al-Urūba
wa al-Garb Islamic Thought Dār al-Sāqi Bairut 1995
56.
The sate, the
individual, and
Human Right: A
Contem-porary
view of Moslem in
a Global Contect
Islam and
Human Rights
In the Moslem
Almanac; the reference
work on History, Faith
and Culture and Peoples
of Islam Gale Research:
Detroit, 1995
57. Islamic studies:
Methodologies
Methodology of
Islamic Studies
Encyclopedia of
Modern Moslem World,
1996
58.
Clarifier le passé
pour construire le
future
interpretation of
Islamic history
Confluences
Méditerranée no. 16.
1996
59.
Le Connaissance
de l‟Islam :
problemes
épistémologiques
Epistimologi
knowledge and
Islam
Encylopaedia
Universalis vol. 10,
1997
45
60. Naz‟at al-Ansana
fi al-Fikr al-„Arabī
Islam and
Humanism Dār al-Sāqi Bairut 1997
61. Naz‟at al-Ansana
fi al-Fikr al-„Arabī
Islam and the
west
In Islam and modernity:
Moslem intellectual
Respond by J. Cooper
(ed) I.B Taurits, 1998
62. Qadāya fi Naqqd
al-Fikr al-Dini Islamic Thought
Dār al-Ta‟ālī Bairut,
1998
63. L‟Islam: pproche
critique Islamic Studies
Jaques Grancher Paris,
1999
64. Al-Fikr al-usul wa
istihālāt al-ta‟shil Islamic Thought
Dār al-Sāqi Bairut,
1999
65.
Democracy: A
Challenge to
Islamic thought
Islam and
democracy Working paper, 1999
66.
History as an
ideology of
legitimation: A
Comparative
Approach in
Islamic and
European Context
Philosophy
history
Islam, Modernism and
the west. G.M. Munoz
(ed) I>B> Tauris:
London, 1999
67.
Present-day islam
between its
tradition and
globalitation
Islamic Thought
Intellectual Tradition in
islam by F. Dafatry
(ed), 2000
68. Islam Islam in the
Qur‟ān
Encyclopedia of the
Qur‟ān, 2001
69. Contemporary
Critical practices Qur‟ān Studies
Encyclopedia of the
Qur‟ān, 2001
46
and the Qur‟ān
70.
Min al-tafsīr al-
mauruts il Tahlīl l-
khitāb al-Dīnī
Islamic Thought Dār al-Sālqi Bairut,
2001
71.
Ma‟ārik min ajl al-
ansana fi al-
Siyāqāt al-islāmī
Humanism and
Islam
Dār al-Sālqi Bairut,
2001
72.
Combats pour
l‟humanisme en
contextes
islamique
Humanism and
Islam Paris, 2002
73.
The unthought in
Temporary
Islamic Thought
Islamic Thought Sāqi Books London,
2003
74.
De Manhattan à
Bagdad Au de là
du Bien du Mal
Islam and
global politics Paris, 2003
75.
Role et place du
fait islamique dans
la construction de
l‟espace Euro-
mediterraneen
Islam and
European College d‟Europe, 2004
76.
Aspect
psychologiques et
historiques regard
des grandes
religions:
L‟example
d‟Islam:
Islamic Studies Working paper, 2004
77. Humanisme et
islam, Combats et
Humanism and
Islam Vrins Paris, 2005
47
propositions
78.
L‟histoire de
l‟Islam et des
musulmans en
France
History of Islam
and Moslems
Albino Michel, Paris,
2006
Compilation of Arkoun‟s opus has been described
above. These opuses will continue to have significance as a
marker for the process of externalization, objectification, and
internalization, the figure who became one of the most
important modern Islamic thinkers. This process explains the
fact when Arkoun use of the invention and methods of
modern social sciences and humanities in Islamic studies. At
the same time, according to Gunther, as understood Schawi,
Arkoun attempting to locate its position as a "vehicle" to
bridge the differences in thinking between west and east.
On the one hand, he understands the Western mind
and provides the necessary criticism to them, on the other
hand, he as an intellectual thinker Moslems about Islam and
the west, to understand the concept of Islam and give
criticisms that need them. Thus, Arkoun well as providing
examples of what is the main aim throughout his work, the
incorporation of the results of recent Western science with
Islamic thought in order to liberate them from the closure of
the Islam which as the symbol until now, and gave birth to
48
an Islamic ideas that address challenges that facing Moslems
in the world of modern humans.
Another feature of the opus of Arkoun is that despite
often taking a close relationship between thinking and social
and political developments and to take certain elements of
social science and history, but he still did not manifest
himself as a sociologist, anthropologist, political scientist, or
historian.54
4. The Intellectual Background of Arkoun
Arkoun live in an environment that has three
languages as the language used in everyday life that is Arab,
Kabilia, and France made an important factor in the
development of his thinking. The first, the Arabic language
is closely related to the mosque, which both Kabilia an
ancestor language which knows no written language and the
language daily and the third is French is an administrative
language and language in school.
In addition to the language factor, there are some
figures that affect Arkoun thinking, because as a thinker,
Arkoun of course not just show up without the influence of
other thinkers and thinkers before his contemporaries.
Thought Arkoun very subtle movements influenced by the
(post) structuralize French. The method used Arkoun
54
Johan Hendrik Meuleman, “Pengantar”, Pengantar Dalam
Mohamed Arkoun Nalar Islami dan Nalar Modern… Op Cit P. 6
49
historicism is the formulations of social sciences in modern
Western thinkers of creation (post) structuralize French.55
The main references are:
- Paul Ricoeur
A Protestant Christian thinker who apply the
concept of myth in the Scripture. He has influenced
thinking of Arkoun especially in view of myth. Myth by
Ricoeur is a secondary symbol that describes the
primary symbol, but on human development tend to
make myth to be sacred as part of social delusion that if
without the fancy social will be impossible to know the
development of Moslem thought and the previous era.
- Ferdinand de Saussure
A scientist at the Swiss national language, known
as the father of modern linguistics and movement
"structuralize" through his book Coursede Linguistique
Generale is in him in 1916, many thought Arkoun
influence on literature and semiotics.
- Jacques Derrida
Jacques Derrida was born in El Let, Algiers and
came to France for military duty, one year at Harvard to
complete undergraduate and later taught at the
55
Luthfi Assyaukany, Islam dalam Konteks Pemikiran Pasca
Modern: Pendekatan menuju kritik Akal Islam dalam Jurnal Ulumul Qur'an,
Nomor 1, Vol. V 1994, P: 25 dikutip Cecep Ramli Bihar Anwar, Muhammed
Arkoun: Cara Membaca Al-Qur'an,
http://islamlib.com/id/index.php?page=article&id=313
50
Sorbonne, the concept that affects Arkoun is about the
deconstruction (demolition)56
used Arkoun to criticize
the classical Islamic thought.
- Michel Foucault
A leading French philosopher was a brilliant
thinker structuralism epistemology. Michel Foucault
reveals about archaeological methods, a historian
method used to find objects that were buried by the long
span of time. An Archaeologist thought with experts of
history who reveal the truth of epistemology that
covered by the time. Arkoun take to declare that the
Islamic mujahidin constrained by space and time.
In addition to the above figures are still many more
characters that affect them are thinking Arkoun Jacques
Lacan,57
an expert in psychiatry and psychoanalysis as well
as prominent psychologist structuralism, Roland Barthes an
expert in French semiotics, Derrida an expert grammatology
and French anthropologist and as Jack Goody and Pierre
Bourdieu (Swiss linguist).
56
Deconstruction is to free the text from the obscurity that was later
described by revealing the contradictions that exist in the text and see the
weaknesses. By analyzing a structure of thought means the new understanding
that has done more in line with the conditions. Deconstruction birth of new
ideas, so that gradually the human mind will be more advanced. 57
Lacan tried to combine Linguistics (Saussure), Anthropology (Levi-
Straus) and symbolic logic (Pierce), which is a major contribution to the
humanities Arkoun used for its study.
51
The brilliant, Arkoun claimed himself as a historian,
thinker and not as a historian-thinking. Historians of thought
served only to explore the origins and development of
thought (pure historian), while historian-thinker is intended
as a historian that after obtaining objective data, it can also
process data by using philosophical analysis. In other words,
a historian-thinker not only tells about the history of thought
merely passively, but also actively be recalled in history.58
B. Mohammed Arkoun’s Semiotic
In Indonesia, Arkoun thinking began to be known somewhat
later. Which was first introduced in this country is Mohammad
Nasir Tamara. In 1987 he raised Arkoun's opus as a theme of
discussion at the Foundation for Empathy and later in an article in
the magazine Ulumul Qur‟ān (1989). Arkoun himself had visited
Indonesia on the occasion of a seminar on "Contemporary
Expressions of Islam in Building" (Yogyakarta, October 1990),
"International Conference on Cultural Tourism" (Yogyakarta,
November 1992), and in the framework of the Aga Khan award for
Architecture (Yogyakarta and Solo, November 1995).59
In the discourse of contemporary Islamic thought, the study
"Islamic Thought" Mohammed Arkoun model has a very different
58
Haji Johan H. Meuleman, Nalar Islami dan Nalar Modern … Op
Cit P: 94 59
Johan Hendrik Meuleman, “pengantar”, pengantar dalam Mohamed
Arkoun Nalar Islami dan Nalar Modern…Op Cit., P. vii
52
complexion to the study of Islamic thought patterns that had been
known. Study of Islamic thoughts Arkoun not only very different
from the pattern model of Orientalist study of Islamic thought but
also different study models of Hasan Hanafi thought that the
weight of the study of philosophy is very thick, also different from
the Islamic thought of Seyyed Hossein Nasr model, the weight of
thought and philosophy of Sufism is very striking, and even more
so not as a model Islamic thoughts Isma'il R. al-Faruqi and Seyyed
Muhammad Naquib al-Attas, the nuances of thought Islamization
of science is very subtle.60
However, Arkoun can be placed together with Edward Said,
Fatima Mernissi and Hassan Hanafi who sees the results and
reading the text as a political act. Or even be judged as Nasr
Hamid Abu Zayd who put the text of the Qur‟ān as a result of
sociocultural and submit readings of the Qur‟ān with a review of
historical science of semiotics.
According observation which certainly needs to be tested
further by the research community religious thought of Islam,
Mohammed Arkoun-style thinking in some respects-quite close to
Fazlur Rahman's thinking, especially in the groove thinking very
"critical" to the Islamic intellectual heritage of classical-scholastic
era, century the middle. Only, if Fazlur Rahman, after expressly
criticized the era of the Moslem understanding of the Hadith, then
60
Amin Abdullah, Arkoun dan Kritik Nalar Islam, in Johan Hendrik
Meuleman , Tradisi, Kemodernan dan Metamodernisme. Memperbincangkan
pemikiran Mohammed Arkoun. (Yogyakarta: LKIS, 1996). P. 1
53
immediately arrange systematics in a more comprehensive
understanding of the Qur‟ān in his Major Themes of the Qur‟ān,
then Arkoun more touching "building" of thought Islam as a
whole, whether that involves thinking kalam, Sufism, Islamic law,
the moral, as well as commentary. It should be noted here is, that
Arkoun have not done as done by Fazlur Rahman when he wrote
Major Themes of the Qur’ān, which is a description of the
diversity of Islam is quite a comprehensive, both in terms of both
theoretical and historical terms. Within the limits specified in the
study of Islamic thought in general, Fazlur Rahman, Islam in his
book, in fact has also taken steps similar to steps taken Arkoun.
The opus and research results Rahman guide to the conclusion
need be promoted systematic reconstruction of Islamic thought,
especially in matters relating to the field of theology, philosophy
and social sciences. Nevertheless, so far it has not been so firmly
and Rahman said in outlining the methodology and scientific tools
needed to achieve these goals systematic reconstruction, even if
occasionally he also doubts must be faced with the choice to
choose the model of Islamic thought that smelled "normative" or
nuanced "historical -empirical ". The void in the field of
methodology that should be used here, which will be filled by
Arkoun.
In his conception of "Islamology Applied", Arkoun
consciously advocated the use of various methodologies and
findings of the social sciences have emerged since the 19th century,
54
even more so in the 20th century, to understand, observe, and
analyze the construction of knowledge and thinking Religious
Islam is more fundamental. With little exaggeration, be said here
that the Islamic thoughts Arkoun can be categorized in the region
flow methodology "historicism" which is a form of analysis of the
structural construction of "scientific" religion-to not mention only
Islam-which is very aware of the possibility of involvement and
struggle humanitarian intervention is "a socio-historical" in
developing the format of a systematic building of religious
scholarship. Just as an illustration of comparison, it grooves and
blade style analysis methodology Arkoun model like this that
really wants to be avoided by Sayyed Hussein Nasr. It can thus be
understood, because the heavier Nasr Islamic thoughts
emphasizing aspects Transcendentalisms or what is more popular
now called Perenialism.
If at the end, Nasr Islamic line of thought more focused
critique of modernity and cultural reality still more western
culture, it is thought Arkoun more focused analysis on the need for
Moslems to take stock, to the intent and purpose of good-design
"epistemology" historicity of Islamic scholarship and Islamic
diversity. There is a fundamental question that wish expressed by
Arkoun: Why Qur‟ān is not the discourse of systematic building of
knowledge of Islam that has been reduced and firmly entrenched in
jurisprudence, theology / kalam, tafsir and so on-which was
originally a historical, open, spiritual, historical and spiritual
historical, tolerant supple, flexible, later changed to be closed,
55
intolerant, rigid, radical and show the face of a spiritual rather than
religious ideology? Arkoun at least have the impression that Islam
is so diverse, having reduced and compared on aspects of
jurisprudence (fikih) (what kind of Mażhāb?), Kalām, (the flow of
what?), Sufism, (Order what?) And so on, not to mention if it
should be coupled with intervention "interests" of certain political
acts protect, defend, and favors certain Islamic schools of thought
and ignore the other Icelandic stream, has unwittingly become
closed, intolerant, rigid, radical and often times even more
ideological. If the impression and Arkoun hypothesis is true, then
the causes of the change process that must be unpacked
(deconstructed) and should be explored more serious through and
in accordance with the rules of social science. The Opuses Arkoun
apparently centered on the search for answers to these concerns.
Deconstruction or demolition is not merely for the purpose of
demolition for its own sake, but rather to restore the authentic
Qur‟ānic discourse-whole-comprehensive as in the past.
From the above description it can be concluded that the
reality of Islam that the Moslem community experienced today has
been dominated by Islamic reasoning that has a character
logocentris. There are several characteristics that indicate the
presence of that fact. First, the reasoning of Islam ruled by reason
dogmatic and strongly associated with the eternal truth (God)
which is of course more esthetics etic than scientific. Second,
reasoning that served to recognize the return of truth (the function
56
of brain) has become narrower and dwell only on the territory of
his birthplace, for example, the field of metaphysics, theology,
morals and law. Third, the reasoning only depends on the general
formulations and using the analogy method, the implications and
the opposition. Fourth, the empirical data used in a simple and
continue to be associated with transcendental truth, and is intended
as a tool of legitimacy for the interpretation as well as being a tool
apology. Fifth, Islamic thought tends to shut down and not see the
aspects of historical, social, cultural and ethnic, so it tends to serve
as the only discourse that must be followed uniformly and taqlid.
Sixth, Islamic thought more concerned with a discourse that was
born in the language of the limited space, according to the rules of
language and tend to repeat something old. In addition, the inner
discourse that transcends the boundaries logosentris, in the sense
of spiritual wealth, tends to be ignored.61
From this in such conditions, Arkoun tries to cast his
thoughts patterned epistemological critique, and impose some duty
to Moslem intellectuals (including him). First, make a historical
clarification of historical Moslems and re-read the Qur‟ān correctly
and new. Second, reconstruct the entire system of syariah as
semiology‟s system to make relevant discourse of the Qur‟ān with
human history, as well as the ideal social order. Third, eliminating
the traditional dichotomy (between faith and reason, revelation and
history, spirit and matter, orthodoxy and heterodoxy, and so on) to
61
Suadi Putro, Mohammed Arkoun, Tentang Islam dan Modernitas,
cet. I (Jakarta: Paramadina, 1998), P. 38.
57
align theory and practice. Fourth, championing free thinking
atmosphere in the search for the truth so that no ideas are confined
in the new closure or in taqlīd.62
Understanding and meaning in the conception of
epistemological criticism feels more swooping Arkoun and
stinging, because the epistemological criticism was aimed at
building "scientific" religious sciences as a whole. Structures and
building science religion (Islam) sees as a product regular history
of religious thought which, in fact, only applies to certain pieces of
time and space. Although the values and teachings of Islam are
often cited as the transcendental-universal nature, (shālih li kulli
zamān wa makān), but if these values are practiced in public
certain life, which is actually trapped by the socio, political and
certain economic, then the value is no longer transcendental-
universal in the sense of the truth. Whether or not a color "Local"
also shape it.
Others as Immanuel Kant, he suggests the direction of
building scholarly criticism his epistemology humans in general,
which in man actually wanted to clarify the location of
"rationalism" (concepts that form a priori) and where lies the realm
of "empiricism" (the concepts formulated a posteriori) in human
experience, and also the region where interdependence
(dependence) between them, it may be said, that his criticism is
only limited to the study epistemology area or less pure and are not
62
Ibid. P. 15.
58
directly touch the area or buildings of religious thought. So the
criticism, however sharp, less gain followers echo in the various
religious communities.
To distinguish shades criticism of epistemology study from
the others epistemology – which often epistemology study is more
limited conception of the origin of the plains or the source of
knowledge in conceptual-philosophical-, Arkoun declared himself
as a "historian" before legitimately be called as a "philosopher63
",
although between them, can not be separated from each other.
Arkoun calls himself a "historian" because of his critical-
epistemology study aimed at building Islamic thought that has
historical, entrenched in many cultures and absorbed in the Islamic
literature that exists. According to Arkoun, Islamic thoughts
developed and compiled by a certain generation are circled by a
certain historical challenges. Product idea generation "previous",
then simply inherited by the next generation without any further
question, how exactly the "historical situation" that will determine
a systematic pattern of Islamic scholarship at the time. As a result,
almost all the Islamic thoughts regardless of any consideration of
63
This expression, a way Arkoun to explain that the discourse of
philosophy, in fact, is not limited to the speculative-metaphysical, that
regardless of the historical study. Contemporary Western Fallsafah had moved
toward the discourse of "empirical" by utilizing a variety of input from the
findings of the social sciences. Paul Ricoeur, including scientists, who had
been named by Arkoun as a model. Implicitly Arkoun want to say that Islamic
philosophy still remains on the discourse as they are at birth, which is
metaphysical, rationalistic, and intektualistis.
59
the socio-historical circled it when "science" was compiled, and, in
turn, considered Islamic thought was so raw, so the next generation
inherit and continue to live alone, without questioning its relevance
to challenges of a new era of history and the problems surrounding
the generation that came later. Assumptions and habits such
standardized very large influence on Islamic literature that
emerged in recent days. Fazlur Rahman characterize the literature
that came later as a "commentary" (Sharh) or "commentary on
commentary" (hasyiyah) because of the lack of courageous writers
who came later to do a critique of the last writer and then devised a
new systematic, more able to reflect excitement and challenges of
the times that have been far different. Thus the mental attitude will
in turn produce the kind of literature which merely repeat, without
any creativity and innovation, and embedded with strong
"presumption" that the Islamic religious sciences, both in the
kalām, fiqh, Islamic, Sufism, philosophy, interpretation and
tradition is such a book, so it does not need to be updated both in
terms of content, methodology and analysis.64
Mohammed Arkoun has a "project of reasonable criticism of
Islam" in which modern historical methods occupy central roles.
The project was contained in his most fundamental, Pour
Islamique de la raison, (Towards a Critique of Islamic Reason).
This book, which initially will be translated into Arabic under the
title “naqdu al-‘aqli al-Islāmiy”,later translated under the title
64
Amin Abdullah, Op Cit., P. 8
60
“tārikhiyyatu al-Fikri al-Arābiy al-Islāmī” (historicity Arab
Islamic Thought). According Luthfi Assyaukany, that opus can
represent a whole Arkoun thinking, although he still has many
other opuses.65
The method adopted by Arkoun is the method of historicism.
Historicism serves as a method of reconstruction of meaning by
way of elimination relevance between texts with context. Through
the method of historicism, this manifests in the form of “criticism
of reason un-Islamic”, the classic texts deconstructed into the
reconstruction (context). When this method is applied to religious
texts, what thing that hunted by Arkoun is new meanings
potentially residing in these texts.66
Lutfi Asysaukanie categories Arkoun into the classifies of
typology contemporary Arab thinkers who "reformist-
deconstructive". Discourses of this typology still believe in the
tradition so far adapted to the demands of modernity. Arkoun, for
example, distinguishes two traditions: 1) Tradition with a big T,
which means the tradition of transcendental, eternal and
unchanging; 2) tradition with a small t is a product of history and
human culture, whether that is the legacy falls down and results of
the interpretation of divine revelation through the sacred texts67
.
For Arkoun, only the latter tradition that can be tested through
65
Luthfi Assyaukany,”Islam dalam Konteks Pemikiran Pasca-
Moderne: Pendekatan Menuju Kritik Akal Islam”, dalam jurnal Ulumul
Qur’an, nomor 1, vol. V 1994, P. 25. 66
Ibid 67
Ibid
61
criticism, and so he ignored the tradition of the first. Later, as will
be discussed, the distinction Arkoun of this tradition, also seen in
the building methodology his “how to read the Qur‟ān”.
From historical criticism, Arkoun also found that the pile of
literary exegesis of the Qur‟ān is like sediment geological layers of
the earth. In this context, radically Arkoun considers the history of
interpretation as the history of using the Qur‟ān as a pretext:
If we see the treasures of all sorts of interpretation with his
madzhab, we will know that indeed the Qur’ān is "a tool"
just to build the other texts that can meet the needs and
tastes of a certain period after the descent of the Qur’ān
itself. The whole interpretation exists by itself and for itself.
He is an intellectual and cultural products are more tied to
the cultural context which undergird it, the social
environment or theology that became "umbrella" her rather
than to the context of the Qur’ān itself.68
According to him, the pattern of a continuous relationship
between the first text and the theological and ideological
exploitation are so diverse that made against him by various
cultural backgrounds and different social, creating a second text
has its own history. Interpretation of history is a history of repeated
statements that, in more or less excited, about the nature of truth,
eternity and perfection of the treatise received and delivered the
68
Mohammed Arkoun, “Metode Kritik Akal Islam”, dalam Jurnal
Ulumul Qur’an, nomor 6 vol. V 1994 P. 158-159
62
Prophet Muhammad. That way, more interpretation is "apology
defensive" rather than finding a way of understanding. In fact, says
Arkoun, the Qur‟ān does not require an apology in order to
demonstrate the wealth contained therein.69
Therefore, various
interpretations of literature, on the one hand, it helps to take us to
understand the Qur‟ān; but, on the other hand, sometimes even
obstruct our view of the Qur‟ān. Because of historical
interpretation which famous, perhaps, regard the Qur‟ān Arkoun
now more likely to cause stagnation rather than enlightenment and
progress:
Happens now, Kalam Allah opposed and thwarted by the
practice of our society today; respected, but in fact hindered
by the Moslems, and reduced by the knowledge of
Orientalists scientific become mere cultural events.70
In the above context, it should be immediately noted that the
deemed irrelevant or stop it is not the Qur‟ān, but the thought
which is used by theologians and jurists in the interpretation of the
Qur‟ān:
I'm not saying that the Qur‟ān is irrelevant. I did not say so.
Please be careful. What I'm saying is that thought which is used by
theologians and fuqoha to interpret the Qur‟ān is irrelevant.
69
St. Sunardi, Membaca Qur’an bersama Mohammed Arkoun, dalam
Johan Hendrik Meuleman, Tradisi, Kemodernan dan Metamodernisme:
Memperbincangkan Pemikiran Mohammed Arkoun, (Yogyakarta: LKIS,
1996), P. 60. 70
Mohammed Arkoun, Berbagai Pembacaan Qur’an, (Jakarta: INIS,
1997), P. 48.
63
Because, now we are the new sciences such as anthropology,
which are not under their control. We also have a new linguistic,
historical method, biology, and everything is not under their
control.71
So complex and the complexity of historical interpretations,
so that the restructuring efforts (I'adat tarkib) by way of writing
history clearly and critically is very urgent. Departing from this
issue, Arkoun formulate the problem:
How can we clarify (al-idhahah at-tarikhiyyah) as shown
above? How can we read the Qur‟ān as new? How can we rethink
the historical experience of Islam throughout the fourteen
centuries?
To trace the flow of thoughts Arkoun methodology in
understanding the Qur‟ān (how), it must first be filed here two
questions: (1) what is the text of the Qur‟ān, and (2) what the
purpose of reading the Qur‟ān. Therefore, methodologically, how
to read the Qur‟ān to some extent determined by, among others,
views on the Qur‟ān itself (ontological postulates) and the purpose
of reading (axiological postulate).72
71
Mohammed Arkoun, ”Menuju Pendekatan baru Islam”, dalam
jurnal Ulumul Qur’an, nomor 7 vol II 1990, P. 85 72
About the frame of mind so for example, see St. Sunardi Op. Cit., P.
57- 96.
64
1. Qur’ān as open corpus
Among the religious texts, scriptures certainly the
most central position because it contains a divine revelation
to man. Anyway, this revelation has the character unique
process, in the sense of once and for all and irreplaceable.
Other names of the Qur‟ān itself as al-Furqan, (alFurqon: 1),
al-Book (al-Dukhon: 1-2), Kalam (al-Tawbah: 6), Nur (al-
Nisa: 174), Mau'idzah (Yunus: 57), al-Shirat al-Mustaqim
(al-An `am: 153)73
and others, reflect the views of the
Moslem holy book on the status of a very exalted and
sanctified.
Following the semiotic analysis, Arkoun stressed that
the text that exist between us is the result of action statement
(enunciation). In other words, this text comes from the
spoken language which is then transcribed into text form. No
exception to the texts of scripture, including the Qur‟ān. The
Qur‟ān is the word of God is received and delivered the
prophet Muhammad to mankind for not less than twenty
centuries. Against this belief, in many occasions Arkoun
always confirmed it: whether it is spontaneous from his faith
as a Moslem and his statements of wanting to "prove" the
necessity of the last marker (signify dernier).
However, the revelation in the form of spoken
language is then recorded after entering the period of
73
Mohammed Arkoun, ”Menuju Pendekatan…, Op Cit., P. 85
65
Ustman, about one-half the period after the prophet
Muhammad. died. Long before Arkoun, manuals (textbooks)
actually have a lot of information about writing and
standardization of revelation into this Ottoman Manuscripts.
Only, Arkoun see that this information has not been
considered seriously for the search for meaning of the
Qur‟ān.
Thus, it can be seen in striking that Arkoun tie (draw a
positive correlation) freezing process interpretation of the
Qur‟ān is reflected from the various stacks of literature, with
the determination of the Qur‟ān in writing and with the
change of prophetic discourse into the discourse of teaching,
as alluded to above. The establishment of this Arkoun
instead of strolling without criticism. Van Koningsveld, in
his criticism of Arkoun, said that Arkoun is overreacting
about importance of recording in writing the Qur‟ān text as
standardization factor interpretation.74
Referring to the Hjemselv, that the semiotic approach
which sees the text as a whole and as any system of internal
relations, and approaches a certain interpretation of the text
without prior or other prejudice, it seems Arkoun see the
Qur‟ān as a whole associated text is coherent and complete
74
Johan Hendrik Meuleman, “Riwayat Hidup dan Latar Belakang
Mohammed Arkoun”, dalam Mohammed Arkoun, Nalar Islami dan Nalar
Modern: Berbagai Tantangan dan Jalan Baru, (Jakarta: Inis, 1995), P 26
66
one another. Since then, Arkoun want to look at the Qur‟ān
as the Qur‟ān itself speaks and sees himself.75
From all of the historical process of the above, Arkoun
seems to want to affirm that there has been the
impoverishment is likely to understand the revelation from
all of dimensions. Word of prophecy (prophetique) in the
reduction to the word-oriented teaching (professorial),
which is oriented towards abstraction without the need to
take seriously those who originally intended by the word. In
the words of the language of semiotics, the text of the
Qur‟ān as demanded by the text of parole in the langue.76
Regarding Arabic langue as the locus of this decline in the
Qur‟ān, Arkoun said:
In fact, the discourse of the Qur‟ān is an orchestration
of the musical as well semantic from anggitan key that
drawn from the vocabulary of ordinary Arabs who have
undergone radical transformation over the centuries.
From the above discussion, Arkoun argues that
although the Qur‟ān is now more serves as a written text, the
Qur‟ān has remained a parole for a Moslem.
75
Ibid 76
The difference between parole and langue according to Ferdinand
de Saussure is as follows: "[...] The Parole is the use of language individually.
Speakers as if choosing certain elements of the 'dictionary' that general
[langue]. Can be captured implicitly that langue and parole position, but at the
same time interdependent. That means that nothing is more mainstream. On the
one party system prevailing in the langue is the result of the production
activities of parole, and on the other hand, the disclosure of parole and his
understanding is only possible based on the search langue as a system."
67
2. The purpose of reading
The purpose of reading the Qur‟ān (qirā'at) for
Arkoun is to understand (comprendre),77
prophetic
communication conveyed through the written text. In other
words, qirā’at intended to do some sort of "flashback"
process pronouncement (enunciation) Al-Qur‟ān from
various facets and dimensions, as when I first disclosed in
atmosphere semiology are still rich and fresh. That is, the
purpose qirā’at not merely to understand the text, but to get
the text. Methodologically, "trail" is actually not possible
because the process pronouncement happened only once,
unique, and therefore will never happen again. The most
likely do is reach out to asymptotically78
to an approach that
more and more familiar with the discourse, by way of return
(with all its limitations) text of the Qur‟ān as a langue into
parole for people who live in this day and age.79
77
The urge to this understand should be linked with some of postulas
about man as described by Arkoun: (1) humans are concrete issues for him, (2)
adequate knowledge of real things (the world, life, meaning, etc.) Is the
responsibility we humans, (3) this knowledge should be viewed as an attempt
to escape from the constraints, (4) knowledge is a way out which is repeated
continuously, and thus a risk of permanent closure of the likely out for the
entire cultural tradition after an in-depth elaboration phase, (5) a way out can
be equated with the stages in the spiritual journey in a mystical experience. 78
Asimptotis (asymtotique) is getting closer, but never reach entirely.
The term in the capture of mathematical vocabulary. Muhammad Arkoun,
berbagai pembacaan Qur’an, Op Cit., P. 244 79
St. Sunardi, Op Cit., P. 66
68
Realizing that we are looking for meaning, we are
actually facing something "more" than just text. We're
dealing with something that was said passing text. By using
linguistic categories, we are actually dealing with a
discourse. This category also the Arkoun used in his
analysis. Arkoun give the definition of discourse as "what
we said when talking tips" or "when we talk, we express a
meaning (sense) and, after that, forming a linguistic format
on the basis of these meanings"80
For Arkoun, qirā’at also intended to produce the
meanings behind the text literally, by way of uncovering the
structure of mythical language of the Qur‟ān and the
releasing of the trap from logosentris and logical language.
3. Mohammed Arkoun’s Semiotic
These rules are about to Arkoun method applied to
read Al-Qur‟ān (including other holy book) consists of two
giant skeletons:
a. Lifting the meaning from what can be called sacra
Doctrina in Islam by subjecting the text of the
Qur‟ān and all text throughout the history of
Islamic thought have attempted to explain it (and
all literature interpretation in connection with the
Qur‟ān either directly or indirectly), to a critical
80
Ibid P. 67
69
test of the right to eliminate the confusions, to
show clearly the errors, irregularities and
insufficiency, and to lead to the lessons that
always applies;
b. Establish a kriteriologi81
within which to analyze
the motives which can be expressed by the
intelligence of the present, either to reject or to
retain the concepts learned.
Arkoun saw, there are at least three different ways
Qur‟ān readings. First, liturgical, the text treats the ritual
performed at times of prayer and certain prayers. Liturgical
readings aims to "repeating the beginning when the Prophet
says for the first time" in order to get back to the state speech
(Discourse de situation) of "speech 1". In this way, human
beings do spiritual communication, either horizontally or
vertically, and simultaneously perform full comprehension
content of revelation. Second, the reading of the exegesis
which focuses primarily on "speech 2", the speech contained
in the Manuscripts, as is done by Fakhr al-Dīn al-Rāzi (d.
606 H/1209 M). And third, how to read who want to be
introduced by Arkoun, namely by way of utilizing
methodological findings contributed by the human sciences
81
Kriteriologi (kriteriologi) is sets from various criteria or size
(critere); Arkoun say for example, all of medieval Arabic texts adhere to a
strict kriteriologi, ie the set of beliefs that form the various praanggapandari
every act of understanding in that period. Mohammed Arkoun, Berbagai
Pembacaan Qur’an, Op Cit, P. 248
70
and linguistics. According Arkoun, three ways are not
mutually read each other aside, and even contribute to
mutual understanding of divine texts that will never
completely peeled by humans.82
For such readings, Arkoun filed Qur‟ān reading stage
into two critical stages, ie stage of linguistics critique and
stage of the relation critique. In the first phase, the reading is
done by using linguistic element (determinant (ism
ma'rifah), pronouns (pronouns, ḍamīr), verb (fi‟il), the
system noun (ism and musammā), syntactic structure and
prosody) to know the intent of speaker (locateurs). And in
the second stage, the reading is done by taking two steps,
step one historical exploration (studied classical repertoire
interpretation and seeks to find the last marker in it with
codes linguistic, religious, cultural, symbolic, anagogical,
and so on) and the second step of anthropological
exploration (performed by analysis of mythic/ symbolic,
with check marks, symbols and myths that accompany a
qirā'ah).83
The first thing most Arkoun in elevating the meaning
of the Qur‟ān, is shunned by pretensions to establish "the
true meaning of the Qur‟ān”. Because, Arkoun do not want
to standardize the meaning of the Qur‟ān in a certain way,
82
St. Sunardi, Op Cit., P. 68. 83
More information sees Ibid. P. 69-88.
71
but bring-wherever possible-meaning variety. To that end,
the reading includes three moments (moment):
a. Linguistic moment, which allows us to discover
the basic regularities in the order seen.
b. One time anthropology, recognizing in the Qur‟ān
that it language arranged by mythic.
c. A historical moment which in that moment will to
set the scope and boundaries logic-lexicographical
interpretation and imaginative interpretations that
to this day is tried by the Moslems.84
a. Linguistic Critics
Linguistic readings begin with gathering linguistic
data from the Qur‟ān as written. In this stage, for example,
Arkoun examine the signs of language (modalisator du
discourse). Because the "official canon closed" written in
Arabic, the language signs to watch out for are the signs
(language) languages of Arabic. According to Arkoun, the
more we affirm modalisator du Discourse, we increasingly
understand the purpose (intention) of locuteur (qo'il or
speakers).85
84
Ibid P. 51 85
It must be admitted that among commentators traditionally
linguistic elements have been considered so important to interpret the Koran.
Manna 'Khalil al-Qattin appoint fifteen linguistic elements (and functions) that
must be considered in the interpretation of the Qur'an, and the first three
elements referred to is permissible, ta'rif / tankir (ma'rifah / nakirah), and
72
To enter the process of speech, between linguistic
elements that must be examined are determinants (ism
ma'rifah), pronouns (pronomina, ḍamīr), verb (fi’il), the
system noun (ism and musammā), the structure syntactic and
poetry.
Talk about ism ma’rifah, Arkoun examines nouns that
are ism ma'rifah (note that in Arabic ism ma'rifah has an
important role, both syntactic and semantic). In general it
can be said that the function of ism ma'rifah is to show that
the word in question ma'rūf (known, definite) or for ta'rīf.
Ta'rīf can be formed through the article al-or through iḍāfah
structure.86
After examining the noun, Arkoun switch in pronouns
(ḍamīr, pronominal), however, before starting the study,
Arkoun admitted:
"[The word pronoun] is also a category
determinant [or ism ma'rifah] which allows us
to trace the speaker intervention (intervention
du locuteur). To qirā'ah we are doing, the
analysis of the pronoun was a defining moment,
because it will inevitably take us into the
repetition of the noun (ism). (See Manna‟ Khalil al-Qattin, studi ilmu-ilmu
Qur‟an (Bogor: Litera Antar Nusa, 1992). P. 279-300. 86
In the Arabic language syntax, nouns can be divided into nakirah
(indefinite) and ma'rifah (definite), in other words the name itself is classified
ma'rifah (natural), pronouns (dlomir), pronouns instructions (ism al-isyaroh ),
conjunctions (ism al-maushul), and interjection (an-Nida').
73
sensitive issue of the manufacturer [auteur]
text.”
The purpose of ḍamīr analysis intended to identify
who was speaking in the text. In various texts, this problem
will often be solved, because a lot of speech that began with
words like "Qul (say) ..." or "Inna ... (later replaced by the
first singular pronoun). In connection with pronouns, the
first, Arkoun check is "the second person pronoun" (ḍamīr
mukhaṭṭab) and the second is the "first person" (ḍamīr
mutakallim).
The examination of these linguistic elements is
intended to analyze the actants (actants), i.e. actors who
perform actions that are in the text or narrative. By category
actants, speech (French enonce/ English utterance) is seen as
a relationship between various actants that shape it. Or, in
the eyes of linguistics, speech would not want to be seen
from the category of relations between the actants. Viewed
from this category, there are three inter-actants shaft. Axis
First and foremost is the subject-object axis where people
can check out the "who" do "anything". The second shaft is
the axis of the sender-receiver that answers the question of
who does and for whom performed. And third shaft is
intended to look for that support and oppose actant subject,
which is in the axis "support-receiver". All three pair‟s
actants can help readers to identify actants and position.
74
Actants do not always have to be a person or individual, but
also can be a value.87
With the category axis actants sender-receiver, for
example, Arkoun said that God is the sender-receiver
actants; man as speaker is actant-sender receiver. In most
Surah of Al-Qur‟ān, God is sending actants (destinateur)
messages, while the man is the recipient of actants
(destinaire) message. However, the opposite is also true: a
man is also a "sender" and God becomes "receiver".
Analysis of actantial is not only applied to the syntactic
level, but also to the entire text as a whole or the whole
narrative.
The result of the above linguistic criticism is already a
lot of thought by classical exegetes. They are selfish and are
familiar with the syntactic analysis. But for Arkoun more
than that: the importance of this critical linguistic analysis
lies in the possibility of "revealing the deep structure" which
is behind the appearance of text that seems irregular.
b. Relation Critics
On the linguistic criticism, the focus of analysis
Arkoun directed at "sign of language" and sentences. Or it
can also be said, his analysis is more focused on the
direction and syntactic and semantic. To analyze a text, let
87
St. Sunardi, Op Cit., P. 72-73
75
alone the sacred text of the Qur‟ān, the approach in over
inadequate. in the above approach, people do not take into
account the relationship between the reader and what is
being read. The position was marginalized by the interests of
readers linguistics analysis as objective as possible. it is not
surprising that the text becomes dry, cool. Therefore, the
next step Arkoun trying escape from the limitations of the
methodology.
Professor of Linguistics of Switzerland, J. Starobinski,
defines the critical relationship as "a transcoding, a free
transcription of various data presented in the 'interior' of the
‘text' ". The success of a textual criticism does not lie in its
ability to peel. Its success should be directed to the
relationships that exist in no other text that is "the driving
force behind the text"88
Starobinski assumption is especially true for the
interpretation of religious texts. Because the linguistic
analysis gives the impression that deterministic and not have
special tools for religious texts. Arkoun have attempted
beyond the linguistic limitations. In this case, Starobinski
has contributed greatly in the effort to provide accountability
methodological Arkoun. Arkoun leave critical and analytical
level to the relational level. At this level, qirā’at gone out to
signifie dernier (last marker). To find the last marker,
88
St. Sunardi, Op Cit., P. 76
76
Arkoun take two steps: namely, the exploration of historical
and anthropological exploration.
1) Historical exploration.
For historical exploration, Arkoun choose
one work of renowned exegete, ie Fakhr ad-Dīn
ar-Rāzi (d. 606/1209). Historical exploration aims
to re-read one of the treasures of classical
commentators and find the last marker in it. And
on this occasion, the author wanted to combine the
Fakhr ad-Dīn ar-Rāzi with others interpreter to
enrich the meaning that would be obtained.
Arkoun choose Fakhr ad-Dīn ar-Rāzi because
he offered strategic advantages are obvious.
Thinker who was awarded an amazing ability to
make a synthesis of thought and sharpness of this
rare,89
in fact, collects points in his commentary
89
[1] linguistic issues: regarding the linguistic Arabic, al-Rāzi mainly
talk about grammar and syntax, for example about: al-iḍāfah, ad-ḍāmir, al-
istifhām, al-istisnā ', al-badal, at-tażkir wa ta'nis, at-tankīr wa ta'rīf, wa at-
taydīd takhfīf, at-tasqil takhfif wa al-ways, al-Masdar, etc. [2] semantic issue:
the issue of semantics, al-Rāzi show its sincerity to weigh the meaning (ma'na)
every word, every word and every period of Qur'anic front, he also incessantly
assess or provide qualifications of mufasir earlier and his contemporaries and
their opinions. How to quantify and qualify the meaning of which do include
issues of ar-Rāzi: al-ihtimal, al-ijma', al-imkan fi l-murād, tahqiq al-qaul,
subut al-Murād, al-jawāz wa al-qat', isti'arah, at-tasybīh, etc. [3] Ijaz issue: the
question concerning the uniqueness problem of the Qur'an that can not be
duplicated, can not be changed, can not be translated without reducing
abortion, etc. talking about Ijaz means, according to Rāzi, must speak of an-
nazm tartib al-kitāb, at-taqdīm wa ta'khīr, ibtidā'al-kalām wa Tamām al-
kalām, siyaq al-kalām, tarkib al-ayah, etc. [4] exegetical issue: This issue is a
77
work that has been implemented for six centuries.
For an al-Fātihah verse alone, he has compiled 37
pages are included in the first edition of Cairo
which consists of four volumes; overall
interpretation of al-Fātihah require all 99 pages.
To read and assess the Tafsīr of al-Kabīr, Arkoun
provide five lines of code which include linguistic
codes, religious codes, symbolic codes, cultural
codes, and code anagoges. In the semiotics, the
sign code is a system that produces a text. The
code is a kind of "filters" that determine the
selection of meaning by the speaker. From the five
that codes, code anagogical is the most
important.90
central issue in the Tafsīr al-Kabīr. There can be traced to the principles of
interpretation which existed until the 7th century. Interpretation of this
principle include: principles of logical and exegetical principles. Objeck ar-
Rāzi discussed includes the following: asbab an-nuzul, an-naskh, (an-Nasikh
wal-mansūkh), az-ẓahir wa-ta'wil, al-khitab, al- muhkām wal-mutasyabih, al-
isykal, al-'amm wal-khass, etc. [5] the theological and philosophical issues:
Rāzi also shows the problems of theological and philosophical seen in the
Qur'an. As a supporter of the schools of ash-ariyyah, looks how ar-Rāzi
understands trying to maintain it. Topic-theological and philosophical topics,
among others, regarding the issue of al-wujub 'ala Allah / tafaḍḍalul min Allah,
khalq af'āl al-ibād, , al-iman wal-kufr, al-malā’ikah, ad-dalalah ‘ala wujud as-
sani, al-qur’ān, etc. [6] juridical matters and ritual: almost in all interpretations
of this book is one of the issues that occupied the place of the juridical and
ritual central. Ar-Rāzi discussed include: an-niyah, al-mosque, ad-two ', al-
Jihād, al-infaq, al-Hajj, etc. St. Sunardi, Op Cit., P. 78. 90
Arkoun has written: "[code anagogical] code is important, because
from the point of view commentator, this code is a code that unites the whole
78
2) Anthropological exploration: Analysis of the
mythic
In order to find this last marker Arkoun went
on stage (moment) the second, which is where he
uses anthropological analysis of the mythic.
Looking for last marker with theories of the myth,
showing how language is used in various types of
symbols. If at this stage of linguistic linguistic-
critical data first of all regarded as "the word as a
sign" (mot-Signe), then at the stage of linguistic
and anthropological data are considered as "word
as a symbol" (mot-symbole).91
(the fifth) the code above to understand the last marker of the Qur'anic text.
These codes have significance to show that for ar-Rāzi and the whole classical
exegete, in the Qur'ān there must be a marker of late, there is the conscience of
the Moslems. 91
To avoid confusion and ambiguity regarding the line of thought
Arkoun, here needs to be described in brief understanding of the sign (sign),
symbol (symbol) and myth (myth). The sign is anything that points beyond
itself. Five letters h, o, u, s, and e is the sign that leads to (designare)
something outside itself, namely the house in reality. The symbol is also a kind
of sign. Each symbol is a sign, but not any sign of the symbol. Therefore, the
symbols have the characteristics: a double reference. Red for instance, does not
just mean red for blood, but also for the symbol of courage. So, Red became a
symbol because it has a double reference. Myth is a similar symbol. Myth is a
kind of symbol that is expressed in the story or stories that occur in time and
place. Myth is a vehicle for people to be a story about the life of the existential
self, society, nature is deep and complex. Therefore, mythic story structure is
very strong and sublime.St. Sunardi, Membaca Qur’an bersama…, Op Cit., P
81-82.
79
According Arkoun, all traits that have been
known as a style of mythic language in the Bible
and New Testament are also in the Qur‟ān.
Language style of the Qur‟ān it is:
a) Right, because the style was effective on
human consciousness that has not been
encouraged by the style of another mythic
language that opens the various perspectives
that are comparable;
b) Effectively92
, because the style of language
that connects with the ancient time of
creation and because of the style itself
initiate a special time: the time of revelation,
prophet hood of Muhammad and his
companions who solih (as-salaf as-solih);
c) Spontaneous, because the style of language
that is emitted continuously from the
certainties that do not rest upon evidence,
92
That does not mean that all identic. In contrast, our method allows
avoiding comparisons empty text and history that concluded that the Qur'an is
not faithful to the old covenant that was a change, simplification and so on.
Implementation date of this text-critical method in Speyer, H., Die biblishen
Erzahlungen im Quran (bible stories in the Quran), Hildesheim, 1961. Even
more important is to show how to use the Qur'an, in its own way, the
characters, stories and symbols that have been used to build its own mythology.
There are similarities in the procedures of formation and purpose of myths, in
addition to differences in the facts is taken.
80
but on a suitable fundamental with
permanent passions in human sensibility;
d) Symbolically, it can be seen from the symbol
of heaven as "the god of heaven filled with
angels who stimulate desire and there the
river flows the river of wine and honey.
With a broad symbolic building above, the
Qur‟ān overwhelm the human conscience. To this
day the vast symbolic building unceasingly
provides inspiration to people of faith to think and
act. In the Qur‟ān symbolic elements of the
building are:
a) "Symbolism awareness of errors" that by
theological reflection, juridical and moral
rules will be simplified in formal and rigid
and oppressive;
b) "The symbolism of eschatological horizon"
a commissioned history with one meaning,
namely the direction and meaning. The
people converted to Islam, thus, get himself
included in the sacred history of God's
people; as agents of the last expression of
the Will of Sacred Muhammad has closed
for certain series of the Apostles, they
became the chosen people who must show
the horizon of salvation to others;
81
c) "The symbolism of the people" that
translates what is past and accept the
concrete historical projections in Medina in
1H/622 M.;
d) "The symbolism of life and death" in this
symbolic rests on the painful antithesis
between the world's disdain and the
generation of return, acceptable between
worldly life as trial temporary and eternal
life is presented as a creation of the second
and decisive.
The Symbolism which different on these
complementary, reinforce each other to build a
vision of the world is right, namely a functional
vision are perfectly tailored to the search for our
salvation. To simply take an example, the
symbolisms related to awareness of the crime
appear for example in surah Al-Fatihah in the
expression iyyaka na'budu ..., sirat al Mustaqim,
magdlubi alaihim, dlaallin and others. Thus, in
Islam in particular, Trans historical imaginative
82
vision would defeat the rationalizing metaphysic
vision.93
This allows the analysis of symbolic religious
language can be a performativity language or
languages that have a creative force (force
effectuante). This performativity characteristic,
which indeed is the most striking feature in
religious language, also applies to the Qur‟ān.
Therefore, "discourse" performativity "is a" parole
who 'says' what I made and at the same time a
parole that make me perfect or complete my
actions ". Thus, performativity discourse is not
discourse about "action", but a discourse which is
spoken along with doing "action". Performativity
aspect of this is that the Qur‟ān allows a parole for
anyone who speaks it as he used to be a parole
prophet Muhammad. When we read "ar rahmān
ar Rahīm”, for example, we do not just say about
action, but also are creating the action, whether it
be hope (beg forgiveness from ar rahmān ar
rahīm), confession, submission, request to His and
so on.94
93
Mohammed Arkoun, Berbagai Pembacaan Qur’an, Op Cit., P. 57-
60. 94
St. Sunardi, Op Cit., P. 87-88
83
CHAPTER III
FITNAH IN THE QUR'ĀN
A. Fitnah in the sūrah al-Baqarah 191 and 217
1. Definition of fitnah
The word (فتىت) taken from the root word (فته) fa-ta-na
which was originally meant to burn gold to know its quality
levels. From this understanding, then developed so that in
generally that word is interpreted as to examine,95
whether it be
a pleasure as well as difficulty exam. This word is repeated in
the Qur’ān 81 verse contained in 34 sūrah.96
And none of
meaning as public opinion about the word fitnah that defined as
a false accusation to speak ill of another person without
justification, as it is written in the Kamus Besar Bahasa
Indonesia, fitnah means “perkataan yang dimaksudkan
menjelekkan orang (seperti menodai nama baik, merugikan
kehormatan orang lain)”.97
95
M. Quraish shihab, Fatwa-fatwa M. Quraish shihab seputar al-
Qur‟ān dann Hadits, (Bandung, Mizan, 1994) P. 129, also in Lisān al-Arāb Juz
7. P. 901 96
Muhammad Fuad Abdul Baqi, Al-Mu‟jam Al-Mufaris Lafaż Al-
Qur‟ān Karīm. (Beirut, Dār al-Fikr, 1981) P. 511-512 97
Tim Penyusun Pusat dan Pengembangan Bahasa, Kamus Besar
Bahasa Indonesia, (Jakarta: Balai Pustaka, 1994) P. 277.
84
Meanwhile, according to al-Munawwir, the word fitnah is
defined by انضالل that has mean as digression.98
If fitnah can be
ascribed to انضالل that it will arise the other opinion, that is the
word syirik as mentioned in the tafsīr at-Ṭabarī. The purpose of
the word انشرك and انضالل are turned away from the path of
Allah and consider as an ally of Allah, that’s all to test and trial
from God to his faith. What is with all of His tests and trials
will still hold fast to the Book of Allah (al-Qur’ān) or not.
From the elaboration above, we know that many mistakes
will happen if it interprets the word fitnah by spreading lie
story. Then the using of the word fitnah is appropriate for that
verse is a test or trial (according to tafsīr at-Ṭabarī and al-
Munawwir). The test and trial is a test of God from the infidel
against the Moslem at that time. They will always make a fitnah
against the Moslem until they can make that Moslem to be
apostates and consider as an ally of God.
However, it does not mean that the Qur’ān does not
mention the meaning of fitnah as said by the Kamus Besar
Bahasa Indonesia. In the Qur’ān there is one of verse that
explains it, that is in the QS. Al-Hujurat: verse 12:
98
Ahmad Munawwir, Kamus Al-Munawwir Arab Indonesia.
(Surabaya, Pustaka Progresif, 1997), P. 1033
85
O ye who believe! Avoid most of suspicion, indeed some
suspicion is sinful and do not find fault with others and do some
of you wag others. Would one of you love to eat the flesh of his
brother who is dead? Then surely you will feel disgusted him.
And keep your duty (to Allah) Allah. Allah is recipient
repentance, Most Merciful.
In order to explain the meaning of gibah (wag) The
Prophet ever asks to his companions, "Do you know what gibah
is?" They answer, "Allah and His Messenger more know." Then
the Prophet give some explain: "gibah is to speaking about what
is not liked other people behind him. " if that was true, whether
it is also called by Gibah? "A question from one of his
companions. The Prophet replied, "That's gibah, whereas if you
are talking is not true, that’s Buhtan."99
روى مسلم عن أيب ىريرة أن النيب صلى اهلل عليو وسلم قال: أتدرون ما الغيبة؟ .قالوا: اهلل ورسولو أعلم, قال: ذكرك أخاك مبا يكره
فرأيت إن كان يف أخي ما أقول? قال: إن كان فيو ما تقول فقد اغتبتو وإن قيل: أ .مل يكن فيو فقد هبتو
In this case, QS. Al-Nisā’: 112 also explain:
And whoso committed a delinquency or sin, then accused
to the other person who innocent, then surely he has done a
falsehood and a clear sin.
99
Syaikh Yusuf an-Nabani. Ringkasan Riyadhus shalihin. (Bandung,
Irsyad Baitus salam. 2006) P. 410
86
The word buhtan in that verse are taken from ba-ha-ta
which can means "surprising", as if the person who did fitnah is
did something unreasonable that surprised to hear it.
Not only fitnah (talking about a badness from the others
that are not true), but also gibah (talking about a badness from
the others that are true) is not allowed religion. So bad it is, so
that the Qur’ān describes it with a variety of paintings that
horrible. As in the verse al-Hujurat which describes people who
do fitnah is like eat meat his brother who had died. That is
fitnah in our National language and buhtan in the language of
the Qur’ān and Sunnah.100
2. Fitnah in the Qur’ān
a. Term fitnah in the Qur’ān
The term fitnah in al-Qur’ān be repeated no less than
81 times. Of this amount, there is presented in the form of
fi‟il Maḍi, fi‟il muḍāri', mashdar, ism fā'il, and ism maf'ūl.
Following a brief review for each of these forms.
1) Fi‟il Maḍi (فتىا, فتىتم, فتىوا, and فتىتم)
Term فتىا contained in Sūrah al-An`ām/ 6:53,
Thāhā/20:40, 85, Shād/38:24, 34, al-
Dukhān/44:17, فتىتم contained in QS. al-
Hadīd/57:14 ), there فتىوا in QS. al-Burūj/85:10,
فتىتم found on the QS. al-Nahl/16:110, and فتىوا
100
Ahmad Munir, Tafsir Tarbawi: Mengungkap Pesan Al-Qur‟ān
tentang Pendidikan. (Yogyakarta, Sukses offset. 2008) P. 199-200
87
contained in QS. Thāhā/20:90. In all this
subsection, the term fitnah meaningful test and
trial, unless the QS. al-Hadīd/57:14 which mean to
harm themselves.
2) Fi‟il Muḍāri‟ '(يفته, يفتىو, يفتىه, يفتىون, and so on)
Term يفته contained in QS. al-Nisā’/ 4:101.
In this verse the term fitnah means to attack. This
term is also found on the QS. Yūnus/10:83. In this
verse means to torture. يفتىو found in Sūrah al-
Ma’idah/ 5:49, meaning turn. يفتىه found in Sūrah
al-A'rāf/ 7:27, that is deceptive. يفتىون found in
Sūrah al-Tawbah/ 9:126 and al-'Ankabūt/ 29:2-3,
at both mean the exam. This term is also contained
in QS. al-Dzāriyāt/ 51:13, means doom. يفتىون
found in Sūrah al-Isrā`/ 17:73, meaning turn. وفته
found on the QS. Thāhā/ 20:131, meaning that
ordeal. تفتىون found on the QS. al-Naml/ 27:47,
meaning the test. وفته found on the QS. al-Jinn/
72:17, meaning that ordeal.
3) Mashdar (فتىت)
Term is contained in no less than 32 verses.
In Sūrah al-Baqarah/ 2:102, al-A'rāf/ 7:155, al-
Anfal/ 8:25, al-Anbiya’/ 21:35, al-Anbiya`/
21:111, al-Hajj’/ 22:53, al-Nūr/ 24:63, al-Furqān/
25:20, al-Qamar/ 54:27, al-Taghābun/ 64:15, and
al-Muddaṡir/ 74:31 term fitnah means trial. In
88
Sūrah al-Baqarah/ 2:191, 193, al-Anfal/ 8:73 and
al-Tawbah/ 9:47-49 fitnah terms refers to the
meaning of chaos. In Sūrah al-Baqarah/ 2:217
terms fitnah means persecution. In QS. Ali 'Imrān/
3:7 term fitnah means doubt and vagueness. In
Sūrah al-Nisā’/ 4:91 fitnah term meaningful syirk.
In Sūrah al-Ma’idah/ 5:41 fitnah mean error term.
In Sūrah al-Ma’idah/ 5:71 fitnah terms mean
disaster. In Sūrah al-An`ām/ 6:23 term fitnah
mean answers lies (lies). In Sūrah al-Anfal/ 8:39
term fitnah means disorder. In QS. Yūnus/ 10:85
and al-Mumtahanah/ 60:5 fitnah term means target
tyranny. In Sūrah al-Isrā`/ 17:60 and al-Zumar/
39:49 term fitnah means test. In Sūrah al-Hajj’/
22:11 term fitnah means disaster. In Sūrah al-
'Ankabūt/ 29:10 term fitnah means persecution. In
the QS. al-Ahzāb/ 33:14 term fitnah means
apostasy. And in Sūrah al-Shāffāt/ 37:63 term
fitnah means of torture.
4) Isim Fā‟il ( فاتىيه)
Term is found in Sūrah al-Shāffāt/ 37:162
and meant to mislead people.
5) Isim Maf‟ūl ( مفتون)
This term contained in the QS. al-Qalam/
68:6 and mean crazy.
89
b. The term wich associated with Term Fitnah
In Sūrah al-Nisa’/ 4:101 fitnah term which means an
attack caused by the infidels. In Sūrah al-A'raf/ 7:27 term
fitnah means deception. In this verse the trick is done by the
devil. In Sūrah Al-Tawbah/ 9:126 stated that the hypocrites’
fitnah in the sense tested, but they also do not repent nor
take lessons. In the QS. Yūnus/ 10:83 stated that the fitnah
which means torture comes from the Pharaoh and the
nobles of his people. In Sūrah al-Isra`/ 17:73 stated that the
unbelievers to fitnah almost in the sense of the believers
turn away from what has been revealed by Allah.
In QS. Thāhā/ 20:131 term fitnah means trial by way
of interest in the life of the world where the believers are
prohibited from directing his eyes to people who receive
these trials. In the QS. al-Naml/ 27:47 stated that people
who got the means test is fitnah of the Prophet Shaleh. In
Sūrah al-'Ankabūt/ 29:2 stated that people who have been
told beleived verbally would get fitnah in the sense of the
exam. Being in the next verse (verse 3) states that God has
been fitnah in the sense of testing those who passed the
exam that it was known where the people are right and
those who lie.
In QS. al-Dzāriyāt/ 51:13 mentioned that on the day
of vengeance of the ungodly will get a fitnah in the sense of
doom on the fire of hell. In Sūrah al-Baqarah/ 2:102 stated
that what is taught by two angels in the land of Babylon,
90
Harut and Marut, namely, to man as fitnah in the sense of a
trial for them. In Sūrah al-Baqarah/ 2:191 confirmed that
the fitnah in the sense of chaos fueled by the unbelievers
greater danger of assassination. In Sūrah al-Baqarah/ 2:193
Allah sent to fight the unbelievers who sparked fitnah in the
sense of chaos that merely obedience to God.
In Sūrah al-Baqarah/ 2:217 confirmed that the fitnah
in the sense of persecution or oppression committed by the
unbelievers greater sin than killing. In QS. Ali 'Imran/ 3:7
stated that those in whose hearts is perversity follow the
part mutasyābihat verses to cause fitnah in the sense of
doubt and confusion. In Sūrah al-Nisa’/ 4:91 stated that it
would be seen that each of their classes are invited back to
the fitnah in the sense of syirk, they plunged into it. In
Sūrah al-Ma’idah/ 5:41 stated that whoever God wants His
fitnah in the sense astray, so once again we will be unable
to resist anything that comes from Him.
In Sūrah al-Ma`idah/ 5:71 says that the murderers of
the prophets thought that there would be a disaster in terms
of fitnah against them by killing the prophets. In Sūrah al-
An `am/ 6:23 stated that the fitnah falsehood in a sense
answers from people who make a lie against Allah or deny
His Signs is this:" By Allah, our Lord, Nor we to Allah. "In
the Qur’ān -A'rāf/ 7:155 stated that the earthquake that
shook the seventy people who elected the Prophet Moses of
his people to ask repentance to God as fitnah in the
91
meaning of his ordeal. In Sūrah al-Anfal/ 8:25 stated that
the fitnah in the sense of doom in the world does not
specifically befall those who do wrong course.
In Sūrah al-Anfal/ 8:28 confirmed that the property
and the children only in the sense of fitnah trials. In Sūrah
al-Anfal/ 8:39 Allah commanded fighting the disbelievers
who caused disturbances in the sense that fitnah of religion
is solely for Allah. In Sūrah al-Anfal/ 8:73 confirmed that if
the Moslems did not carry out what has been commanded
by God, will undoubtedly occur fitnah in the sense of chaos
in the land and great corruption. In Sūrah Al-Tawbah/ 9:47
stated that the fitnah in the sense of the chaos caused by
people who do not believe in Allah and the Last Day, and
their hearts Filled with doubt. In verses later (verse 48)
stated that they were from the first had been looking for
fitnah in the sense of chaos. Being in verse 49 stated that
although they do not want a fall in fitnah (chaos), in fact
they have fallen into it.
In QS. Yūnus/ 10:85 mentioned that people who
believe in Prophet Moses pleaded with God that they
should not be subjected to fitnah brought by people who do
wrong. In Sūrah al-Isrā`/ 17:60 specified that the dream that
God has shown to Muhammad as a test case for fitnah in
the sense of humans. In Sūrah al-Anbiyā’/ 21:35 stated that
the vices and virtues as a fitnah in the sense of trials. In
Sūrah al-Hajj’/ 22:11 specified that there are people who if
92
overwritten a fitnah in the sense of disaster he returned to
paganism.
In Sūrah al-Hajj’/ 22:53 stated that the temptations of
Satan are a trial for fitnah in the sense that people who are
rude heart, and those in whose hearts is a disease. In QS. al-
Nūr/ 24:63 confirmed that those who violate the Prophet's
command should be afraid to overwrite fitnah trial or
painful punishment. In QS. al-Furqān/ 25:20 affirmed that
God made some of us as fitnah trials for some other means.
In Sūrah al-'Ankabūt / 29:10 stated that there are people
who claim to believe in God, but when he got the fitnah in
the sense of persecution from man he regarded it as a
punishment of God's fitnah.
In QS. al-Ahzāb/ 33:14 stated that if the city of
Yathrib was attacked from all directions, then the
hypocrites and those whose hearts are diseased are called to
do the fitnah in the sense of an apostate, they would do it.
In Sūrah al-Shāffāt/ 37:63 say that God made the tree
Zaqqum as fitnah in the sense of torment for those who do
wrong. In QS. al-Zumar/ 39:49 stated that the dangers and
delights is fitnah in the sense of the exam. In QS. al-Qamar/
54:27 stated that the she-camel that comes out of the stone
is a trial for fitnah in the sense of the people of Prophet
Shaleh. In QS. al-Mumtahanah/ 60:5 mentioned that
Prophet Ibrahim had pleaded with God for not making
93
herself a target of vilification in the sense of trial for the
disbelievers.
In QS. al-Taghābun/ 64:15 confirmed that the
property and the children only in the sense of fitnah trials.
In QS. al-Muddaṡir/ 74:31 mentioned that the number of
guardian angels in the sense that hell is a fitnah trial for the
disbelievers. In QS. al-Dzāriyāt/ 51:13-14 stated that on the
day of vengeance of the ungodly later vilified in the sense
punished in the fire of hell. In Sūrah al-Shāffāt/ 37: 162
confirmed that anyone not able to fitnah in the sense of
misleading a person against God. Being in QS. al-Qalam/
68: 6 mentioned that the unbelievers used to make fun of
Muhammad crazy eventually will know who among them
are actually exposed to fitnah within the meaning crazy.
c. The forms of fitnah
From the data on the verses above fitnah obtained a
lot of meaning and form of fitnah in al-Qur`ān. As follows:
1. Hostilities/ attacks as seen in Sūrah al-Nisā'/
4:101.
2. Torture as referred to in QS. Yūnus/ 10:83.101
3. Efforts to turn as there is in Sūrah al-Al-
Ma’idah/ 5:49.102
4. Trickery, as mentioned in Sūrah al-A'raf/ 7:27.
101
See also QS. Al-Shaffat/ 37: 63 102
See also QS. Al-Isra’/ 17:73
94
5. Test as mentioned in many verses such as Sūrah
al-Tawbah/ 9:126.103
6. Azab as referred to in Sūrah al-Dzāriyāt/ 51:13.
7. Trials as referred to in Sūrah Thāhā/ 20:131.104
8. Confusion as mentioned in Sūrah al-Baqarah/
2:191.105
9. Oppression as mentioned in Sūrah al-Baqarah/
2:217.
10. Doubts and vagueness, as contained in Sūrah Ali
'Imrān/ 3:7.
11. Syirk, as mentioned in Sūrah al-Nisa’/ 4:91.
12. Fallacy as mentioned in Sūrah al-Al-Ma’idah/
5:41.106
13. Disaster as mentioned in Sūrah al-Al-Ma’idah/
5:71.107
14. The answer lies, as mentioned in Sūrah al-An
`am/ 6:23.
15. Persecution, as mentioned in Sūrah al-'Ankabūt/
29:10.
16. Apostasy as referred to in Sūrah al-Ahzāb/ 33:14.
17. Mad as referred to in Sūrah al-Qalam/ 68:6.
103
See also QS. Al-Ankabut/ 29: 2-3, al-Naml/ 27:47, al-Isra’/17:60,
and az-Zumar/ 39:49. 104
See also QS al-Jinn/ 72:17, al-Baqarah/ 2:102, and al-A’râf/ 7:155. 105
See also QS al-Baqarah/ 2:193, al-Anfâl/ 8:73, al-Tawbah/ 9:47-
49. 106
See also QS al-Shâffât/ 37:162. 107
See also QS al-Hajj/ 22:11.
95
d. Actors of fitnah
1) The infidel
Fitnah committed by the infidels in the form:
a) Offensive or enmity against the believers as can be
read in Sūrah al-Nisā’/ 4:101.
b) Efforts to turn the believers of what God has
revealed as to which read in Sūrah al-Isrā`/ 17:73.
c) The chaos as seen in Sūrah al-Baqarah/ 2:191, 193
and al-Tawbah/ 9:47, 48 and 49.
d) The persecution or oppression, as contained in Sūrah
al-Baqarah/ 2:217 and al-Mumtahanah/ 60:5.
e) Disturbance as seen in Sūrah al-Anfal/ 8:39.
f) Such banter in QS. al-Qalam/ 68:6.
2) Devil
Fitnah made by the devil is in the form of a sham,
as seen in Sūrah al-A'rāf/ 7:27.
3) Fir’aun and his princes
Fitnah committed by the Fir’aun and his princes
are in the form of torture, as seen in QS. al-Yūnus/
10:83.
4) Angels Hārut and Mārut
Fitnah in the sense of trials conducted by the
angels Hārut and Mārut, the form of witchcraft that
they teach to men, such as read in Sūrah al-Baqarah/
2:102.
96
5) People who Leaning on His heart Fallacy
Fitnah is to create doubts and confusion as can be
read in Sūrah Ali 'Imran/ 3:7.
6) People who falsehood God and His Verses
Fitnah is a false answer, as seen in Sūrah al-
An`am/ 6:23.
7) People do wrong (ẓālim)
Fitnah is a form of injustice as seen in QS. Yūnus/
10:85 and al-Anfal/ 8:25.
8) Allah
Some verses indicate that God is doing in terms of
fitnah:
a) Giving trial, as contained in QS. al-Furqān/ 25:20,
al-Anfal/ 8:28, al-A'rāf/ 7:155, al-Anbiyā’/ 21:35,
Thāhā/ 20:131, al-Taghābun/ 64:15, al-Muddaṡir/
74:31 and al-Qamar/ 54:27.
b) Test, as stated in Sūrah al-Naml/ 27:47, al-Isrā`/
17:60, al-Zumar/ 39:49 and al-'Ankabūt/ 29:2-3.
c) Inflict punishment, as seen in QS. al-Dzāriyāt/
51:13 and al-Shāffāt/ 37:63.
d) Requires a person as unreadable error in Sūrah al-
Al-Ma’idah/ 5:41.
e) Inflict disaster, as can be read in Sūrah al-Hajj/
22:11.
97
e. Target of fitnah
Almost all the verses contained therein term fitnah
show who or what the object or target of fitnah. Sūrah al-
An`am/ 6:53 indicates that the target of fitnah (test) of God
is the rich people. The exam material is poor. QS. Thāhā/
20:40 state that the target of fitnah (temptation) of Allah is
the prophet Moses. In verse 85 the same letter stated that
the target of fitnah (test) of Allah is the prophet Moses.
Currently in verse 90 of this letter indicated that the target
of fitnah (trials) in the form of the calves is the Prophet
Hārun. Meanwhile, in verse 131 are still in the same letter
indicated that the target of fitnah (temptation) the form of
interest is a whole world of human life.
In QS. Shād/ 38:24 have shown that a fitnah (test) of
God is the Prophet David. Being in verse 34 the same letter
stated that the received fitnah (test) of Allah is Prophet
Sulaiman. In QS. al-Dukhān/ 44:17 have shown that a
fitnah (test) is the Pharaoh. QS. al-Burūj/ 85:10 and al-
Nahl/ 16:110 indicate that the received fitnah (trials) are the
believers.
Sūrah al-Al-Ma’idah/ 5:71 suggest that the killers of
prophets got fitnah (disaster) due to the murder of the
prophets. Sūrah al-A'rāf/ 7:155 indicate that the 70 people
chosen Prophet Moses of his people to ask repentance to
God get a fitnah (trials) in the form of earthquakes. Sūrah
al-Tawbah/ 9:126 indicates that the hypocrites get fitnah
98
(test) that they may repent and get lessons, but they did not
repent nor take lessons. In Sūrah al-'Ankabūt/ 29:2 and 10
mentioned that people who have been told verbally would
get a fitnah faith (exams). In verse 3 of this letter explained
that those who passed away have got fitnah (exams) from
God.
In QS. al-Dzāriyāt/ 51:13 explained that the ungodly
will get a fitnah (punishment) on the day of reckoning later.
Sūrah al-Isra`/ 17:60 states that are getting fitnah (test) of
God in the form of a dream which is shown to the Prophet.
are human. In QS. al-Naml/ 27:47 stated that the received
fitnah (test) a she-goat is the Prophet Salih. QS. al-Jinn/
72:17 shows that people who keep it running straight on the
religion of Islam, will be fitnah (trials) of God in the form
of sustenance that much. Sūrah al-Anfal/ 8:25 shows that
people who do wrong and the people around him will get a
fitnah (disaster) induced the unjust people. Verse 39 the
same letter indicates that people who got fitnah
(interference and torture) of the disbelievers are those who
believe.
QS. al-Hajj/ 22:53 states that people who are rude
and diseased heart are the target of fitnah (trials and
tribulations) are carried out demons. QS. al-Furqān/ 25:20
states that some humans are subject to fitnah (temptation)
for others. QS. al-Muddaṡir/ 74:31 state that the targets of
fitnah (temptation), a number of the guardian angels of hell,
99
are the infidels. QS. al-Shāffāt/ 37:63 states that are subject
to fitnah (doom hereafter) as a tree Zaqqum is people
unjust.
Of the many terms that explained the meaning and
form of fitnah on top and a number of verses that contain it,
in this paper will discuss two verses are most often appear
in conversation about fitnah in daily life. This also became
a discussion in this thesis, ie QS. al-Baqarah/ 2:191, and
verse 217.
1. QS. al-Baqarah/ 2:191:
نة أ شد من واق ت لوىم حيث ثقفتموىم وأخرجوىم من حيث أخرجوكم والفت القتل
And slay them wherever ye find them, and drive them
out from where they drove you out (of Mecca), and fitnah is
greater danger of embelishment.
2. QS. al-Baqarah/ 2:217:
فيو كبري وصد عن سبيل اللو يسألونك عن الشهر الرام قتال فيو قل قتال نة أكب ر من وكفر بو والمسجد الرام وإخراج أىلو منو أكب ر عند اللو والفت
القتل They ask thee concerning fighting in the Haram. Say:
"Fighting in the month it is a great sin, but hinder (men)
from Allah's way, disbelieved in Allah, (blocking the
entrance) the Sacred Mosque and drives out its members, is
greater (sin) in Allah. And do fitnah larger (sin) rather than
embelishment.
100
3. Munāsabat al-Ayat
According to Imam al-Zarkasyi108
said according to the
language, munāsabah is came near (muqārabah), as in the
example sentence: fulan yunāsibu fulan (fulan came near/ like
fulan). The word nāsib is a close relative, such as two brothers,
cousins, and the the other. If both munāsabah in the sense of
inter-related, hence its name relatives (qarabah). Zarkasyi own
priests interpret the munāsabah as a science that relate to parts
of the beginning of verse and finally, linking lafaż general and
special lafaż, or the relationship between the verses that deal
with cause and effect, 'illat and ma'lūl, verse resemblance,
contradiction (ta’āruḍ) and so on. He further said, that the using
this science is "to make the parts so interrelated constituent
kalam be as sturdy building whose parts arranged in harmony".
Manna al-Qattān109
in his book Mabāhits fi Ulum al-
Qur’ān, munāsabah according to language in addition to means
muqārabah also musyakalah (similarity). And according to the
terms ulum al-Qur’ān means knowledge about the various
relationships within the Qur’ān, which include: First, the
relation of one sūrah with another sūrah, secondly, the
relationship between sūrah name with the content or purpose of
the sūrah; third, the relationship between fawatih al-Suwar with
the contents of the sūrah; fourth, the relationship between the
108
Badr al-Din al-Zarkasyi, al-Burhân fi „Ulûm al-Qur‟ān, Beirut :
Dar al-Ma’rifah li al-Tiba’ah wa al-Nasyr, 1972, P. 35-36 109
Manna’ al-Qattan, Mabahits fi Ulum al-Qur‟ān, Riyadh:
Mansyurat al-Ashr al-Hadits, t.th. P. 77-79
101
first verse with the last verse in one sūrah; fifth, the relation of
one verse with another verse; sixth, one sentence the
relationship with the other sentences in one verse; the seventh,
the relationship between fashilah with the contents of the verse;
and eighth, the relationship between the cover sūrah with the
initial sūrah.
The munāsabah between Letters and between verses in the
Qur’ān based on the theory that the text is a structural unit
whose parts are interrelated 110
. So that 'ilm munāsabah
operationalized to find such relationships that links between one
verse with another verse on the one hand, and between one
verse by other verse on the other side. Therefore, the disclosure
of those relationships must have a foundation of theoretical
departure and insight (insight) the depth and breadth of the text.
Munāsabah between Sūrahs can not be separated from a
holistic view of the Qur’ān which states the Qur’ān as the
"single entity" that "the parts are integrally related structures".
A discussion of the munāsabah between Sūrahs begins by
positioning the sūrah of al-Fātihah as Umm al-Kitab (the parent
al-Qur’ān), so the placement of the sūrah as a sūrah opener (al-
Fātihah) is in accordance with the position that summarizes the
entire contents of the Qur’ān . Application of munāsabah
between Sūrahs for al-Fātihah sūrah by sūrah thereafter or even
110
Nasr Hamid Abu Zaid, Tekstualitas al-Qur‟ān : Ktitik Terhadap
Ulumul Qur‟ān, Yogyakarta : LKIS, 2001, p. 215
102
the whole sūrah in the Qur’ān to be the earliest studies in the
discussion about this issue.
Examples of munāsabah between Sūrahs is apparent from
the sūrah of al-Baqarah with the sūrah Ali Imran. Both describe
the relationship between "arguments" with "will doubt the
proposition". That is, al-Baqarah "is a proposition sūrah asking
about the law", as this sūrah contains the rules of religion, while
sūrah ali- Imran "as an answer to the doubts of the enemies of
Islam".111
So how about the relationship between Ali Imran sūrah by
sūrah afterwards? That question can be answered by showing
the fact that, after hesitation answered by sūrah of Ali Imran,
then the next sūrah (an-Nisā’) contains many laws that regulate
social relationships, then the law expanded discussion on the
sūrah that al-Mā’idah contains the laws that govern trade and
economic relations. If the legislation, both in the level of
economic or social corelation, only an instrument for achieving
other goals and objectives, namely the protection of public
safety, the objectives and targets contained in the sūrah and the
sūrah of al-An `am al-A'rāf.112
Studies about munāsabah between verses, just like the
study of the munāsabah between sūrahs, trying to make the text
of the Qur’ān as a public entity that refers to the various
111
Nasr Hamid Abu Zaid, Tekstualitas al-Qur‟ān : Ktitik Terhadap
Ulumul Qur‟ān, Yogyakarta : LkiS, 2001, p. 219 112
Ibid, p. 220-221
103
relationships that have a pattern as in the terms used Abu Zayd
"interpretative". Abu Zaid in reviewing munāsabah inter-verse
does not include external elements, nor is it based on evidence
outside the text. But the text in this science is in itself evidence.
a. Munāsabah verse 191 (انفتىت أشد مه انقتم)
Verse 190 in sūrah al-Baqarah is the first verse that
down regarding command at war, having previously down
the permission to war, and the background of that permit is
His saying "has been allowed (to fight) for those who fight
because they have been persecuted.113
”
Commands “go in the way of God” in verse 190
describes the permission to conduct of war during the war
was in the way of Allah (jihād fi sabilillah), namely, to
uphold the values of the divinity of the Almighty and the
freedom and independence in line with the guidance of
religion. This verse also explains when the war started,
which is now known for certain that there are people who
fight, covering them is preparing plans and taking steps to
fight the Moslems or have actually been doing aggression.
Thus, this verse leads us to not stand idly by waiting until
the enemy enters the area or threatened the tranquility and
peace.114
113
QS. Al-Hajj: 39. 114
M. Quraish Shihab, Tafsir Al-Misbah: Pesan, Kesan, dan
Kesrasian al-Qur‟ān. (Jakarta, Lentera Hati, 2002) P. 506
104
In this verse also implies that the command to fight is
only addressed to those people who follow the war, so if in
a society there is a woman, parents, or children who do not
make fight, they should not be fought, even if the person
who started then give up should not be fought again. This
is all covered by next verse, it is “do not then exceed the
limits because Allah does not love transgressors”.
Verse 191, if the last verse (190) forbid the
transgressors because God does not love those who exceed
the limits, but if they exceed the limit, so kill them and
whoever they are fighting and want to kill you if there is no
other way to prevent it all. Do it wherever you find them
and if they do not intend to kill, and just drive you out, so
drive they out from where they have driven you out
(Mecca). And in this verse also ordered Moslems to
preserve chastity and honor of the mosque of al-Haram
with no fight in it. But if they fight the Moslems in that
place, then not only permitted by God to fight but have to
kill them (the infidel).
Having described in verse 190 when the war started,
verse 193 explains when the war must be stopped. And
fights them on it so no more fitnah, namely, syirik and
persecution, all of it will be stopped if they stop the hostile
Moslem and kufr.
After permitted the war in all places, even in the
Masjid al-Haram, the next verse (194) allow the war on
105
Haram months, namely, the respected months, that month
is Muharram, Rajab, Żulqa'dah, Żul-Hijjah from
Qamariyah calendar. Respect for the month of Haram is
obligation for that honor the Haram month, while that does
not respect the month of Haram, does not apply to him the
provisions relating to the prohibition of killing or war, and
because of it applies to their the qishāṣ law, namely equal
treatment. Who does not respect then he would not be
respected. Therefore, anyone who does aggression on
Haram months or outside it, then do the same retaliation or
balanced with such aggression.
b. Munāsabah verse 217 (انفتىت أكبر مه انقتم)
The existence of command to war before this verse,
namely, in verse 216 with the redaction of a general nature
raises questions among friends about the war in Haram.
This question becomes important because it has been
embedded in their minds, the command to kill the infidel
wherever they are located except in the Masjid al-Haram
(191). On the other hand, the infidel of Mecca also
condemned the killing of Moslems in the Haram by
Abdullah Ibn Jahsyi and the twelve members of the army
when the Prophet was given a secret task to observe
caravan infidel of Mecca and find out about their plans.
In this verse also describes what is done by Abdullah
Ibn Jahsyi and members of his army was a sin. But when
we look back at what has been done the infidel against the
106
Moslems like blocking perform Umrah and Pilgrim,
disbelieved in God, it's bigger sin than murder committed
by Abdullah Ibn Jahsyi and members of his squad.
And in the next verse explained about the grace that
God gave to his servants who believe, emigrate and strive
in Allah's way. Abdullah Ibn Jahsyi and members of his
army, including in the category mentioned in verse 218,
they believe, emigrate and strive in Allah's way, the hard
struggle by pouring everything they have to achieve what
he fought for, struggle with life, property, or whatever has,
with the intention to seek His good pleasure. Thus relations
with verse 218 with the previous verses.
4. The structure of fitnah word
The structure of fitnah words contained in the both of
verse is very different, who first followed Asyaddu word, verse
and the second followed Akbaru word (انفتىت أشد مه انقتم) 191
verse 217 (انفتىت أكبر مه انقتم) and if viewed in terms of linguistic
between the two verses emphasis also has different meanings,
among fitnah which are connected with asyaddu word and
fitnah which are connected with the word akbaru. In addition,
the both of verses also do not have a synonym’s word, so that
automatically between the both of verse have a different
meaning, purpose and destination. And the problem until now is
107
the opinion of the whole society on the both of verse has the
same meaning and purpose.115
5. Asbābun Nuzūl (historical background)
The Qur’ān was revealed to give clues to the man towards
the goal of a bright and straight path, the Qur’ān also tells
things that have past, current events and news to come.
Thus, knowing Asbābun Nuzūl very important and very
big influence to understand the meaning of verses of the
Qur’ān. Therefore the scholars to be very careful in
understanding Asbābun Nuzūl.116
But this does not mean that
everyone should look for down the verse, because not all the
verses of the Qur’ān down caused of an incident and the
incident arose, or because of the question. But there are among
the verses of the Qur’ān which is derived as a beginning
without a cause, such as about belief, faith, duty, Islam and the
Shari'a of Allah in private and social life. Therefore, Asbābun
Nuzūl was defined as a matter that was the cause of downs verse
to explain something that happened at that time.117
115
Interpret the word fitnah that stay in both of verse with spread the
lie story. 116
Syekh Muhammad Ali Ash-Shabuni, Ikhtisar Ulumul Qur‟ān
Praktis. Terj. Muhammad Qodirun Nur (Jakarta: Pustaka Amani, 2001) P. 21 117
Manna Khalil al-Qattan, studi ilmmu-ilmu al-Qur‟ān, terj. Drs.
Mudzakir AS. (Jakarta: Litera Antar Nusa, 2001) P. 109
108
a. Asbābun Nuzūl verse 191
"And slay them wherever you find them, and cast out
them from where they have expelled you (Mecca), and
fitnah is harder than killing, and do not fight them in
Masjid al-Haram, unless they can set up to fight you in
place it. Then kill them, so is the reward of infidel. "
In a history in the fall suggest that verse 191
regarding the "the treaty Hudaibiyah." Dzulqa'dah In the
sixth year Hijrah (627 AD). When the Prophet Muhammad
with the group of Moslems intend to Umrah, but they were
intercepted by the Quraysh infidel in a valley near with
Mecca that is in the Hudaibiyah. After conducting
negotiations, and agreed on many points of agreement
among other truce for ten years, and the substance of the
agreement is for the Moslems to worship their umrah in the
next year, therefore, He and his entourage were forced to
return to Medina. The following year in the same month,
the prophet and his entourage returned to perform Umrah as
qadha' that is substitute the failed Umrah last year. 118
And in another story is told as follows, in Żulqo'idah
Prophet with his companions left for Mecca to perform
Umrah with bringing animal’s for qurban. Arriving at the
Hudaibiyah, the Prophet and his companions were
intercepted by the infidel, and made an agreement which
118
M. Quraish Shihab, Tafsir Al-Misbah: Pesan, Kesan, dan
Kesrasian al-Qur‟ān. (Jakarta, Lentera Hati, 2002) P. 510
109
among other things, is for the Moslems performed their
umrah in the following year, in Żulqa'dah next year. When
the Prophet Muhammad and his companions prepare to
perform Umrah in accordance with the agreement that has
been specified, the friends afraid if the people of Quraisy
did not keep his promise, even fighting and blocking their
entrance to the mosque haram, even though the Moslems
are reluctant to fight in the Harām. 119
From this incident,
the infidel felt proud that they can thwart the intent of the
Prophet Muhammad SAW for Umrah in the past year.120
"And fitnah is greater danger of embeliment."
Creating chaos on earth, drove the believers of the ground
water and shelter them, injuring, disturbing, persecuting the
believers because of the religion they believe, all that is
defamation of religion. Defamation of religion is an abuse
against one of the most holy and noble in human life.
Therefore, it is more dangerous than killing people or
eliminating life. Same thing if the libel is a new form of
threat or form of action interfere (hurt), or create a chaotic
119
Ie, the months are respected, which ushered in homage to the birth
of certain prohibitions, which are usually allowed in other months, the month
which meant it was Muharram (first month), Rajab (month 7), Dzulqa'dah
(months 11), and Dhu al-Hijjah (month 12) of the calendar Qamariyah. 120
Narrated by al-Wahidi of al-Kalbi, from abu shaleh that comes
from ibnu Abbas. KH. Qamaruddin Shaleh, HAA. Dahlan, Dr. MD. Dahlan.
Asbabun Nuzul, latar belakang historis turunnya ayat-ayat al-Qur‟ān.
(Bandung, Diponegoro, 1986) P. 61
110
atmosphere of misleading people, damage and keep them
away from the religion of Allah.
This noblest of human beings is the freedom of
religion and belief. Whoever robs it of one's freedom, or
trying to turn her from the religion which he believed to be
directly or indirectly, and then he is punished with the
punishment more severe than the punishment of
embellishment. Because the severity of the sentence,
paragraph and then use the word واقتهوهم (kill them) instead
,Kill them wherever you find them" .(Fight them) وقاتهوهم
under any circumstances, and in whatever way you have."
Of course while maintaining the ethics of Islam such as not
killing in excess, not to kill by burning, and do not do it in
the Mosque Haram, except against infidels who do not heed
this honor in the mosque where they start fighting the
Moslems in the mosque.121
These verses were revealed as an
explanation to the Moslems that they defend themselves by
replying enemy’s attacks, even in the month of Haram still
allowed by the teachings of Islam, all of that is the
punishment and reward for those who disbelieve.
b. Asbābun Nuzūl verse 217
When events force of Abdullah Ibn Jahsyi consisting
twelve companions of the Prophet SAW. With the task of
121
Sayyid Quthb, Fî Zhilâl Al-Qur`an, Kairo: Dâr al-Syurûq, cet.
XVII, 1990, vol. 1, p. 189-190.
111
observing the secret infidel caravan of Mecca, and seek
information about their plans. And then the troops found
the infidel caravan at the End of the month of Rajab, in
another story at the beginning of the month of Rajab is one
of the Haram’s months. Others say that when it forces
members suspected that they were still at the end of the
month of Jumādil akhīr. Because of these beliefs, they
decided to kill and rob the caravan. A caravan was killed,
one escaped, and one detained. The caravan and the
captives were taken to Medina to meet the Prophet.
Arriving in Medina they welcome the criticism because it
has been killed in the Haram, the Prophet reprimand them
harshly, "I told you do not to fight in the Haram." On the
other hand the infidels also lashed out and wonder "Was
Muhammad already allows war in Haram? The Moslems
had anyone asked, how the laws of war committed by
troops led by Abdullah Ibn Jahsyi it? Then this verse came
down. “They asked about fighting in months of Haram, say:
"fighting in the month it is a great sin.” 122
Meanwhile, according to another report, at the time
of the Prophet sending troops under the leadership of
Abdullah bin Jahsyi. And by the way they ran and fought
with the caravan, led by Ibn Hadlrami, and the lead of
enemy was killed. Actually at that time was not apparent to
122
M. Quraish Shihab, Tafsir Al-Misbah: Pesan, Kesan, dan
Kesrasian al-Qur‟ān. (Jakarta, Lentera Hati, 2002) P. 558
112
Abdullah bin Jahsyi forces, whether at that time including
the month of Rajab, Jumādil Awwal, or Jumādil Akhīr. By
reason of the murder will be undertaken in the Haram, the
infidel spreads the news that the Moslems fought in the
Haram. So from these events, Allah revealed this verse.123
That time the Moslems in Medina said: "what they
have done fought with the army of Ibn Hadlrami may not
be sinful, but also will not get the reward" 124
then Allah
revealed the next verse, which contains the forgiveness of
God for what the friends of Abdullah Ibn Jahsy and
members of his army at that time.
B. The opinion of Mufasir related to Fitnah in the sūrah al-
Baqarah 191 and 217
1. Fitnah in the verse 191 انفتىت أشد مه انقتم) )
According to Fakhr al-Din al-Razi in his commentary,
Tafsīr al-Kabir, he stated that there are five faces that can be
used to describe the fitnah, انفتىت أشد مه انقتم.
First, like the words of Ibn 'Abbas: " انكفر باهلل انفتىتأن انمراد مه
kufr is more dangerous than al-qali, since kufr sin caused تعانى"
by the form of torment for eternity, while al-qatlu not like that,
123
KH. Qamaruddin Shaleh, HAA Dahlan, Dr. MD. Dahlan, asbabun
nuzul: latar belakang historis turunnya ayat-ayat al-Qur‟ān. (Bandung.
Diponegoro. 1986) p. 71 124
Narrated by Ibn Jarir, Ibn Abi Hatim, ath-Thabrani in the book of
al-Kabir, al-Bayhaqi in his Sunan that comes from Jundab bin Abdillah.
113
and kufr is out of the group of Moslems, while al-qatlu not. So
from that can be said (انكفر أعظم مه انقتم).
Second, the meanings of words with meanings that the
original fitnah, which is known to burn the gold for the gold
content of his, of understandings, fitnah can be interpreted to
test, (نإلمتحان), test the infidels against the Moslems in order to
test his faith become hesitant and apostate from Islam. So,
exams or the infidel's persecution harder/ worse than
embelishment in unlawful.
The third face, fitnah is defined as eternal torment due to
the kufr harder/ worse than embelishment. And the fourth face
is interpreted Fitnah as an act of deterrence infidels to Moslems
as about to enter masjid al-Haram to worship. The act is harder
than embelishment because it is blocking prevention to conduct
worship and obedience that should be our duty as God's
creatures. And the last face is, apostasy was more violent than
embelishment. Because it is an act of apostasy out of religion
and no longer obedient to God.125
Meanwhile, according to At-Ṭabarī, fitnah in sūrah al-
Baqarah was interpreted as a kufr or syirk:
والشرك با اهلل أشد من القتل من القتل( أشد)والفتنة
125
Muhammad ar-Razi, Tafsir al-Fakhri ar-Razi, Tafsir al-Kabir, Juz
5. Dar al-fikr. P. 141
114
With the result that fitnah in that verse have a meaning as
syirk toward Allah SWT.126
According to the commentary of Ibn Katsir also like at-
Ṭabarī, interpret the fitnah with syirk,
)والفتنة اشد من القتل( الشرك أشد من القتل
According Muhammad at-Thabā thaba’i,
ورسولو بالزجر والعذاب كما كان يفعلو )والفتنة اشد من القتل( الشرك باهلل
املشركون مبكة باملؤمنني بعد ىجرة رسول اهلل وقبلها.
Fitnah in that verse is fitnah that committed by the infidel
toward the Moslems about their religion with giving a doubtful
in their hearts and torture them like torturing that they did
toward Billal, Syuhaib, and Ammar ibn Yasir.
And the last, according to the Quraish Shihab (Tafsīr al-
Mishbah), fitnah contained in verse 191 is a persecution by the
infidel of Mecca to the Moslems, tortured with various kinds of
physical torture, deprivation of property and family separation,
terror and expulsion from the homeland, even regarding religion
and their beliefs, and their rejection of the Oneness of God. So
as killings and expulsions that God allowed it is a natural. And
should all know that the fitnah as described above it harder
namely, greater danger or sin than embellishment is allowed
and commanded at that time.
126
Ibnu Jarir at-Thobari, Jami‟ul Bayan an Ta‟wil aiyil Quran, Juz 2,
(Beirut: Dar al Fikr, 1988), p 191
115
2. Fitnah in the verse 217 (انفتىت أكبر مه انقتم)
This verse down in order to assert the glory of the moon is
unlawful and that the fighting in this month is a great sin. Yes,
this is so. However, blocking people from the path of Allah, to
disbelieve him, blocking the entrance Haram Mosque and drive
out its members, a greater sin in the sight of Allah.
Moslems do not start wars. They do not begin the attack.
The disbeliever that prevents people from Allah's way,
disbelieve in Him and hinder entry Haram Mosque. They have
committed a great sin to deter all men from the path of Allah.
They have disbelieved in Allah and to cause people to
disbelieve him. They have done disbelieve the Haram Mosque;
violated by disrupting the Moslem glory in it, and persecuting
Moslems for 13 years before the hijrah. They have been
evicting Haram and Allah has made him a safe place.
Evicting of haram people is a greater sin in the sight of
Allah than war in the Haram month. And doing injustice to
humans because of their religion and their belief in greater
danger in the sight of Allah than killing. The Pagans have
committed two great sins. Thus, evil and injustice of their sin
and danger greater than war on the moon, he is unclean, must be
suppressed wherever and whenever; althought in Haram
month.127
127
Sayyid Quthb, Fî Zhilâl Al-Qur`an, Kairo: Dâr al-Syurûq, cet.
XVII, 1990, vol. 1, P. 85.
116
According to ar-Razi, to interpret the word fitnah in this
verse there are two opinions, the first opinion is interpreted
fitnah with kufr, and this is the opinion of most commentators,
including at-Tabari, interpreted the word fitnah is to syirk, but
according to Razi, the use of the word kufr to mean The fitnah
words were weak (ضعيف), because the word has been said on
the previous word (و كفر به أكبر).
The second opinion is, defines fitnah as the persecution of
the infidels against the Moslems about their religion and beliefs,
giving the words that could destabilize his heart, persecuted the
Moslems, tortured them with various kinds of torture, such as
the torture of Bilal, Shuhaib, ' amar bn Yasir,128
this is the
opinion of Muhammad bin Ishaq who defines fitnah as a
description of the test (عبارة عه اإلمتحان).129
Meanwhile, according to At-Ṭabarī, fitnah in sūrah al-
Baqarah was interpreted as a kufr or syirk:
الشرك با اهلل أكرب من القتل )والفتنة أكرب من القتل(With the result that fitnah in that verse have a meaning as
syirik toward Allah SWT.
128
also see at tafsir munir juz 1, dar al-fikr, P. 285 129
Muhammad ar-Razi, Tafsir al-Fakhri ar-Razi, Tafsir al-Kabir, Juz
5. Daar al-fikr. P.36. also see at at-thabari juz 2 P. 361:
)الفتنة أشد من القتل( اى، إن كنتم قتلتم فى الشهر الحرام، فقد صدوكم عن سبيل هللا مع الكفر به، وعن المسجد الحرام، وأخرجوكم عنه إذ أنتم أهله ووالته، أكبر عند هللا من قتل من قتلتم
منهم.
117
According to the commentary of Ibn Katsir
املسلم يف دينو حيت يردوه إيل الكفر يفتنون)والفتنة أكرب من القتل( اى قد كانوا بعد إميانو فذالك أكرب عند اهلل من القتل.
fitnah as the persecution of the infidels against the
Moslems about their religion and beliefs, giving the words that
could destabilize his heart, in order to come back to Kufr/ close
from Islam.
According Muhammad at-Thaba thaba’i,
)والفتنة أكرب من القتل( اى ما فتنوا بو املؤمنني من الزحر والدعوة إيل الكفر أكرب من القتل.
fitnah contained in this verse is what has been done by the
infidel against the Moslems in Mecca, which hinder people
from Allah's way and allurement to kufr.
According to the Quraish Shihab, fitnah contained in this
verse is, what has been done by the infidel against the Moslems
in Mecca, which hinder people from Allah's way, such as
blocking perform Hajj and Umrah, disbelieved in God, do not
recognize the Oneness of God or rebel against He, among
others, by blocking the entrance to the Masjid al-Haram and
expel residents from surrounding areas, all of that is the greater
sin in Allah's sight than what has been done by Abdullah Ibn
Jahsyi and the army.
Moreover, if these events occurred on the first night of
Rajab. The torture of infidels is more cruel and sinners than
embellishment committed by Abdullah ibn Jahsyi at that time,
118
because when it is, they do not know that the month of Rajab
has arrived. The fitnah words in this verse can also be
understood in the sense of torture that will be got by the infidel
in one day later is bigger and harder pain than an embellishment
committed either by neither members of Abdullah Ibn Jahsyi
nor the infidel against the Moslems.
119
CHAPTER IV
READING TO CONCEPT OF FITNAH
Regard to how to read the Qur’ān, we will see how the
categories of more or less contemporary theoretical texts has become a
tradition among classical commentators. Arkoun admitted that his
inspiration to find ways to read the Qur'ān is derived from the tradition
of Christian thinking. But she says that what he did is not an apologetic
effort for the Qur’ān. Qur’ān, he says, does not require an apology in
order to demonstrate the wealth contained therein.130
We’ll start by admitting that held theological discourse until
recently had been closely associated with an official ideology, or by
resistance (Catholic/ Protestant, Sunni/ Syi'i). Therefore, the present
need is to allow the birth of a religious reasoning that is open, without a
priori theological stance, to a religious experience of mankind.
Professional theologians would necessarily be refused, because the
principal there is a decrease in the Word of God on a project under
surveillance-reconnaissance anthropological positivist temptation. We
should answer, in order to we can not drown in a variety of previous
discussion, with: the tree must be assessed after fruiting.
A variety of recent experiments in examining the texts of al-
Book and the Gospel, have proved that the reading of linguistic
asceticism that has gone unmatched value, since this reading requires us
to stay within the strict limits on the possibilities of disclosure language,
130
Suadi Putro, Mohammed Arkoun, Tentang Islam dan Modernitas, I
(Jakarta: Paramadina, 1998), P.60
120
by rejecting all presuppositions either express or implied, is
superimposed on the text by each reading.
Our itinerary will include three stages: at first we will define
what should we read; then we will enter into a genuine reading (critical
linguistic), and finally, we will conduct a reflection on the critical
relationship. In the critical linguistic stage will show the linguistic status
of the Qur’ānic discourse and at a critical stage of the relationship
shows the contents of the forms of communication.131
A. Some verses of al-Baqarah 191 and 217 as a part of open
corpus
Various definitions have to be introduced have value of
various establishment proposal heuristic132
. These definitions did
not presume to refer to an epistemology that has been formed, but
on the contrary, all selected according to the perspective which he
opened for a study on the basics of epistemology of a religious
thought today.
In linguistic, the Qur’ān is a complete corpus and still opens
from Arabic utterances, and we no longer have access to him
except through standardized written form of the text after the
fourth century/ X. Overall the text has been treated as an opus.
131
ibid P. 69 132
That helps the discovery
121
And there are some more explanations that allow us to deliver
a method and a problematic.133
1) The Qur’ān is a corpus of homogeneous and not a corpus.
Homogeneity of the corpus is located on a network a
wide lexicologist and a aktansial model are not
changeable.
2) The corpus is completed, that is really limited in the
number of utterances that formed it, has been completed
either in the form of expression or in the form of its
contents.
3) The same corpus, still open, for the contexts which vary
widely portable and are given by each reading. In other
words, text of the Qur’ān to say something, makes a
communication, and made to think.
In the reading this time the main thing is to thoroughly
describe the situation of discourse that will allow us to return to the
oral speak (speech) of fitnah verse. Knowing the intent and
understanding of fitnah contained in the Qur’ān, understand the
intent speak 1 (speech 1), sentence the ones that are recited by the
Prophet in a state that is not found anymore. Understanding
explanation as a whole, not by quote or taking a speech in
disjointed manner/ arbitrarily used to understand the whole text of
the Qur’ān.
133
Mohammed Arkoun, Berbagai Pembacaan Qur‟an, (Jakarta: INIS,
1997), P. 90-93
122
As an example the bad habit of Indonesian people who use
the word fitnah to discredit another person or bring false news.
Interpret the word fitnah الفتت أشد هي القتل) ) and (الفتت أمبر هي القتل) with
the meaning of "defaming/ carrying false news/ more cruel
disfigure another person or a greater sin than embelishment". Most
people just take a fragment of the word fitnah الفتت أشد هي القتل) ) and
alone, without knowing the full composition of (الفتت أمبر هي القتل)
verse. Therefore be in error or incompatibility between the
purposes of the original text with the intention of the speaker if it is
just taking some verses. Error could arise due to missed
understanding of fitnah aggravated by neglect because the decline
in the context of the verse.134
Arkoun saw, there are at least three ways Qur’ān readings.
First, liturgical, the text treats the ritual performed at times of
prayer and certain prayers. Liturgical readings aims to "repeating
the beginning when the Prophet says for the first time" in order to
get back to the state speech (Discourse de situation) of "speech 1".
In this way, human beings do spiritual communication, either
horizontally or vertically, and simultaneously perform full
comprehension content of revelation. Second, the reading of the
exegesis which focuses primarily on "speech 2", the speech
contained in the Manuscripts, and third, how to read who want to
be introduced by Arkoun, namely by way of utilizing
methodological findings contributed by the human sciences and
134
M. Quraisy shihab, Tafsir al-Mishbah, vol I (Jakarta: Rineka cipta,
1992) P. 433.
123
linguistics. According Arkoun, three ways are not mutually read
each other aside, and even contribute to mutual understanding of
divine texts that will never completely peeled by humans.135
The following section is intended to show us some of the
areas which, according to Arkoun considered necessary to perform
a linguistic reading critically so that we can understand a text as
well as of various dimensions. And it must be admitted that what is
meant by Arkoun has been thought or considered important by
other mufasir of the classical to the present. Compared Moslem
exegetes in general, Arkoun have greater commitment to advance
the interpretation of contemporary advances to face.
Before beginning the reading, it seems useful to speak
principles that control the reading and interpretation that guide all
critical linguistic reading. Thus we can measure with both
mandatory and promises a re-reading.
These principles serve as the reading of classical
interpretation postulates express or implied. The principles that
amounted to eight:
1) God exists, He is He: I can not speak adequately about
him except in a language that he himself has used in His
Word;
2) He has spoken to every man in Arabic, for the last time
and with the intercession of Muhammad;
135
St. Sunardi, Op Cit., P. 68.
124
3) His word is collected in a corpus (Mushaf) original,
namely al-Qur’ān.
4) His word speaks entirely about my existence, the
existence of the world, the situation in the world, my
existence, my destiny and so on.; I can not keep him
away a bit and anytime;
5) All that said He is the only truth and the whole truth;
6) I can and must determine the truth with reference to the
generation-witness, which the believers first received the
revelation and the mouth of the Prophet and that practice
it. Due to the fact that the first generation is The Opener
(al-Sadr al-Awwal);
7) Messenger of death had closed all the believers in a
hermeneutical circle: since then each dealing with a text
to bring back word of it; their massing should "trust to
understand and comprehend to believe"”.136
8) Grammar, philology, rhetoric and logic taught me
techniques to tap into the meaning and the production of
meaning; it's all so make possible me to draw from the
text-word of God that illuminates the truth of my
reasoning, my will and my actions.
These principles have been running a directive role over all
fields of thought until the arrival of the Arab Islamic ideology that
inspired socialism and Marxism. Right now, there is a decision
136
With a formula like this is Paul Ricoeur defines "hermeneutical
circle"
125
true, beyond any critical and theoretical way, with these principles.
That is why the principles of reading back we will aim to accept
fully, on the plain understanding, decision-making denials and
inconsistencies that are imposed from day to day by acting today in
Islamic countries. The principles of human numbered five:
1) Humans are the concrete issues for himself;
2) Adequate knowledge of things that are real (world, life,
meaning, etc.) Is the responsibility we humans;
3) This knowledge should be viewed as an attempt to
escape from the constraints;
4) This knowledge is a way out which is repeated
continuously, so this is a permanent risk that tends to
come out the closure of the entire cultural tradition after
an in-depth elaboration phase;
5) The way out can be equated with the stages in the
spiritual journey in a mystical experience.
With the above principles, is expected to warn of any
misunderstandings and especially every interpretation that will
transform our business well into the business and became
apologetic explanation that reduces temporary. The Qur’ān does
not require an apology to impose his wealth and the book is too
rich to let a scientist pretense grown too long.137
137
Mohammed Arkoun, Berbagai Pembacaan… Op Cit. P.93-97.
126
1. Internal structure of verse 191 and 217
This is the Arabic text we will read:
a. The reading process of verse 191
The practice of linguistic distinguishes
conversation (speech), or actions produce a text by the
speakers, with a speech which is a text that is realized
in reality, or the result of the global verbal
conversation (speech). This distinction is important
because it allows an assessment of the level and ways
of intervention subjects who spoke during the
conversation (speech); then allowed to come back to
127
conversation (speech) completed to assess it
productivity.
In the critical stage of linguistic, reading begins
by examining the signs or the number of elements
called modalisator linguistic discourse. (Determinant:
the article, adjective, pronominal), system-verbal
system, system-nominal system, syntactic structures
and the latter, poetry. Indeed we know that unity of
purpose speakers correspond to a plurality of reception
of the listeners and readers. Every language has a
"sign language" that influences the production of
meaning. And the elements were selected to see the
meaning or content of communications that are not
captured unless these elements. Since the "official
canon closed" written in Arabic, the language signs to
watch out for are the signs (the language) Arabic.
According to Arkoun, the more we affirm
modalisateur du Discours, we increasingly understand
the purpose (intention) of locuteur (qo'il or
speakers).138
138
It must be admitted that among commentators traditionally
linguistic elements have been considered so important to interpret the Koran.
Manna 'Khalil al-Qattin appoint fifteen linguistic elements (and functions) that
must be considered in the interpretation of the Koran, and the first three
elements referred to is dhamir, ta'rif / tankir (ma'rifah / nakirah), and repetition
of the noun (ism). (look at Manna’ Khalil al-Qattin, studi ilmu-ilmu Qur’an
(Bogor: Litera Antar Nusa, 1992). P. 279-300.
128
To enter the process conversation (speech),
between linguistic elements those are typically
examined determinants (ism ma'rifah), pronouns
(pronouns, ḍāmir), verb (fi‟il), the system noun (ism
and musamma), the structure syntax and prosody.139
1) Determinan (ism ma‟rifah)
At first we see that all the names (noun, the
name of the perpetrator, and the patient, adjective
which is used as substantive) is determined either
by the article, as well as the determinants of
information clause. That means that what was
being said by the speakers is really known and
easily recognizable.140
Regard to ism ma’rifah, Arkoun examines
nouns that are ism ma‟rifah (note that in Arabic
ism ma'rifah has an important role, both syntactic
and semantic). In general it can be said that the
function ism ma‟rifah is to show that the word in
question ma‟rūf (known, definite) or for ta‟rīf.
Ta‟rīf can be formed through the article al- or
through iḍāfah structure.141
139
St. Sunardi, Op Cit., P. 70. 140
Mohammed Arkoun, Berbagai Pembacaan … Op Cit, P. 99 141
In the Arabic language syntax, nouns can be divided into nakirah
(indefinite) and ma'rifah (definite), in other words the name itself is classified
ma'rifah (natural), pronouns (dlomir), pronouns instructions (ism al-isyaroh ),
conjunctions (ism al-maushul), and interjection (an-Nida ').
129
In the first verse of this fitnah, verse 191,
there are four determinants, such words are
formed by the article al- namely, al-fitnatu and al-
qatli, and also through the structure iḍāfah ie, jazā
ul-kāfirīn. And which one is a name is, al-masjid
al-harām, but that name can also be seen as forms
of iḍāfah.
Construction that called by iḍāfah in Arabic,
anekstion or constructs status also allows it to
support a close relationship between the function
of syntactic and semantic value. And we know
that there is an interaction between the specified
syntax and determinant / determinants (muḍāf and
muḍāf ilaih).142
In the words of al-Masjid, as we
know that the meaning of the mosque is a place
used by Moslems to perform worship (place for
worship), and a place or state of the mosque is still
a global (all mosques in the world). But in this
verse, the word is becoming a special mosque
after being linked with al-Harām, and Harām said
here is an adjective that qualifies the nature or
mosques and narrow the meaning of the word
mosque, the mosque is no longer in any place in
this world, but only Mosques are maintained his
142
Mohammed Arkoun, Berbagai Pembacaan Qur‟an... Op Cit., P.
100.
130
holiness, this arrangement also became a name of
a mosque, so that the narrower meaning of the
mosque and only one mosque in the world, the
Mosque in Mecca and the relics of the Prophet.
Mosque, which has always maintained the sanctity
and honor. So the word Masjid al-Harām, the
determinant here has the function specification
(narrowing of the meaning).
So also in word jazā ul-kāfirīn, from speech
acts jazā'common sense is the reward /
punishment or an act that is used to reply to a deed
has been done before. Jazā‟ word '(reward), when
he stands alone without a word after that, jazā‟'
can have two meanings. The first one, could form
the goodness of a reward or replies that God gave
devout servants, and the second, becoming a
torment, reward of in the form torture of servants
who do not believe in Him. But in this verse, the
word jazā‟ ' is connected with the word al-Kāfirīn,
man is ungrateful, do not want to believe in Allah
and His associate, who works for constricting
meaning. So of course that the word Jazā‟
'contained in this verse shall be given a reply
torment of Allah against the infidel. Which where
in this verse, return / torture in the form of
permission to kill, and expel them from their
131
homes (Mecca). And besides them, when and
from wherever it came from.143
In a word fitnatu in this verse, be ism ma'rifat
with the addition of the previous article al-, al-
fitnatu. Thus, the word fitnah contained in this
verse into a word that has been known to the
meaning and intention. In addition, these words
fell after the words have the meanings persecution
Quraisy at that time (the embelishment and
expulsion). In other words, these fitnah words
summarize all the previous words. The actions
performed are summarized in the word infidel
fitnah. So the meaning of fitnah in this verse can
be interpreted as all the persecution of the infidel
of Mecca against the Moslems, torturing them
with a variety of physical torture, deprivation of
property and family separation, terror, and
expulsion from the homeland, even concerning
religion and their beliefs. So the embelishment and
expulsion of God permitted it is a natural thing.
And should all know that fitnah harder (asyaddu),
ie greater danger or sin, from the al-qatli,
embelishment is permitted and ordered by God.144
143
M. Quraisy shihab, Tafsir al-Mishbah, vol I (Jakarta: Rineka cipta,
1992) P. 394 144
Ibid., P. 393
132
After reading through the elements of the
determinant of the above, we can conclude, all the
verbs contained in this verse, in summarized in al-
fitnatu conversation (speech) al-fitnatu asyaddu
min al-qatli, said here has a purpose all acts
committed by the infidel, and said al-qatli contain
all acts committed Moslems (embelishment and
expulsion that has been licensed by God).
2) Pronouns (ḍāmir)
After examining the nouns, we now turn to
the personal pronoun (permissible, pronouns).
However, before you start reading, in this problem
Arkoun admitted:
"[The word pronoun] is also a category
determinant [or ism ma‟rifah] which allows
us to trace the speaker intervention
(intervention du locuteur). To qirā'ah we are
doing, the analysis of the pronoun was a
defining moment, because it will inevitably
take us into the sensitive issue of the
manufacturer [auteur] text”.
The purpose of ḍāmir analysis intended to
identify who was speaking in the text.
133
In this verse, there are many fi‟il amar
(command word) that where we know that the act
governing it all is God, that is the word واقتلىهن ،
and God here as an وأخرجىهن، وال تقبتلىهن، فبقتلىهن
actor (subject) of all verbs, and ruled by God or to
which the work (object) is using the second person
pronoun (ḍāmir mukhaṭṭab, أتن, من), which is
nothing but addressed to the believers. And in this
verse there is a third person pronoun (هن), which is
where he was subjected to the work of the second
person pronoun. And on the third pronoun is
addressed to the infidel.
At the conclusion of the analysis of this
pronoun, it can be concluded that God is the
subject actant-object 1; the believers is the Object-
Subject 2. Ie Allah ordered the believers (first
object) to kill the infidel (second object). So at this
position, the believers in addition to being objects
of God's command, also a subject of (object) of
the infidel.
In addition to the infidel form the object of
the believers in word order (fi‟il amr), they also
became subject to several words ie, ,أخرجىمن
In that words, the infidel as subject .يقبتلىمن, قتلىمن
and the believers as objects.
134
3) Verb (fi‟il)
The number of verbs contained in this verse
is eight verbs. Three of them interpreted in the
form are completed (Madhi, ثقفتوىهن, أخرجىمن,
it signifies a state that can not be repeated (قبتلىمن
which is the result of work of a powerful actor.
The verb is used fi‟il Madhi is a deed that has
stiffened the infidel against the believers at a time,
ie, kills and expel the believers of his homeland.
Three others are in the form of the command
word (fi‟il amr, واقتلىهن, وأخرجىهن, فبقتلىهن).
Command sentences in this verse is a permit and
the command given by Allah to the believers to
fight (kill) the infidel, even though the killing was
done in a holy place, Masjid al-Harām.
And the remaining two is interpreted in the
form of unfinished (fi‟il Mudhari ', تقبتلىهن, يقبتلىمن)
in this unfinished form, can make two
possibilities. Because the speech this time God
commanded them not to fight in the Masjid al-
Harām, but if they fight then the believers should
kill them even in Masjid al-Harām. So it can be
interpreted, can kill if they do battle, and should
not be killed if they did not invite war.
135
4) Nouns and nominalisasi (ism and musamma)
The importance of the noun is marked with
the number of primitive terms and the use
nominalizes. The text that we study contains
primitive terms as follows: fitnah, qatli, masjid,
jazā‟', Kāfirīn.
5) Sintaksis Structures
Relations and syntactic functions that can be
done by considering modalisator discourse, we
can show the note regrouped and allow cutting
text. We can recognize that there are four leksi, or
the basic reading units, and five predicatives:
. واقتلوىم حيث ثقفتموىمأ القتلالفتنة أشد من .أ
ب. وأخرجوىم من حيث أخرجوكم
أ. عند املسجد احلرام وال تقاتلوىم .ة
أ. حىت يقاتلوكم فيو فاقتلوىم .ج
ب. فإن قتلوكم
كذلك جزاء الكافرين .د
136
b. The reading process of verse 217
1) Determinan (ism ma‟rifah)
In the second verse fitnah, verse 217, there
were 10 ism ma‟rifah, it is said, four words are
formed with the article al-, al-fitnatu, al-qatli, al-
dunya, al-ākhirah, and six words iḍāfah structure
is formed through , as-syahru al-harām, qitālun
fīhi, shaddun an sabīlillah, kufrun bihi, al-masjid
al-harām, ikhroju ahlihī minhhu, ashābun an-nār.
The word As-syahru al-harām, the formation
of this word into the structure due iḍāfah ism
ma‟rifah. The meaning syahru usually is month;
all month on the calendar there, but after this word
entered the article Harām / holy, meaning of the
word this month experiemce narrowing of
meaning. Ie, only certain months of the respected
because of his holiness, reverence that gave birth
to certain restrictions that normally allowed in
other months and al-Qur’ān has set four months of
the year which is haram or months of the holy
month. The fourth month is Muharram (first
month), Rajab (month Seventh), Żulqaidah
(eleventh month), and Żul-Hijjah (the twelfth
month) from the calendar Qamariyah.145
145
Ibid., P. 396.
137
The word Qitāl, fighting / war here using the
form nakirah / infinitive. But being ism ma‟rifah
after addition determinant fīhi which means in the
Haram, so qitāl previously said it had the meaning
of war is widespread, being narrow or become
specialized, so it is meant here is war /
embelishments committed in Haram.
Al-fitnatu, this word into the form of ma‟rūf
through the article al-, and if we observe, these
fitnah words fall after a few words, which contains
actions that have been done by the infidel, and the
wording of mubtada' and khabar. All the deeds of
the infidel (shaddun an sabīlillah, kufrun bihi,
(shaddun an) al-masjid al-harām, ikhroju ahlihi
minhhu) as mubtada' and akbaru as Khabar. That
explains all the actions are a greater sin in the
sight of Allah than the embelishment was done by
Abdullah ibn Jahsyi forces. The order is spoke
again in the same structure, mubtada' khabar. But
the word used is different from the previous word.
That is the speech of al-fitnatu akbaru min al-
qatli, therefore, can we interpret that the word al-
fitnatu in this verse is a summary or re
conversation (speech) that has the intent and
purpose as the previous conversation (speech).
And the word qatli here implies of al qital fi -as-
138
Syahri al-haram (embelishment committed by
Abdullah ibn Jahsyi in Haram)..
Ad-dunyā and al-ākhirah to be ma‟rūf
because it is a place name for the creature of God
early in life, where is the cause that resulted in
happiness or sadness in the life to come (the
hereafter), or can be interpreted, the world is a
place where farming and hereafter is the harvest.
And said ashābun an-nār is a group of humans
who, during the life of the world was always evil,
and associating partners with Allah.
2) Pronouns (ḍāmir)
If you look at the pronouns in this verse, the
offender (the subject) at most in this verse in this
verse are the infidel and targeted actions are the
believers (object), which is contained in the word,
while fi‟il amr on This verse ,يسئلىل, يقبتلىمن, يردومن
is a commandment of God (the subject) to Prophet
Muhammad (object). Ḍāmir in the sentence hum
directed at Moslems who converted هن هن فيهب خبلدوى
and die in a state of disbelieve and have not had
time to repent to God.
139
3) Verb (fi‟il)
In this verse there are eight verbs, and the
number fi‟il mudhari'/ have not completed more
than the others. Fi‟il mudhari'/ not finished in this
verse is: يسئلىل, يزالىى, يقبتلىمن, يردومن, يرتدد, يوت.
From some of the above verbs, verbs that do more
of the infidel, ie when the infidel would persecute
Moslems, and when asked the Prophet about the
war in Haram. And the other is a situation that was
experienced by Moslems, that is, when apostasy
and when he died.
Fi‟il Madhi is: istathā'a, fi‟il Madhi here
serves as a disparagement of God on the
performance of the idolaters, when they (the
infidel) have foul efforts to make the Moslems
who want to be an apostate, and leave religion
Islam and return to their religion. That is if they
can achieve that goal. But as long as faith remains
embedded in the liver, then it is doubtful they will
aim to achieve. Doubt was described in children
by using words in sentences (إى), ie if they can. It
contains the meaning of the word in question
would be something that is supposedly rare.
Fi‟il amr: Qul, fi‟il amr in this sentence is a
direct commandment of God, addressed to the
140
prophet Muhammad as the heathen asked him
about the war conducted by Abdullah ibn Jahsyi in
Haram.
4) Nouns and nominalisasi (ism and musamma)
The text that we learn in verse 217 contains
primitive terms as follows: Syahri, qitāl, sabīl,
mosques, ahlihī, God, fitnah, qatli, dīn, dunyā,
ākhirah, nār.
The word Qital, fighting/ war using nakirah
form/ infinitive. Experts say the Qur’ān, if there
are two words together in one sentence, and both
infinitive form, then the second meaning is
different from the meaning of the word first. Said
qital/ battle in this verse and in question are
committed war Jahsyi ibn Abdullah’s forces.
While fighting the second word and is the answer
to that question is the war in general.
5) Syntactic structures
In this second verse, we can recognize that
there are four leksi, or the basic reading units, and
nine leksi predicatives:
141
أ. قتال فيو كبري ل فيويسئلونك عن الشهر احلرام قتا .أ
أ. و صد عن سبيل اهلل أكرب من القتل والفتنة .ة
ب. و كفر بو
ج. واملسجد احلرام
د. وإخراج أىلو منو
أ. حىت يردوكم عن دينكمم وال يزالون يقاتلوكم .ج
أ. وىو كافر ومن يرتدد منكم عن دينو فيمت .د
ا واألخراةفأولئك حبطت أعماهلم يف الدنيب.
وأولئك أصحاب النار ىم فيها خالدونج.
After reading the above, it can be deduced and can be
found about what constitutes fitnah in this verse. Fitnah whose
sin is greater than the killing was done in the Haram month. In
fact we see that the war/ embelishments in the Haram are
forbidden by the Prophet, but this has been done by Abdullah
ibn Jahsyi friend and his army. And this is a very great act of
his sin. But after reading this verse can be known, there are in
excess of this sin, the sin of embelishment in the Haram. As in
utterance al-fitnatu akbaru min al-qatli. Fitnah like what is a
greater sin than embelishment? Fitnah is referred to in this
verse is torture by the infidel of Mecca against the Moslems.
That is designated a greater sin than embelishment.
142
Deductions based on syntactic segregation between the
core speech (right) and the expansion of speech (left), allowing
protrusion of the central role of syntactic subject conversation
(speech) targeted, as well as semantic expansion of the same
subject.
Linguistic criticism is just one step from the proposed
qirā’ah Arkoun. Arkoun see that the importance of linguistic
criticism lies in the possibility to "reveal deep order that lie
behind the appearance of text that seems irregular” (un orde
profond sous un desorde apparent). This analysis is done in
such a way that we can capture the entire text as a system as a
system of internal relations. Internal relationships are analyzed
based on signs of existing language. Thus the text does not only
appear as a collection of words, but rather appears as a system
of internal relations.146
2. Reproductive Meaning
On the criticism linguistic Arkoun analysis directed
focuses on the "sign language" and sentences. Or it can also be
said, his analysis is more focused on the direction and syntactic
and semantic. To analyze a text, let alone the sacred text of the
Qur’ān, the above approach is inadequate. In the above
approach, people do not take into account the relationship
between the reader and what is being read. Position reader
146
Mohammed Arkoun, Berbagai Pembacaan Qur‟an, Op Cit., P. 75
143
interests marginalized by linguistic analysis as objective as
possible. It is not surprising that the text becomes dry, cool.
Therefore, the next step Arkoun tried to pull themselves from
the limitations of the methodology.
Professor of Linguistics of Switzerland, J. Starobinski,
defines the critical relationship as "a transcoding, a free
transcription of Various Data Presented in the 'interior' of the
“text'". The success of a textual criticism does not lie in its
ability to peel. Its success should be directed to the relationships
that exist in no other text that is "the driving force behind the
text".147
This exploration aims to re-read one content
interpretation, and look for the last marker in it. By using the
classic interpretation Fakhr ad-Dīn ar-Rāzi (w. 606/ 1209)148
until modern interpretation Quraisy Shihab, used as the main
commentary and other interpretations as a comparison to reveal
what the intent of the word slander contained in surah al-
Baqarah verse 191 and 217 are actually.
a. Verse 191 (الفتت أشد هي القتل)
According to Fakhr al-Dīn ar-Rāzi in his
commentary, Tafsir al-Kabir, he stated that there are five
faces that can be used to describe the fitnah, الفتت أشد هي
.القتل
147
St. Sunardi, Op Cit., P. 76 148
Ibid P. 107
144
First, like the words of Ibn 'Abbas: " أى الوراد هي الفتت
kufr is more dangerous than al-qatli, since النفر ببهلل تعبل"
kufr sin caused by the form of torment for eternity, while
al-qatlu not like that, and kufr is out of the group of
Moslems, while al-qatlu not. So from that can be said
.(النفر أعظن هي القتل)
Second, the meanings of words with meanings that
the original fitnah, which is known to burn the gold for
the gold content of his, of understandings, fitnah can be
interpreted to test, (لإلهتحبى), test the infidels against the
Moslems in order to test his faith become hesitant and
apostate from Islam. So, exams or the infidel's
persecution harder / worse than embelishment in
unlawful.
The third face, fitnah is defined as eternal torment
due to the kufr harder/ worse than embelishment. And the
fourth face is interpreted Fitnah as an act of deterrence
infidels to Moslems as about to enter masjid al-Haram to
worship. The act is harder than embelishment because it
is blocking prevention to conduct worship and obedience
that should be our duty as God's creatures. And the face
of the latter is, apostasy was more violent than
145
embelishment. Because it is an act of apostasy out of
religion and no longer obedient to God.149
From the description given by al-Rāzi can be
concluded that, it contains the meaning of the word
fitnah: Kufrun billah, test, torture due to kufr, prevention
for worship, and apostates are harder / painful torment of
unlawful killings and expulsion are permitted by Allah.
Meanwhile, according to At-Ṭabari, fitnah in surah
al-Baqarah was interpreted as a kufr or shirk:
والشرك با اهلل أشد من القتل )والفتنة أشد من القتل(
With the result that fitnah in that verse have a
meaning as syirik toward Allah SWT.150
According to the Tafsir of Ibn Katsir also like at-
Ṭabari, interpret the fitnah with shirk,
)والفتنة اشد من القتل( الشرك أشد من القتل
And according to Muhammad at-Thabā thaba’i,
)والفتنة اشد من القتل( الشرك باهلل ورسولو بالزجر والعذاب كما كان يفعلو املشركون مبكة باملؤمنني بعد ىجرة رسول اهلل وقبلها.
Fitnah in that verse is fitnah that committed by the
infidel toward the Moslems about their religion with
giving a doubtful in their hearts and torture them like
torturing that they did toward Billal, Syuhaib, and
Ammar ibn Yasir.
149
Muhammad ar-Razi, Tafsir al-Fakhri ar-Rāzi, Tafsir al-Kabir, Juz
5. Dar al-fikr. P. 141 150
Ibnu Jarir at-Thobari, Jami‟ul Bayan an Ta‟wil aiyil Quran, Juz 2,
(Beirut: Dar al Fikr, 1988), p 191
146
And the last, according to the Quraisy Shihab
(Tafsir al-Mishbah), fitnah contained in verse 191 is a
persecution by the infidel of Mecca to the Moslems,
tortured with various kinds of physical torture,
deprivation of property and family separation, terror and
expulsion from the homeland, even regarding religion
and their beliefs, and their rejection of the Oneness of
God. So as killings and expulsions that God allowed it is
a natural. And should all know that the fitnah as
described above it harder namely, greater danger or sin
than embellishment is allowed and commanded at that
time.
b. Verse 217 (والفتت أمبر هي القتل)
To interpret the word fitnah in this verse there are
two opinions, the first opinion is interpreted fitnah with
kufr, and this is the opinion of most commentators,
including at-Ṭabari, interpreted the word fitnah is to
shirk, but according to Razi, the use of the word kufr to
mean The fitnah words were weak (ضعيف), because the
word has been said on the previous word (و مفر به أمبر).
The second opinion is, defines fitnah as the
persecution of the infidels against the Moslems about
their religion and beliefs, giving the words that could
destabilize his heart, persecuted the Moslems, tortured
them with various kinds of torture, such as the torture of
147
Bilal, Shuhaib, ' amar bn Yasir,151
this is the opinion of
Muhammad bin Ishaq who defines fitnah as a description
of the test (عببرة عي اإلهتحبى).152
Meanwhile, according to At-Ṭabari, fitnah in surah
al-Baqarah was interpreted as a kufr or shirk:
الشرك با اهلل أكرب من القتل )والفتنة أكرب من القتل(
With the result that fitnah in that verse have a
meaning as syirik toward Allah SWT.
According to the tafsir of Ibn Katsir
املسلم يف دينو حيت يردوه إيل الكفر بعد نونيفت)والفتنة أكرب من القتل( اى قد كانوا إميانو فذالك أكرب عند اهلل من القتل.
fitnah as the persecution of the infidels against the
Moslems about their religion and beliefs, giving the
words that could destabilize his heart, in order to come
back to Kufr/ close from Islam.
According Muhammad at-Thabā thaba’i,
)والفتنة أكرب من القتل( اى ما فتنوا بو املؤمنني من الزحر والدعوة إيل الكفر أكرب من القتل.
fitnah contained in this verse is what has been done
by the infidel against the Moslems in Mecca which hinder
people from Allah's way and allurement to kufr.
According to the Quraisy Shihab, fitnah contained
in this verse is, what has been done by the infidel against
151
Also see at Tafsir Munir juz 1, Daar al-Fikr, P. 285 152
Muhammad ar-Razi, Tafsir al-Fakhri ar-Razi, Tafsir al-Kabir, Juz
5. Daar al-fikr. P.36. also see at At-Thabari juz 2 P. 361:
)الفتت أشد هي القتل( اي، إى متن قتلتن ف الشهر الحرام، فقد صدومن عي سبيل هللا هع
النفر به، وعي الوسجد الحرام، وأخرجىمن عه إذ أتن أهله ووالته، أمبر عد هللا هي قتل هي قتلتن ههن.
148
the Moslems in Mecca, which hinder people from Allah's
way, such as blocking perform Hajj and Umrah,
disbelieved in God, do not recognize the Oneness of God
or rebel against He, among others, by blocking the
entrance to the Masjid al-Haram and expel residents from
surrounding areas, all of that is the greater sin in Allah's
sight than what has been done by Abdullah Ibn Jahsyi
and the army.
So it can be concluded that the meaning of fitnah
contained in this verse to mean persecution that made the
infidels against the Moslems about their religion and
beliefs, giving the words that could destabilize his heart,
persecuted the Moslems, and torture. And the entire
infidels are used to test the faith of believers. So
according to all of interpreters, fitnah is a test,153
examination of the infidel against the Moslems to leave
Islam (apostate). And those actions are greater sin than
kill in al-Hadlrami.
3. Productive Meaning
In the end, each qiraah dealing with the issue of how text
can produce meaning (signification). One of the basic
presuppositions Arkoun says that man is the concrete problem
for himself (“L‟homme est un problem concret pour l‟homme”;
153
This is the opinion Jumhur, and the other mostly interpret it as
النفر أو الشرك
149
inna al-insān asykala „aliahi-l-insān.”). As an animal rationale,
humans seek knowledge about life, the price of his own to solve
the problem. The purpose of this verse reading is to understand
the meaning, so with that understanding can solve problems of
absolute, which is man himself. And to get the relationships to
gain meaning, Arkoun using the analysis of mythical.
To perform the analysis of mythical, it takes the ability to
connect the various elements of a sometimes are meta-
language. The word fitnah in first meaning or the pure meaning
is a test, to the extent where the word fitnah is used
symbolically? That is, as far as what the meaning of the first
fitnah used to indicate something else? Because the text is
placed in a revelation, a sign of fitnah is being used to reveal
the contents of which were trying to convey revelation to man.
In other words we are dealing with something that is "like
fitnah". Here we can see how the signs of al-fitnah al-evolved
into a symbol of fitnah.
What we find when we read the verse fitnah in
anthropological stage or by using the analysis of mythical? As
already explained, we must face the first linguistic data as: "the
word as a symbol" (mot-symbole) and not "word as a sign"
(mot-Signe) in a way it can be seen the Symbolism of the
human consciousness of the evil. The symbolism is expressed
in symbols al-fitnatu asyaddu min al-qatli and al-fitnatu akbaru
min al-qatli, here can be say that the phrase contained in the
second speech is an expression of genuine awareness of the
150
problem of evil which is one of the basic problems in human
life.
With this expression, the speaker said it would be a state
of consciousness that his life consists of good and evil. This
situation makes life in existential uncertainty, that is the killing
was done by the infidels is a very violent crime, whereas
murders have been committed by Moslems is a good and also
the command of God.
The symbolism related to awareness of the life and death,
we can honestly ask ourselves: what is the meaning contained
in the word fitnah if we pronounce the word? What the reality
appointed by the word fitnah? in philological, we can explain
that the word fitnah comes from the word fitnah fa-ta-na, in
philology And epistimologi people are able to ensure
(theoretically) the origins and meaning of a word. But
symbolically, that is at the level of mythic analisys, people are
always open to various meanings designated by a symbol. So
not fitnah word has meaning only as a test (original meaning),
But also has various meanings that is fitnah can also mean a
persecution, Shirk, terror, And so on. In the second paragraph
of this fitnah can also be said as an expression of awareness of
the symbolism of the life and death, because this act does not
go away in the world, but also must be accountable in the
hereafter.
Arkoun also showed that the analysis allows symbolic
religious language can be a performative language or languages
151
that have the power of creativity (force effectuante).
Performative discourse is not discourse about an "action", but a
discourse which is spoken along with doing an "action".
Performative aspect is what allows word fitnah becomes parole
again for anyone who speaks as it used to be parole for the
Prophet Muhammad. This aspect also shows the creative power
of language. If we say "al-fitnatu asyaddu min al-qatli and al-
fitnatu akbaru min al-qatli", we not only do the constancy of a
state or action, but we're creating the action, whether it be
recognition (that the fitnah was indeed more danger, cruel or a
greater sin than murder), hope (would not the occurrence of a
fitnah on him), or other actions in accordance with the state of
the person being spoken.
From the above explanation, we can state that the fitnah
as langue is a test, whereas fitnah as parole can be interpreted as
a persecution, terror, shirk, kufr in Allah, murder, apostasy, and
the extension of meaning to this fitnah is fitnah defined as the
spread falsehood.
B. The significant of social ethic dimension
After doing a reading as stated above, we can know what is
meant by the word fitnah contained in two verses, we will now
apply what we get in community life through social ethics
dimension.
Besides the meaning, according to Nasr Hamid Abu Zayd, the
reading should generate a new significance of the text, that text
152
understanding in the context of socio-cultural current that can be
drawn from the historical meaning of the text itself. This is done to
contextualize the historical meaning of the text into the socio-
cultural reality of the reader. And to generate new significance of
this text, should take into account the two readings, 1) the text of
the Koran and its dynamics in its own historical context, and 2) the
horizon of the current readings in the overall context of historical,
cultural and ideological.154
Thus, the significance contained in the both verses if the
review in terms of aqidah is God forbid apostasy, out of the
religion of Islam and died in the disbelief. The second problem
about infidelity, do not believe in Allah and His Messenger to deny
or not deny. And the third is the problem of shirk is the belief in an
object that has a particular strength or associating partners with
Allah. And associated with the moral is, God forbid we do lies,
envy, hasut, terror, persecution, and spread the word lie.
As we know if in every community there are certain
prevailing social ethics. Then every person who lives with
members of the community must be willing to obey all kinds of
rules and regulations. Of course the goal to establish a harmonious
life, especially with other community members. Every action we
do must be in accordance with social ethics prevailing in the area.
This applies globally wherever we live.
154
M. Shohibuddin, Nashr Hamid Abu Zayd, Tentang Semiotika al-Qur’an, dalam buku: Hermeneutika al-Qur’an, Mazhab Yogya, Islamika, 2003. P. 117-118
153
In everyday life many forms of test and trials that mankind
faces both among lay people and people of knowledge. But we
must remember that all the tests or trials that God does not exceed
the limits of his servant. Among people who do not believe, when
he was a trial and trouble none the less brave and patient, so he
took a shortcut to solve the problem with suicide. Contrary to those
who believe, he will accept it with patience and fortitude as well as
sole trust in God.
Trials should be given to those who believe so prosperous and
happy life, because of the test he will know the value of faith
toward God and make the most valuable capital as a believer.
Trials by ordeal of the human soul is always going great battle
between good and evil, people who use reason, senses, inspiration
in the filter of goodness and always think positive, he would have
helped God. And vice versa for those who do not think and always
negative thinking, he would have run into a shortcut to solve the
problems he was facing, and most end of the shortcut that is
suicide.
Apart from our attitude in accepting the trials with patience
and fortitude, our community life is also prohibited for do fitnah/ a
chaos, terror, or the persecution of other groups. Because if we do
fitnah in a society not just the people/ person who experienced
disruption, or inconvenience in life, but we also will get a reply in
the form of a painful punishment from God for the deeds we have
committed fitnah.
154
So it can be concluded that, in our social life are not allowed
to fitnah, and when we're in fitnah, we are encouraged to be
patient and steadfast to face it.
155
CHAPTER V
CLOSING
A. Conclusion
After doing reading verses fitnah in surah al-Baqarah verse
191 and 217 by the reading of Mohammed Arkoun. We can
conclude that:
1. The word (symbol) fitnah which contained in verse 191 ( الفتنة
it has the purpose or has meaning as, kufr, shirk to ( أشد من القتل
Allah, the persecution of Muslims, Such as the torture of Bilal,
Shuhaib, 'amar bn Yasir , then from that fitnah is greater danger
of killings and expulsion is permitted by God. Because the
torture inflicted more pain and it was terrible, and because of
this fitnah, God has allowed to fight, but if necessary, kill them,
although in the Masjid al-Haram.
2. The word (symbol) fitnah which contained in verse 217 ( الفتنة
fitnah has meaning as a test. Any act committed ( أكبر من القتل
against the pagan Muslims (prevents people from Allah's way,
blocking the entrance of the Grand Mosque, hinder conduct of
worship such as Hajj and Umrah, disbelievers in Allah, to expel
the Muslims from Mecca. All was done to test the faith of
Muslims, in order to feel fear and doubt will come out of the
religion of Islam so that Islam (apostate). Because of them that,
it's fitnah to say a greater sin than killings that has been done by
Abdullah ibn Jahsyi in Haram month.
156
3. The meaning fitnah based on the Kamus Besar Bahasa
Indonesia (KBBI), and the public of Indonesian perception who
give a meaning that fitnah is “perkataan yang dimaksudkan
menjelekkan orang (seperti menodai nama baik, merugikan
kehormatan orang lain) or spread the lay story” it is not false,
but it is true. Because that meaning as one of the parole for
langue fitnah.
4. The significance of the both verse when studied in terms of
aqidah is, God forbid the apostasy, out of the religion of Islam
and died in the disbelief. The second problem about infidelity,
do not believe in Allah and His Messenger. And the third is the
problem of shirk is the belief in an object that has a particular
strength or associating partners with Allah. And associated with
the moral is, God forbid we do lies, envy, incite, terror,
persecution, and spread the word lie.
B. Suggestion
Semiotics is one of the approach offers which are possible to
apply. As an approach method, semiotics has the strength and the
weakness. With semiotics analysis, we can understand a hegemonic
ideology behind a text. But semiotics analysis also takes superiority
on the tendency and the interpretative diversity of the researchers in
the reading of the text. Through this analysis, the text can be striped
until being able to see what covers it, but wants to observe. The
latent meaning (implicit); what is meant by the producer and what
he do is the main searching from the text. The strength of semiotics
157
which takes superiority on the tendency and the interpretative
pluralism of the researcher also become the weakness of semiotics,
because with the pluralism, the truth becomes very subjective and
be able to be the controversy among the researchers who have the
difference of cultural background and referential framework. Spite
of that, semiotics itself surely does not want to claim the absolute
truth.
Because the study is about the search for meaning of fitnah
by the analysis of Mohammed Arkoun’s semiotic. Hopefully will
enrich the treasure of Islamic thoughts, especially in the area of
interpretative studies for the Qur’an. Authors suggest that this study
could be followed up with ongoing intensive search by using other
methods in order to find the meanings of others. The author also
recommends intensive search is not just a matter of reading only,
but can be practiced for real.
C. Closing
Thus is the researcher could perform about the concept of
fitnah in surah al-Baqarah verse 191 and 217 by analysis of
Mohammed Arkoun’s reading. Praises be to Allah, who has given
everything to writer. Without His love and compassion, surely the
writer would not be able to complete this exhausting final task.
Peace and salutation may be upon to beloved prophet Muhammad
PBUH.
158
Although the researcher has worked maximally, yet the
researcher is sure that the work is still far from perfectness and less
satisfying. Therefore, the researcher always and continuously needs
critiques and comments that are constructive. May this work useful
for the researcher especially and others who concern on any other
field of study generally. Unforgettable thanks to Mohammed
Arkoun My God Bless you; and I think this is my dedication to the
Quran and its sciences.
159
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CURRICULUM VITAE
Syaifuddin Zuhri was born in the
village Loram Wetan, Jati Kudus on June 7,
1989. This first child of three brothers was
born from a couple Sutriman and Kusniatun,
He pursued his formal education since early
childhood in his own village, MI NU
Tarbiyatul Islam (graduated in 2001). After
that, he studied in MTs NU TBS (Tasywiqut
Thullab Salafiyah) Kudus and was graduated in 2004, and continued to
study in the same school, namely MAU NU TBS and was graduated in
2007.
In addition, he also ever took informal education in TPQ Nurul
Islah (1996-1999), Loram Wetan Jati Kudus, in Madrasah Ilmu-ilmu al-
Qur’an (MIQ) TBS Kudus (1999-2001), and took opportunity also to
study in Madrasah Diniyyah Mu’awanatul Muslimin (2001-2006),
Kenepan Kudus.
Feeling unsatisfied with his education, he then pursued to study
at Faculty of Ushuluddin for Special Programs (FUPK) IAIN
Walisongo Semarang. For supporting the skills, he ever flew to Pare-
Kediri to deepen his English skills in Oxford ILA, and joined in some
organizations, for example, PMII, KMKS, KFC, IKSAB, PC NU
Kudus, Karang Taruna Karya Muda Loran Wetan Kudus, and KITA.
166
Now he still lives with his family in Loram Wetan No. 270 Jati
Kudus 59344. He can be contacted on mobile: 085727774789, email:
[email protected], and facebook: M. Syaifuddin Zuhri.