Reinterpretasi Ayat Kebebasan Beragama Dalam Konteks Kontemporer: Antara Teks Dan Realitas
DOI:
https://doi.org/10.66155/nx4ere57Keywords:
Religious Freedom, Reinterpretation, Contemporary Interpretation, Text and RealityAbstract
The issue of religious freedom is a crucial theme in contemporary Islamic discourse, particularly amidst the dynamics of pluralistic and complex modern society. Debates often arise between textual understandings of Quranic verses and social realities that demand respect for individual religious freedom. The background to this research stems from the tension between some classical interpretations, which tend to be normative, and the contextual needs of today's society. This research aims to reanalyze (reinterpret) the verses on religious freedom in the Quran, taking into account the historical and social contexts, as well as the development of contemporary thought. Furthermore, this research aims to bridge the gap between text (nash) and reality (waqi') to achieve a more relevant and applicable understanding. The research method used is a qualitative method with a thematic interpretation (maudhu'i) approach. Data were collected through library research, referring to classical and contemporary interpretation books, as well as supporting literature related to the issue of religious freedom. The research findings indicate that verses on religious freedom, such as the principle of "no compulsion in religion," have a universal dimension that can be actualized in the context of modern society. Reinterpretation of these verses emphasizes the importance of a contextual approach without ignoring the authority of the text, resulting in a more structured, inclusive, moderate, and relevant understanding of pluralistic societies.
References
Abdullah, M. A. (1996). Studi Agama: Normativitas atau Historisitas? Pustaka Belajar.
AF, Ahmad Gaus, Rita Pranawati, Muchtadlirin, Rumadi, D. (2014). Tanya Jawab Relasi Islam dan Hak Asasi Manusia. Konrad Adenauer.
Al-Bajuri, I. ibn M. (2002). Syarh Jauharah al-Tauhid. Dar al-Salam.
Al-Bakri, A. B. ibn M. (2009). Hasyiah I’anatu al-Thalibin. In 1. Dar al-Kutub al-’Ilmiyyah.
Al-Farmawi, A. al-H. (1977). Al-Bidayah fi al-Tafsir al-Mawdu’i. Dar al-Hadits.
Al-Laqqani, I. ibn I. (2010). Matan Jauharah al-Tauhid. Dar al-Rahmah al-Islamiyyah Indonesia.
Al-Qaradawi, Y. (1999). Kayfa Nata’amal ma’a al-Qur’an al-’Azim. Dar al-Shuruq.
Al-Qaradawi, Y. (2001a). Al-Sahwah al-Islamiyyah bayna al-Juhud wa al-Tatarruf. Dar al-Shuruq.
Al-Qaradawi, Y. (2001b). Fiqh al-Aqaliyyat al-Muslimah. Dar al-Shuruq.
Al-Sayuthi, J. (2005). Al-Itqan fi Ulum Al-Qur’an. al-Haiah al-Mishriyah li al-Kitab.
Al-Syatibi, A. I. (1997). Al-Muwafaqat fi Usul al-Syari’ah. Dar al-Kutub al-’Ilmiyyah.
Al-Zuhaili, W. (1986). Ushul al-Fiqh al-Islami. Dar al-Fikr.
Al-Zuhaili, W. (2009). Tafsir al-Munir. Dar al-Fikr.
An-Na’im, A. A. (2008). Islam and Secular State: Negotiating the Future of Shari’a. Harvard University Press.
Arif, S. (2017). Islam dan Diabolisme Intelektual. INSISTS.
Armstrong, K. (2006). Muhammad: A Prophet for Our Time. HarperCollins.
Auda, J. (2008). Maqasid al-Shariah as Philosophy of Islamic Law: A System Approach. IIIT.
Azra, A. (2004). Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII. Kencana.
Azra, A. (2006). Islam Indonesia: Kontrobusi Islam dalam Peradaban Global. Mizan.
Departemen Agama, R. (2019). Al-Qur’an dan Terjemahannya. Depag RI.
Esposito, J. L. dan I. K. (2011). Islamphobia: The Challenge of Pluralism in the 21 st Century. Oxford University Press.
Gumanti, R. (2018). Maqasid al-Syariah Menurut Jasser Auda. Jurnal Al-Himayah, 2(1).
Hallaq, W. B. (2009). An Introduction to Islamic Law. Cambridge University Press.
Hanafi, M. M. (2008). Pola Interaksi dengan Al-Qur’an dan Sunnah. Jurnal Studi Ilmu-Ilmu Al-Qur’an Dan Hadsi, 9(1).
Hasan, A. R. (2020). Qawa’id At-Tafsir. Yayasan Alumni PTIQ.
Hidayat, Komaruddin, dan M. W. N. (2003). Agama Masa Depan: Perspektif Filsafat Perennial. Gramedia.
Ibn Katsir, I. ibn U. (1999). Tafsir al-Qur’an al-’Azim. Dar Thayyibah li al-Nasyr wa al-Tauzi’.
Institute, S. (2022). Laporan Kondisi Kebebasan Beragama/Berkeyakinan di Indonesia. Setara Institute.
KBBI, D. (2026). Badan Pengembangan dan Pembinaan Bahasa. https://kbbi.web.id/agama
Kementerian Agama, R. (2019). Moderasi Beragama. Badan Litbang dan Diklat Kementerian Agama RI.
Munawar-Rachman, B. (2001). Islam Pluralis: Wacana Kesetaraan Kaum Beriman. Paramadina.
Nations, U. (1948). Universal Declaration of Human Rights (UDHR). t.p.
Qodir, Z. (2014). Radikalisme Agama di Indonesia. Pustaka Belajar.
Rahman, F. (1982). Islam and Modernity: Transformation of an Intellectual Tradition. University of Chicago Press.
Robit, R., Ubaidillah, U., Hepni, H., & Nawangsari, D. (2025). Pemikiran Abdullah An – Naim: Tentang Pendidikan Islam HAM dan Islam Sekuler. EDUSHOPIA : Journal of Progressive Pedagogy, 2(1), 76–91. https://doi.org/10.64431/edushopia.v2i1.118
Saeed, A. (2006). Interpreting the Qur’an: Towards a Contemporary Approach. Routledge.
Saeed, A. (2018). Human Rights and Islam: An Introduction to Key Debates between Islamic Law and International Human Rights Law. Edward Elgar.
Shihab, A. (1999). Islam Inklusif: Menuju Sikap Terbuka dalam Beragama. Mizan.
Shihab, M. Q. (1996). Wawasan Al-Qur’an: Tafsir Maudhu’i atas Pelbagai Persoalan Umat. Mizan.
Shihab, M. Q. (2005). Tafsir Al-Mishbah: Pesan, Kesan, dan Keserasian Al-Qur’an. In 1. Lentera Hati.
Syafa, S. M. (2023). Kebebasan Pindah Agama dalam HAM dan Hukum Islam: Studi Pemikiran Abdullah Saeed. UIN Sunan Kalijaga.
UUD. (1945). Undang-Undang Dasar Negara Republik Indonesia 1945. t.p.
