The Concept Of Ḍalāl in Al-Qur'an (Muhammad Syahrur's Hermeneutic Approach)

The Qur'an, the revelation of Allah which provides meanings and guidance for His entire servants is His means to get communication with them. Thus, although in different model or capacity, every Moslem has been getting interaction with the Qur an of course. As the social creature, we listen the expression of deviation in the religious life. In religious life, there are some persons accusing other and some groups accuse other that their religious practices are not appropriate with Al-Qur'an and Hadith. Accusing of other persons will make negative effect to them because they are considered as the wrong way taker. In this era, that accusing is always increasing every time and everywhere. So the impact of that statement is enmity, contravention, conflict, rebellion in many places. Someone who gives deviation claim is majority society that has admitted by government. Whereas the group that got a deviation claim is minority, even they are new ideology. People who gave a deviation claim, they use argumentation of al-Qur'an and hadits as the guidance of Allah for mankind. They considered their self the best group, but the group that got a deviation claim, they also based on al-Qur'an and hadith. So, actually, they learned the same holy book, but in fact, they cannot apply it in the daily behavior. Claimed of deviation caused enmity, rebellion, and conflict among them. For example, in Indonesia, this era there are many rebellions because of the claim of deviation. This thesis explained about the concept of ḍalāl in the al-Qur'an. This thesis used hermeneutic approach of Muhammad Syahrur, the modern reading of holy Qur an or Qira'ah mu ashirah. According to Syahrur, al-Qur an is as the revelation for human. Human have to understand it. Allah has given guidance for human to know the secret of His messages. That guidance is a method to understand Al-Qur'an. That method is manhaj al-tartil/inter-textualitas. Syahrur put this method as one of main principles in his hermeneutic of Al-Qur'an. Syahrur mentioned it as al-ta wil (the relationship between certain texts with other text). Actually, Syahrur has similarity with other scholars, about the principle to go back to the Al-Qur an, but he is more extreme. He asked Muslim have to understand the text seems that Muhammad has passed away just now . Syahrur did not admit the sufi‟s teaching. This means that Al-Qur'an is unlimited. The reader has to understand the Qur'an directly. According to Syahrur, contemporary Muslim have to read the text based on his era. Syahrur believe that the progression of science put the Moslem generation in a good place to understand Al-Qur'an for their importance. The important thing for the interpretation of Al-Qur'an is politic context and intellectual, and the limitation of interpretation in that context is in the text language itself, and the striving of modern era is the text (Al-Qur'an) have to speak . This is the unique of Syahrur s approach. There is no contextualization for text. In the other word, Al-Qur'an, related to this view, is a text without dependability with some contexts. Syahrur used linguistic and compare with the current theories of social sciences. By this analysis, we can get objective meaning. According to Syahrur, the human being must be aware that al-Qur'an should be understood as the holy book which was sent down to human generation and his era. It means, it seems that al-Qur'an has come just now and Muhammad prophet has passed away just now. From analysis of ḍalāl term in the Qur'an with Syahrur s hermeneutic approach, we can conclude that the meaning of ḍalāl in the Qur'an is deviation to wrong (al-bathil) and nothing guidance from God. The concept of ḍalāl is not only on relationship of God and human being, but also in the relationship of human with other. Syahrur s hermeneutic approach stipulates the important of using the current social sciences theories in understanding ḍalāl verses in the Qur an. The conception of ḍalāl in the perspective of social sciences could be summarized as below: => Ideology (Aqidah) Characteristics of ḍalāl related to ideology are hypocrisy, falsehood with Allah‟s name, rejecting to Rasulullah SAW. => Worship (Ibadah) Characteristics of ḍalāl related to worship are polytheism, arrogant to worship to Allah and much more love to world property than hereafter. => Social Interaction Characteristics of ḍalāl related to social interaction are swing round the face when met with other people, controversy and enmity, accusing other people that he has done a deviant behavior without right evidence. => Moral (Akhlak) Characteristics of ḍalāl related to moral are despicable deed, for example homosexual which increase in this era, narcotic, gambling, deny the promise, etc. => Thought Characteristics of ḍalāl related to thought are bad supposition to God that caused many deviations so cleavage the ummah. => Law Characteristics of ḍalāl related to law are someone who does not want to base on law of God. Second is someone who changes the law of God, actually for getting an individual beneficial => Economic Characteristics of ḍalāl related to economic are doing riba, alleviate the weight, alleviate the quality of product, corruption, etc. The moral decadence on this era is the characteristic of ḍalāl in modern era. In social science has explained about the deviant behaviors or we can say it by deviation.