ISLAMIC VIEWS ON GLOBALIZATION: AN
ANALYSIS OF THE TAFSIR OF MAUDHU'I
Introduction
In various aspects, both political, economic, and cultural, we often
hear the term globalization. Although globalization is popular, we often
find it difficult to define it. Because
globalization is interrelated with
various things. The rapid development of technology and
information
causes us to be unable to avoid the phenomenon of globalization
(Muhammad, 2017).
Globalization, in the context of westernization, refers to the process
by which the state is influenced in order to accept customs, cultural
norms, and values that are considered universal or global. However, we
must understand that globalization is also a strategy to encourage
weaker countries to be influenced by western culture (Zarkasyi, 2009).
Then, how does Islam respond to globalization? This paper focuses on
the role of Islam as a global religion on how to deal with globalization,
and tries to place Islam and globalization in its portion.
The results of previous research have been presented by a number of
researchers related to Islam and globalization, including Khusnul
Khotimah (2009), "Islam and Globalization: A View of Islamic
Universality". This research aims to discuss the Islamic view of
globalization based on the perspective of maudhu'i interpretation. This
research method is qualitative through literature study with a maudhu'i
tafsir approach. Results and
The discussion of this research includes this
paper discussing how to understand and realize the impact of globalization
is very important, we must respond well. Several global community groups
have changed, resulting from the phenomenon of globalization. In addition,
globalization refers to more than just a sharp increase, in the flow of
information brought about by technological advances and communication
(Rosidi, 2019). One of the elements that must be watched out for is
westernization when viewed from the magnifying glass of globalization
(Wehmeier, 2003). This study recommends that an in-depth review of other
aspects of Islam's view of globalization in the perspective of maudhu'i
interpretation is carried out to give birth to something new and more
solutional.
The current research and the results of previous research have
similarities, namely discussing Islam and globalization. However, there
are differences between current research and previous research.
Previous research discussed Islam and globalization from a view of
universality, while current research discusses Islamic views on
globalization based on the perspective of maudhu'i interpretation.
The word Globalization means change, comprehensive, global
and
globalized, in Arabic it is commonly known as al-'aulamah
which is often interpreted as al-'alamiin. The author chose three words
related to the meaning of globalization, namely using the word
َةف
اَّ
كۤ
which means comprehensive, listed in Q.S. al-Baqarah verse 208. In
addition,
there is the word ْلِّ'نَيْمِّلَعٰل which means all nature (worldwide) is
listed in
Q.S. al-Anbiya verse 107. Then the word ُيِّغَيُ'اوْر which means to change,
is found in Q.S. ar-Ra'd verse 11. Based on the discussion of this Tafsir
maudhu'i, it can be concluded how Islam and globalization are according to
the Tafsir Maudhu'i.
This research applies the method of tafsir maudhu'i. Tafsir maudhu'i
is a contemporary term for a new research. Scholars and mufasirs use
this method to understand and deepen the study of the Qur'an (Al-
Khalid, 2012). This method is better known as thematic interpretation
which aims to examine a theme of discussion by researching, examining
and collecting verses related to the theme.
The main problem of this research is that there is an Islamic view of
globalization based on the perspective of maudhu'i interpretation. The
formulation of this research problem is how Islam's view of
globalization is based on the perspective of maudhu'i interpretation.
This research aims to discuss the Islamic view of globalization based on
the perspective of maudhu'i interpretation. Theoretically, this research is
expected
It has implications for benefits and uses as a review of hadith
science. Practically, this research is expected to have implications for
benefits and usefulness as knowledge about Islamic views on
globalization based on the perspective of maudhu'i interpretation.
Research Methodology
The research of this paper uses a qualitative approach and
descriptive method (UIN Sunan Gunung Djati Bandung, 2020), and the
maudhu'i tafsir method (Zainul, 2020). The qualitative approach is a
holistic research subject that uses descriptions in the form of words or
language, in a special context that is common and utilizes various
scientific methods (Moleong Lexy, 2002). The method of interpretation
of maudhu'i is a method that seeks to find answers to the Qur'an by
collecting verses of the Qur'an with one purpose, discussing a certain
topic, with the reason for the descent of the verse, paying attention to
the explanation of the verse, being reasonable with other verses, then
concluding well and correctly (Yamani, 2015). The data sources used
are secondary data sourced from books, journal articles, and so on.
Library research techniques. Stages of data analysis techniques for
inventory, classification, and interpretation (Darmalaksana, 2020). The
researcher looked for components related to the problem sought. Then,
make a thorough discussion and detailed paragraphs of the
characteristics of the components found.
Research Results and Discussion of Islam
and Globalization
The term Islam symbolizes peace, purity, submission, and obedience
when viewed from the linguistic aspect (Hafidhuddin, 1998). Islam
contains the word salam, which ma'rifat with al (al-salam) is one
of asma '
al-husna, the name associated with Allah. Peace is something that
deserves to be cleaned up because it is something precious. A Muslim is
a servant of peace who is required to live in accordance with the sharia
of Islam and concentrate all efforts in that direction (Ḥanafī et al.,
2001). In the context of religion, Islam is defined as a form of surrender
to the will of Allah as well as His laws and shari'a. Abdurrahman an-
Nahlawi argues that Islam is the perfect law of Allah in regulating all
aspects of daily life. Regulating how humans interact
with Allah, humans, and the universe, as well as building the foundation
of submission and devotion to Him and His Messenger.
As Allah says in Q.S. al-Baqarah verse 112 which means "(Not so)
whoever puts his trust in Allah, and does good deeds, will receive a reward
in the sight of God, and does not feel any worry and sadness" which is the
reference and framework of the value system of life, namely Islam. Islam as
a way of life must be understood in relation to everything. Islam is a
principle that includes teachings that are very practical and useful in all
aspects of human life, in addition to providing an ethical and moral
foundation. The most important characteristic of the Qur'an is that it is the
main source and standard of Muslims which is based on its ability to be
applied in daily life. Not just a pile of theories, Islam commands Muslims to
practice new knowledge while living their lives and to continue to seek and
acquire new knowledge. In Islamic teachings, there is no separation
between this world and the hereafter, because this world life is used as a
place or means to worship Allah in order to get rewards or happiness in the
hereafter. Allah says in Q.S. al-Qasas verse 77 "Seek what Allah has
bestowed upon you, which is happiness in the Hereafter, and do not forget
part of worldly pleasures, and do good to others as Allah has done to you.
Do not do any harm on the earth. God does not like people who do harm."
Values that are comprehensive in the principles of Islam, and
guarantee that human beings reach the highest level in the eyes of Allah,
by utilizing all aspects as a form of grace from Allah. Because they are
universal and adaptive to change and development, Islamic values can
be used as an alternative reference in the era of globalization.
Initially the word globalization appeared in America, which means
spreading something widely. The United States is actively pushing this
concept around the world. We must be aware of this propaganda and do
not need to overdo it in responding to it. When a nation presents a new
doctrine or way of life, it is usually an American way for everyone to
embrace and emulate. Globalization is referred to as "globalization" in
English, but "al-'aulamah" in Arabic. Al-alamiyah is a word that has
almost the same meaning as al-'aulamah but has a different connotation
(Muhammad, 2017). Al-alamiyah can be translated freely
namely the globality of Islam (Islamic globalization), which shows that
the teachings of Islam are universal and present all over the world.
Globalization in this modern era is nothing more than a means to
impose Western political hegemony, socio-economic domination, and
cultural influence on Eastern nations. America claims to dominate the
world because it is strong in terms of science, technology, and military.
Al-Jabiri Reveal
that
Globalization
is the Americanization of the
world. The interaction between humans contained in the teachings of
globalization is like the relationship between master and slave, not
between brothers and sisters. They prey on each other, so don't be
surprised. Globalization is another term for westernization and a cover for
a new form of imperialism. America is aware that colonizing developing
countries cannot be done in the same way as it used to. Therefore, a new
way was created that could be accepted by all circles. Today's
globalization refers to
The imposition of Western culture on non-Western
cultures. Ember mentality mindset
which is materialistic and pragmatic.
In western culture, homosexuality, pornography, and pregnancy out of
wedlock are not a mistake. Of course, this behavior is contrary to
heavenly religion, as well as human reason. Various important
manifestations and the best teachings have emerged from Islamic
universalism. Islamic teachings related to the issue of creed, sharia, and
morals (which are often reduced by some people to mere morality and a
way of life), show a deep concern for the big problems facing humanity.
The six objectives of shari'ah science are to ensure the safety of religion,
intellect, body, property, descendants, and honor. In the treatise of Islam
there are also noble human values, which can be said to be the basic
purpose of sharia, in the form of ukhuwah,
honor, and justice.
Characteristics of Islam and Globalization
Here are some of the characteristics of Islam and globalization,
including: 1) There are various ways to understand time and place. Due
to easy and fast access to information and contacts regardless of
location
or time limitations, globalization causes the boundaries between space and
time to become blurred; 2) International economies depend on each other.
Since certain goods are usually produced at
a lower cost of production in
other countries, the economies of those countries
are interdependent; 3)
The exchange of information becomes faster. The ability to acquire
knowledge quickly and easily is a key characteristic of globalization; 4)
Issue development
together globally. Common issues such as global warming,
environmental destruction, and certain industrial hegemonies will
become global issues as a result of globalization; 5) There is cross-
cultural interaction. Globalization will promote cultural exchanges,
leading to more regular meetings between different national groups; 6)
Communication currents flow more easily. In the era of globalization,
communication can be facilitated quickly, instantly, and regardless of
distance or time limitations; and 7) Transparency in all elements. The
existence of openness in all fields, such as politics, socio-culture, and
business, is a characteristic of the next globalization.
Impact of Globalization
Muslims must now make various efforts to turn globalization into a
force that will advance their goals. In conclusion, we must do
everything possible to reduce the adverse effects of globalization. And
attract more positive effects of globalization. Such an approach should
naturally work in tandem with other sectors of human growth and not
rely on just one area of economic development. For example, the growth
of the cultural sector and Islamic society, which is able to
offer answers
to save all mankind. In addition
, ideas in Islam need to be developed and
widely socialized because they are ideal for directing people towards
personal and professional ethics. If this is achieved, Muslims can take
over (Huwaida, 2015).
There are several positive impacts of globalization. First, the idea of
place and time has changed as a result of globalization. The confluence
of products such as mobile phones, television, satellite and the internet
shows how quickly global contact is happening, allowing Kia to
experience things from different cultures. Second, improving cross-
cultural communication through the growth of mass media (especially
television, film, music, and international sports news transmission).
Today, we can acquire and have new cross-cultural concepts and
experiences, such as in the fields of fashion and food. Third, the
advancement of problems at the same time, such as in the field of the
environment, international emergencies and others (Arsah, 2015).
Meanwhile, the negative impact of globalization is divided into
several parts. First, information that can be accessed so easily causes the
information itself to be unmanageable, because not all information has
good value. If the incoming information has
The bad side without any filter, for example, it is one example of the
negative side of globalization. Second, the loss of identity as a nation.
The people of a nation often lose their own culture due to the quick and
simple exchange of information through various media because they
believe that foreign cultures are more valuable, even though not all
foreign cultures are compatible with the culture itself.
Third, with the pace of technological development, humans are
increasingly spoiled with complete facilities so that they give rise to an
attitude of individuality. Fourth, the development of a hedonistic
lifestyle. Many of us find it strange when someone buys something not
out of necessity but for other purposes, especially when globalization
has led to social change (Arsah, 2015).
The Existence of Islam and Globalization
The presence of Islam in the era of globalization has changed from
something private, special, and sacred to something public,
comprehensive, and real. The main attribute of religion, transcendence,
is transformed into an enduring global spirit. Globalization is a
continuous and continuous global spirit that erodes the locality of global
society due to its utilitarian nature. Globalization is undeniable because
is the need of every member of society, even religious people.
Reaction
extreme against Globalization often happen. The
reason is that their continued existence in an increasingly open world is
suspected
Threatened
by
globalization.
Group
perp increasingly
marginalized by
Response
that severe Ini
that
making it
classified as extremist or even terrorists. These communities are mostly
religious-based. If religion accepts the ideals of globalization that
facilitate it to function as a means of communication, engagement
politics
and economics for affiliates of world citizens, then religion will continue to
exist
(Muttaqin, 2014).
Technology is a contemporary issue at this time because everything
is very easily accessible on various applications and websites. So that
technology facilitates interaction and integration between several
countries and cultures around the world. In addition, technology plays
many important roles in various fields from the economic, political,
social, and cultural fields. However, behind the many roles, technology
also has controversial issues related to the use of technology such as the
loss of jobs due to its replacement with robots, cybercrime, the digital
divide, and so on.
The contemporary issue of globalization in Islam makes many
sacred things meaningless. As recently discussed by an imam of the
Prophet's mosque that Indonesian Muslims are very fond of selfies
when they are in the holy land, it can be interpreted that it is unethical
because of technology, our worship is said to be not good. In addition,
the imam of the Prophet's mosque also said that Indonesian Muslims
often take pictures when the khatib is preaching, even not paying
attention to the sermon at all. Indonesian Muslims also often lie by
doing the movement of praying sambal to take pictures, which means
that it is only an image even though they are not praying.
When the pilgrims return to their home countries, they show off all
of it to the people. So, it can be concluded that the existence of
sophisticated technology can make us complacent with our worship.
With the sophistication of technology everyone knows what we have
done in the holy land. Then, this comes back to the person's intention
whether to give himself space to do riya or not. In posts about this issue,
there are many who argue that Indonesians rent photos in the holy land
on the condition that they have done the harmony of worship or have
finished. But on the other hand, it argues that when we are in God's
house and before God, we must abandon our worldly affairs. It can be
interpreted that technology makes us complacent, so we must use it as
well as possible. Because in modern times today all things easily spread,
from good news or bad news.
As Muslims, we must be good at sorting and using technology
adequately. Do not let our worship be included in worship that is based
on riya intentions or wanting to look good to others. So in this era of
globalization, we fellow Muslims must remind each other of kindness.
Penafsiran Maudhu’i
The word Globalization means change, comprehensive, global
and
globalized, in Arabic it is commonly known as the term al-'aulamah
which
is often interpreted as al-'alamiin. In the verses of the Qur'an, there are
several words related to the meaning of globalization, including
using the word َةف
اَّ
كۤ which means thorough, listed in Q.S. al-
Baqarah verse 208 and Q.S. Saba verse 28. The word َةف
اَّ
كۤ is repeated 5
times in the Qur'an. It is found in Q.S. al-Baqarah verse 208, Q.S. at-
Taubah verse 36, Q.S. at-Taubah verse 122, and Q.S. Saba verse 28. In
addition, there are the word
ْلِّ'نَيْمِّلَعٰل
which means all nature (worldwide) is
listed in Q.S. al-Anbiya verse 107 and Q.S. al-Furqan verse 1. In the Qur'an
the word
ْلِّ'نَيْم
ِّلَعٰل
repeated 62 times. Then the word
ُيِّغَيُ'اوْر
which means to
change, is found in Q.S. ar-Ra'd verse 11 and Q.S. al-Anfal verse 53. In
the Qur'an, the word
ُيِّغَيُ'اوْر
is repeated 2 times.
1. Q.S. Al-Baqara Verse 208
It means: "O you who believe, enter into Islam (peace) thoroughly and
do not follow the steps of Satan! Indeed, he is a real enemy to you" (Q.S. al-
Baqarah: 208).
In asbabun nuzul Q.S. Al-Baqarah verse 208 refers to a narration,
that there is a group of Jews who face the Prophet. They intend to
believe in Allah, but they ask that it be permissible to practice the Torah
at night and celebrate Saturday. They think that Saturday is a day that
must be respected. In addition, the Torah is a book revealed by God.
Therefore, this verse is sent down, so that Muslims do not mix religions.
The Jews who faced the Prophet were: 'Abdullah bin Salam, Tsa'labah,
Ibn Yamin, Asad bin Kab, Usaid bin Ka'b, Said bin 'Amr, and Qais bin
Zaid (Soleh et al., 2007). Narrated by Ibn Jarir which is sourced from
'Ikrimah.
In the sentence
َ ةف
اَّ
كۤ
مِّلْس
ِّ'
ىفِّ لا
اوْلُخُدْا has the meaning of Islam and
Aqidah which are interconnected. Worship God with all your heart. Islam
kaffah
It does not mean that it combines several religious doctrines. Islamic
law is sincerity in a pluralistic country that causes problems or rather
confusion. In this situation, we must update some Islamic laws that are
contrary to the current state of the world as well as equality in general.
Islam supports diversity. The law established by God is a pluralistic law.
There is no doubt and it is not difficult to create a human being in a
nation or race if God wills (Comparative et al., 2022).
The word َةف
اَّ
كۤ is a form of masdariyah derived from the word ف
ف
ي ف
Which is the mauzun of fi'il tsulasi mujarad which follows the wazan لعف
– لعفي لاعف -. A snippet of the verse explained by the Ministry of Religious
Affairs in its interpretation "O you who believe! Find Islam as the
complete". Islam here is symbolized by the word as-silm or as-salm, which
means do not follow the signals of Satan who will mislead and divide you;
instead, fully apply Islam. He is indeed your enemy. In connection with a
Jew named Abdullah bin Salam, this verse was revealed. Although he
converted to Islam, he maintained several Jewish beliefs, including
respecting Saturday and a ban on eating camel meat and milk. Allah
commands His people who believe in Him and defend His Messenger, to
follow the rules or sharia of Islam, to carry out His commands, and to stay
away from all His prohibitions as much as possible. Regarding the words of
Allah
ىف ِمِلْسِّلا
اوْلُخُدْا al-Aufi narrated from Ibn Abbas, Mujahid, Thawus,
adh-Dhahhak, Qatadah, as-Suddi, and Ibn Zaid, "That is Islam".
Adh-Dahhak narrated through Ibn Abbas, Abu al-Aliyah, and Rabi' bin
Anas that he said "Namely Obedience" referring to this verse, then Qatadah
added "Namely Peace". And His words َةف
اَّ
كۤ Ibn
Abbas, Mujahid, Abu al-Aliyah, Ikrimah Rabi' bin Anas, as-Suddi, Muqatil
bin Hayyan, Qatadah, and adh-Dhahhak said, َةف
اَّ
كۤ has the meaning of
jamii'an (whole). Mujahid said: "That is, do all righteous deeds and all
kinds of virtues". Among the mufassirs there are those who make the word
of Allah َةف
اَّ
كۤ a matter (which
explaining the situation) from the people who entered. That is, enter all
of you into Islam. And what is true is the first opinion, which is that
they are all commanded to work on all branches of faith and Islamic
Shari'a, which are very numerous, according to their ability to enter
Islam in its entirety (perfect), that is, to practice Islamic Shari'a and stay
away from His prohibitions correctly (Abdullah, 2008).
The tafsir of Ibn Kathir explained to His servants who believe in
Him and justify His Messenger, that they should adhere to the ropes of
Islam and all its shari'a and practice all its commandments and abandon
all its prohibitions with all the abilities that they have. Al-Aufi narrated
from Ibn Abbas, Mujahid, ad-Dahhak, Ikrimah, Qatadah, as-Saddi, and
Ibn Zaid in connection with His words: Enter into Islam as a whole.
What is meant by as-silmi of Islam.
In the commentary of Quraish Shihab "O you who believe, be you
people who love harmony. Avoid cultivating a lack of knowledge about
fanaticism or other behaviors that often spread discord and division. And
avoid following the path of Satan who continues. continuously causing
disputes."Satan is actually your enemy.
Muslims are commanded to
cherish peace in this passage. Satan's way is said to be followed by war
and hostility. The most basic doctrine of Islam is to live peacefully with
others, whether they are Muslims or not. Therefore, it is best to avoid
quarrels between and within groups of people. This section also
establishes peace as a fundamental value in international relations,
which is shared by all.
The verse is plausible with Q.S. Saba verse 28:
It means: "We did not send you (the Prophet Muhammad), except to all
mankind as a bringer of glad tidings and a warner. However, most people
do not know it" (Q.S. Saba: 28).
The verse has a connection related to the word, namely the word
َةف
اَّ
كۤ both have a comprehensive meaning. The interpretation of Surah Saba
verse 28 according to the interpretation of al-Maraghi explains that the
Prophet Muhammad was sent by Allah not only for his people, but for all
mankind. Both for Arabs and non-Arabs, black or red, as a bringer of good
news for those who obey Allah by receiving rewards. As well as a warning
for anyone who commits disobedience by getting a painful punishment
(Maraghi, 1992).
According to the interpretation of Ibn Kathir that Ikrimah once listened
to the story of al-Hakam Ibn Aban, then listened to the story of Hafs Ibn
Umar al-Adni, then listened to the story of Abu Abdullah az-Zarani, then
listened to the story of Ibn Abu Hatim. Ibn Abbas (may Allah be pleased
with him) said that Allah prioritized the Prophet Muhammad above all the
inhabitants of the sky and the Prophets. The disciples of Ibn Abbas asked,
"What is the primacy of the Prophet Muhammad over the prophets, O Ibn
Abbas?" Then Ibn Abbas replied: "Indeed, Allah has said; " We did not
send an apostle, except in the language of his people, so that the Messenger
of Allah might explain to them in light" (Ibrahim: 4). As for the verse
concerning the Prophet Muhammad, Allah said: "And We did not send you
(Prophet Muhammad) but for all mankind" (Saba: 28). So Allah sent a
Prophet for the jinn and humans.
What Ibn Abbas meant has a corroborating evidence in a book of
Sahihain, according to Jabir Radhiyallahu Anhu said, the Prophet said:
I was given
a Khum that none of the prophets before me had given them: I won with terror a
month' s march.And I made the earth a mosque
and cooked
, so whatever man from my ummah
recognized by prayer, let him pray. The spoils were given to me, and they were not allowed to
anyone before me. And I was given
.Intercession. The Prophet was sent to his people, and sent to
the people in general
"I was bestowed with five things that had never been given to a Prophet
before me. Helped to grapple the enemy's heart as far as the journey for
one month; The earth that is used as a holy and holy mosque, whoever
among my people enters the time of prayer (anywhere); it is halal
ghanimah, even though it has never been halal before; Permission to
intercede was given, in the past the prophets were only sent for their
people, while I was sent for all mankind" (Katsir, 2015).
Therefore, the author concludes that these verses emphasize to every
Muslim and anyone who wants to enter the Islamic religion who will
later become a Muslim must really carry out the Islamic sharia in its
entirety and perfectly
without any doubt and half-heartedly do it, in line
with the
said َةف
اَّ
كۤ which has been discussed earlier. In line with that, the author also
Using the word َةف
اَّ
كۤ which means "comprehensive" to interpret the big title
of this paper with the theme of globalization with the meaning that
globalization in the modern era also has the meaning of change, globalizing,
global or "comprehensive".
2.
Q.S. al-Anbiya ayat 107
Meaning: "We did not send you (Prophet Muhammad), except as
mercy for all nature" (Q.S. al-Anbiya: 107).
In order to obtain tranquility, tranquility, and recognition of their
form, rights, abilities and nature, the inner aspirations of human beings
are satisfied with open-mindedness so as to give birth to quality human
resources. The teachings of the Prophet Muhammad came to the world
after reaching the maturity of intellect, and according to Hamka's
interpretation, each of his teachings is a system that offers happiness to
all people
humans, there are three Graces for mankind, namely: 1) Freedom of
thought, which brings a mind that is not afraid of the progress of the
times; 2) The balance of human mind, spiritual, and body; and 3) The
ummah that has a great influence on civilization (Hamka, 1990).
The word ٰن
اَّ
مْ
لِ
اَّ is the plural form of the word ٰمِلَاع ('nature), which is
isim jamid which is a sentence that does not have a place to take the word or
it can also be called not tashrif. This word is found in the Qur'an 73 times
spread in 30 letters. This word is given meaning by scholars as a collection
of god's creatures who are intelligent or who have properties that are close
to intelligent beings. This meaning is taken from the word 'alamin (ٰن
اَّ
مْ
لِ
اَّ)
which is the plural form of muzakar which is usually reserved for sentient
beings. Therefore, it is known by the terms angelic realm, human realm,
jinn realm, plant realm and so on. But it is not known by the terms stone
and soil because stone and soil do not meet the criteria above. According to
Muhammad Abduh, an Egyptian mufasir, that is the agreement of the Arabs
in the use of the word 'alamin. They don't use it in the sense of everything
that exists.
Tafsir ar-Razi by Muhammad bin Abi Bakr ar-Razi says that the
Grace of the Prophet Muhammad is for the wider community. For those
who always follow his teachings, they will always get his grace. But on
the other hand, for those who do not follow his teachings, they will not
receive his mercy. The nature of the Prophet's grace, even though he
was hurt by his people, he always prayed for it (Ar-Razi, 2013).
Based on Q.S. al-Imran verse 132:
It means: "Obey Allah and the Messenger (Prophet Muhammad) so that
you may be given mercy" (Q.S. al-Imran: 132).
Allah SWT. encourages them to hurry up in doing good deeds and
compete in obtaining the degree of taqarub in the sight of Allah
(Abdullah, 2008).
The only reason Allah sent the Prophet Muhammad to spread His
religion was to provide guidance and warning so that people could enjoy
this world and the hereafter. Protection, tranquility, compassion, and
other blessings are some of God's goodness to the whole world, which
He also bestows
to His creation. All beings, including believers and non-believers, even
plants and animals.
According to the Ministry of Religious Affairs, when viewed from
the history of human beings and humanity, Islam is a religion that tries
its best to end slavery and oppression of one human being by another. If
the door to slavery is still open, it is only to ward off what non-Muslims
do to Muslims. While this was ongoing, methods to end slavery were
offered, such as rewarding those who freed slaves with large sums of
money or linking punishment or redemption to the emancipation of
slaves. The status of women, who at that time was almost equivalent to
animals, the status of orphans, care for the poor, and the direction to
wage jihad in order to combat illiteracy and poverty, were all improved.
In understanding this verse, Quraish Shihab explained that, the
redaction of the above verse is very short, but it contains a very broad
meaning. With only five words consisting of twenty-five letters,
including the connecting letter located at the beginning, this verse
mentions four main things: 1) Allah's Messenger in this case is the
Prophet Muhammad, 2) the Messenger of Allah who sends in this case,
namely Allah, 3) the one sent to them (al-'alamin) and 4) the treatise, all
of which hint at his attributes, Namely rahmat which is very large in
nature as understood from the nakirah (indicative) form of the word.
Coupled with describing the coverage of the target in all times and
places. Quraish Shihab explained that Rosul is a blessing, not only his
arrival brings teachings, but his figure and personality are the blessings
bestowed by Allah on him. This verse does not state that: "We did not
send you
to bring grace, but as a grace or for you to be a grace
to the whole
world" (Sholihuddin, 2019).
The verse has a reasonable verse with Q.S. al-Furqan verse 1:
It means: "The bounty (of Allah) who has sent down Furqan (the
Qur'an) to His servant (Prophet Muhammad) so that he will be a warning
to the whole world" (Q.S. al-Furqan: 1).
The verse has a connection related to the word, namely the word
ِّ&ِنَيْمِّلَعٰلْل
which means all nature. According to the interpretation of Ibn
Kathir
Lafadz َكَرَبٰت is a wazan from لعافت from Lafadz Al Barakah which means
steady, steadfast, permanent blessings. َلَزَّن is a verb that shows the meaning
of lowering repeatedly and a lot. Allah named al-Furqan, because the
Qur'an distinguishes between good and bad things, distinguishes between
the path of guidance and the path of deviation, distinguishes between what
is haram and what is halal (Katsir, 2015).
The tafsir Jalalain of Allah named Surah al-Furqan lies in its content
which is the difference between the right and the wrong. It was revealed
to the Prophet Muhammad that the Qur'an would be conveyed to the
whole world, to the human race and the jinn. In addition, it is also a
warning to all nature of Allah's adzab (Jalaludin Al-Mahali, 2003).
From several definitions of the meaning of the word
&ِنَيْمِّلَعٰلْل
above,
the author draws
the conclusion that the meaning of &ِن
اَّ
مْ
ِّ
اَّ
لٰ
مْ is the whole of
the world, it is related
to the theme of globalization discussed.
Globalization means the entire world which includes natural fields of
study such as economics, business, education, politics, social, culture,
literature and so on. Then, the relation of these verses to Islamic law
explains the important role of the Prophet Muhammad. who is the
apostle of Allah is sent to perfect the morals of mankind as well as
provide ibrah so that humans always maintain the order of the earth so
that it remains safe and peaceful and nature is maintained and preserved.
3.
Q.S. ar-Ra'du ayat 11
It means: "For him (man) there are (angels) who accompany
him in turn from the front and behind him who guard him at the
command of Allah. Indeed, Allah does not change the condition of a
people until they change what is in them. If Allah wills evil against a
people, no one can refuse it, and there is no protector for them but
Him" (Q.S. ar-Ra'du: 11).
The word
ُاوْرُيِّغَي
comes from the word
ري&غ ري&غي ارييغت
which is mauzun
fi'il tsulasi mazid chapter 3 following the wazan
لع&ف لع&في لايعفت
which
means to change or change.
It is explained in the interpretation of the Ministry of Religion of the
Republic of Indonesia that in addition to knowing what is hidden at
night and what appears during the day,
God also watched over him with the help of His angels. There are
angels who always guard and watch over them alternately, from the
front and from the back, especially for humans. At the direction of
Allah, they watched and watched over him. In fact, until a people
change their own state in terms of their own mental attitudes and ideas,
God Almighty will not change their state from one condition to another.
And if Allah wills terrible things for a people, which are unimaginable.
Meanwhile, Tafsir Quraish Shihab explains that Allah is the one who
takes care of you. Many angels are sent by Allah to take care of every
human being. Some of them were standing guard at the front while
others were standing guard at the back. Similarly, God will not change
the fate of a nation from strong to joyful or from strong to weak until
they change what is within them according to the conditions they will
live in. No one can protect a nation from tragedy if God wills to
place it
on them. No one running your business
so you can withstand disasters.
The verse has a reasonable verse with Q.S. al-Anfal verse 53:
The Messenger of Allah (peace and blessings of Allaah be upon him) said: "The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: 'O Messenger of Allaah (peace and
blessings of Allaah be upon him)'.
It means: "This is because Allah will not change a favor that He has
bestowed on a people so that they will change what is in them. Indeed,
Allah is the Hearer and the All-Knowing" (Q.S. al-Anfal: 53).
The verse has a connection related to the word, namely the word ُ
يِّغَيُ'اوْر which has the meaning of changing. According to the interpretation
of the Ministry of Religious Affairs, when the infidels get punishment, it is
proof that Allah is Most Just. Because Allah will not change the state of
pleasure of a people, whether visible or directly felt, until they change
something that is in them. The interpretation of Quraish Shihab in the tafsir
of Al-Misbah Allah does not change a blessing that has been given to a
people, either in the form of health, welfare in life, peace as long as they do
not change the blessing by doing things that cause the loss of the blessing
(Shihab, 2017).
Therefore, the author interprets that the word ُيِّغَيُ'اوْر above has the
meaning of changing or changing. The relationship with the theme of this
paper, namely globalization, is to both explain change. Globalization also
means a change made by humans as social creatures to conduct new
research and discoveries. It is very closely related to the term
Modernization which means change towards more advanced or
sophisticated. The lesson that can be taken from this discussion is that
human beings always strive to become better and qualified people, not anti-
modernization but still maintain Islamic culture because Allah will not
solely change a person before he introspects himself and becomes a more
devout person.
CONCLUSION
Reviewing the social reality that has occurred, the continuous flow
of globalization must inevitably be accompanied by a sense of faith and
devotion for Muslims. There will be no issues of division flying on this
earth if people complement each other and perfect the sidelines of life
according to their respective roles. The trick is to wisely take
information and be careful in consuming the current of modernization.
There is no doubt that humans are unable to withstand the development
of the times and what should be done is to take advantage of its positive
impact and leave its negative impact. In the end, Islam as a religion of
rahmatan lil'alamin will be the main star in terms of providing a mirror
of the true life through the wisdom of filtering the development of the
times and justice for everyone without thinking about differences in
race, religion, ethnicity, culture, and ideology simply because everyone
has the right to feel the enjoyment of brotherhood among fellow human
beings. This research is expected to be useful as an enrichment of
knowledge about Islam and globalization according to maudhu'i
interpretation.
