PENAFSIRAN TAQWA DALAM QS. ALI IMRON AYAT 102 DAN QS Al-TAGABUN AYAT 16 (APLIKASI PENAFSIRAN KONTEKSTUALIS ABDULLAH SAEED)

Abstract

Taqwa has a very broad meaning because the Qur’an and Shari’a imply taqwa not only to give a hint, or to express meaning through lafadz’s textual redaction, but in its’ deep intruction, taqwa reserves hidden ideas. Lied on this tought, the author tries to analyze the interpretation of taqwa through Abdullah Saeed’s contextualist theory. This thesis discusses how the theory is applied in the taqwa contextualist interpretation, and how the relevancy of taqwa occures in the past and in the present.

The author of this study concludes that 1) meaning of taqwa in QS. Ali Imran 102 and QS at-Taghabun 16 contextualist perspective of Abdullah Saeed First, that the word taqwa is derived from waqa-yaqwi-wiqoyatan that means to maintain or fear of God. Second, that taqwa in prespective view of the historical relevation had been interpreted to conduct worship hard, described with swollen feet and forehead, then the verse of at-Taghabun 16 came to explain that taqwa is done in accordance with personal capabilities. 2) The relevance interpretation of taqwa in QS. Ali Imran 102 and QS at-Taghabun 16 in the present time is: a). Taqwa starts from gadh al bashar (looked away) because the view (in the sense of eyes, ears, and hearts) is the beginning of all action, vision or hearing that is captured by five senses transmitted to brain, and then it is reflected by the members of the body and eventually affected to the heart as the dwelling place of taqwa. Because taqwa is ups and down (yazidu wa yanqushu), we must always keep our good habits and relate to good friends in order to avoid doing forbidden things by relegion. Full taqwa and taqwa in accordance with our abilities can be interpreted that Qur’an never burdensome to the Muslims in performing all activities of worship.