Pluralisme bukan hanya berarti actu

Pluralisme bukan hanya berarti actual plurality (kemajemukan atau keanekaragaman) yang justru menggambarkan kesan pragmentasi, bukan juga sekedar “kebaikan negatif” sebagai lawan dari fanatisisme, melainkan harus dipahami sebagai “pertalian sejati kebinekaan dalam ikatan-ikatan keadaban” (genuine engagement of diversity within the bonds of civility). Lihat, Budhy Munawar Rachman, Islam Pluralis, Wacana Kesetaraan Kaum Beriman, (Jakarta: Paramadina, 2001), 31.
Lihat, Nurcholish Madjid, Masyarakat Religius, (Jakarta: Paramadina, 1997), 48. lihat juga, Nurcholish Madjid, Iman dan Kebinekaan Masyarakat Intra-umat Islam dalam Islam, Doktrin dan Peradaban, (Jakarta: Paramadina, 1992), 159.
Lihat, Al-Thabari, Tafsîr al-Thabari, Jâmi’ al-Bayân fî Ta’wîl al-Qur’ân, (Beirut: Dâr al-Fikr, 1995), jil. II, 40-41; Al-Zamakhsyari, Tafsîr al-Kasyâf ‘an Haqâ’iq al-Tanzîl wa ‘Uyûn al-Aqâwîl fî Wujûh al-Ta’wîl, (Beirut: Dâr al-Kutub al-‘Ilmiyah, 1995), jil. I, 203.
Al-Hasan al-Bashri misalnya, dengan menghubungkannya pada penggalan teks al-Maidah [5]: 48: “Untuk tiap-tiap umat di antar kamu, Kami berikan aturan (syir’atan) dan jalan yang terang (minhâjan)”, menafsirkan kata wijhat tersebut dengan praktek keagamaan. Lihat, Abu Hayân, Tafsîr al-Bahr al-Muhîth, (Beirut: Dâr al-Fikr, 1992), jil. II,36.
Ayat lain yang senada di antaranya: QS. Hud [11]: 118; as-Syura [42]: 8; dan al-Nahl [16]: 93.
M. Quraish Shihab, Wawasan Al-Quran, Tasir Maudhu’i atas Pelbagai Persoalan Umat, (Bandung: Mizan, 1997), 336.
Muhammad Husain Haekal, Sejarah Hidup Muhammad, terj. Ali Audah (Jakarta: Litera AntarNusa, 2006), 204.
Lihat, J. Suyuthi Pulungan, Prinsip-prinsip Pemerintahan dalam Piagam Madinah Ditinjau dari Pandangan Al-Quran, (Jakarta: Kerjasama LSIK dengan Rajawali Pers, 1996), 133-134.
Muhammad Husain Haekal, Sejarah Hidup Muhammad, 197-198.
Muhammad Husain Haekal, Umar bin Khatttab, terj. Ali Audah (Jakarta: Litera AntarNusa, 2003), 312.
Nurcholis Madjid, Islam Agama Peradaban, 69.
Lihat, Budhy Munawar Rachman, Islam Pluralis, 27-28; Majelis Tarjih, Tafsir Tematik Al-Quran, 153.
Majelis Tarjih, Tafsir Tematik, 154.
Lihat, Muhammad Fu’ad Abd al-Baqi, al-Mu’jam al-Mufahras li al-Alfâdz al-Qur’ân, (Kairo: Mathba’at Dâr al-Kutub al-Mishriyyah, 1945), 95-96, 592-593. Lihat penjelasannya dalam Muhammad Galib, Ahl al-Kitab: Makna dan Cakupannya, (Jakarta: Paramadina, 1998); Muhammad Amin Suma, Pluralisme Agama Menurut Al-Quran, (Jakarta: Pustaka Firdaus, 2001), 49.

Results (English) 1:

Pluralism is not just mean actual first (kemajemukan or diversity) that precisely describes the impression of pragmentasi, not just negative kindness "also" as opposed to fanatisisme, but rather should be understood as "a true connection kebinekaan in bonds keadaban" (genuine engagement of diversity within the bonds of civility). See, Budhy Munawar Rachman, Islam Pluralis, the discourse of equality of believers, (Jakarta: Paramadina, 2001), 31. See, Nurcholish Madjid, a religious Society, (Jakarta: Paramadina, 1997), 48. See also, Nurcholish Madjid, faith and Kebinekaan Intra-Community of Muslims in Islamic doctrine and civilization, (Jakarta: Paramadina, 1992), 159. See, Al-Tabari, al-Tabari, Tafsîr Jâmi ' Bayân fî al-Ta'wîl al-Qur'ân (Beirut: Dâr al-Fikr, 1995), vol. II, 40-41; Al-Zamakhsyari, al-Tafsîr Kasyâf ' an Haqâ'iq al-Tanzîl wa ' Uyûn al-Aqâwîl fî Wujûh al-Ta'wîl (Beirut: Dâr al-al-' Ilmiyah Polar, 1995), vol. I, 203. Al-Hasan al-Basri for example, by connecting on partial text al-Maidah: [5] 48: "For each of the people in between, we give you the rules (syir'atan) and the path of light (minhâjan)", interpreting the words of these religious practices with wijhat. See, Abu Hayân, Tafsîr al-Bahr al-Muhîth (Beirut: Dâr al-Fikr, 1992), vol. II .36. Other similar verses include: QS. HUD [11]: 118; as-Shura [42]: 8; and al-Nahl: 93 [19]. M. Shakir, of insights Tasir Al-Quran, Maudhu'i over Various Issues, (Bandung: Mizan, 1997), 336. Muhammad Husayn Haykal, the life history of Muhammad, tr.. Ali Audah (Jakarta: Litera AntarNusa, 2006), 204. See, j. Pulungan Suyuti, the principles of the Government in Charter of Medina Reviewed from the view of Al-Quran, (Jakarta: cooperation of LSIK with an Eagle Press, 1996), 133-134. Muhammad Husayn Haykal, the life history of Muhammad, 197-198. Muhammad Husayn Haykal, Umar Ibn Khatttab, tr.. Ali Audah (Jakarta: AntarNusa Litera, 2003), 312. Nurcholis Madjid, Muslim Religious civilization, 69. See, Budhy Munawar Rachman, Islam Pluralis, 27-28; Assembly Tarjih Thematic, Tafsir Al-Qur'an, 153. Assembly Tarjih Thematic, tafseer, 154. See, Muhammad Fu'aad Abd al-Baqi al-Mu'jam al-Mufahras li al-Alfâdz al-Qur'ân, (Cairo: Dâr al-Mathba'at al-Mishriyyah Pole, 1945), 95-96, 592-593. See the explanation in the Muhammad Galib, the Ahl al-Kitab: meaning and Scope, (Jakarta: Paramadina, 1998); Muhammad Amin Suma, Religious Pluralism according to the Quran, (Jakarta: Pustaka Firdaus, 2001), 49.

Results (English) 2:

Pluralism means not only the actual plurality (plurality or diversity) that precisely describe the impression pragmentasi and not also a "goodness negative" as opposed to fanaticism, but rather should be understood as "affinity true diversity in the bonds of civility" (genuine engagement of diversity within the bonds of civility). See, Budhy Munawar Rachman, Islam Pluralist, Discourse Equality The Believers, (Jakarta: Paramadina, 2001), 31.
See, Nurcholish Madjid, Religious Society, (Jakarta: Paramadina, 1997), 48. See also, Nurcholish Madjid, Faith and Intra-Community diversity of Muslims in Islam, Doctrine and civilization, (Jakarta: Paramadina, 1992), 159.
See, Al-Tabari, Tafsir al-Tabari, Jami 'al-Bayan fi ta'wil al-Qur'ân, ( Beirut: Dar al-Fikr, 1995), vol. II, 40-41; Al-Zamakhshari, Tafsir al-Kasyâf 'an Haqâ'iq al-Tanzil wa' Uyun al-Fi Aqâwîl Wujuh al-ta'wil, (Beirut: Dar al-Pole al-'Ilmiyah, 1995), vol. I, 203.
Al-Hasan al-Basri, for example, by connecting the bits of text al-Maidah [5]: 48: "For every nation in between you, we give rules (syir'atan) and street light (minhâjan ) ", interpreted the word wijhat with religious practice. See, Abu Hayan, Tafsir al-Bahr al-Muhith, (Beirut: Dar al-Fikr, 1992), vol. II, 36.
Another verse matching include: QS. Hud [11]: 118; as-Shura [42]: 8; and al-Nahl [16]: 93.
M. Quraish Shihab, Insight Quran, Tasir Maudhu'i on Various Issues People, (Bandung: Mizan, 1997), 336.
Muhammad Husayn Haykal, The History of Muhammad, trans. Ali Ouda (Jakarta: Litera ANTARNUSA, 2006), 204.
See, J. Suyuthi Pulungan, Principles of Government in the Charter of Medina Judging from the view of the Quran, (Jakarta: LSIK cooperation with Rajawali Press, 1996), 133-134.
Muhammad Husayn Haykal, Muhammad Living History, 197-198.
Muhammad Husayn Haykal, Umar bin Khatttab, trans. Ali Ouda (Jakarta: Litera ANTARNUSA, 2003), 312.
Nurcholish Madjid, Islam Religion of Civilization, 69.
See, Budhy Munawar Rachman, Islam Pluralist, 27-28; The Legal Affairs Committee, Thematic Tafsir Al-Quran, 153.
Legal Affairs Committee, Thematic Commentary, 154.
Look, Muhammad Fu'ad Abd al-Baqi al-Mu'jam al-Mufahras li al-Alfâdz al-Qur'ân, (Cairo : Mathba'at Dar al-Pole al-Mishriyyah, 1945), 95-96, 592-593. See explanation in Muhammad Galib, Ahl al-Kitab: Meaning and Scope, (Jakarta: Paramadina, 1998); Muhammad Amin Suma, Religious Pluralism According to the Koran, (Jakarta: Pustaka Firdaus, 2001), 49.