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ANALISIS MAKNA ZIMMAH DALAM AL-QUR’AN (KAJIAN SEMANTIK TOSHIHIKO IZUTSU)
The term żimmah is one of the important concepts in the Islamic treasury that is interesting to study because it has undergone a very significant development over time. In its development, żimmah not only functions as a linguistic term, but also represents social and legal values in Islamic society. This study aims to reveal the basic meaning of the word żimmah and its relational meaning in the Qur'an, by observing the development of its meaning synchronically and diachronically in three periods, namely the pre-Qur'anic, Qur'anic and post-Qur'anic periods and how the worldview (weltanschauung) of the word żimmah is using Toshihiko Izutsu's semantic thinking. This research is a library research using descriptive-analytical research method. The selection of primary data is based on Jahiliyyah verses, Qur'anic verses containing the term żimmah and its derivations and tafsir. This research also utilises the theory of word relations in syntagmatic and paradigmatic, as well as semantic field studies. The sources used include classic tafsir books such as Tafsir at-Ṭabari , Tafsir al-Razi, Tafsir Al-Qurṭubi, and Tafsir al-Misbah, as well as relevant modern literature. The results show that the meaning of żimmah has developed into a more specific and focused meaning. In the pre-Qur’anic period, this term was generally understood as a form of social commitment in relations between individuals or between tribes. In the Qur’anic period, the meaning transformed into a more positive one, namely as a covenant between the muslims and the polytheists at that time. Then in the post-Qur’anic phase, żimmah developed into the concept of protection given by muslim rulers to non-muslim groups in an Islamic state through certain policies. This development reflects the shift in the weltanschauung of Arab society from a tribal orientation that emphasises social stability to a theological ethic based on revelation, until finally forming a social order of Islamic law that is just, structured, and recognises the rights of non-muslim groups within the framework of statehood.
FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM, UIN SUNAN KALIJAGA YOGYAKARTA
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