Deciphering Qs. al-Maidah 51 in Qur’an, Liberation Pluralism Analyzing the Interpretation of the Word Auliya’ through Farid Esack’s Perspective

Naufa Izzul Ummam, - and Abdul Haris, - (2023) Deciphering Qs. al-Maidah 51 in Qur’an, Liberation Pluralism Analyzing the Interpretation of the Word Auliya’ through Farid Esack’s Perspective. Journal of Islamic Civilization, 5 (2). pp. 138-156. ISSN ISSN 2657-1013 (digital)

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Abstract

The interpretation of the term ”leader” about ”auliya’” is mentioned in Qs. al-Maidah: 51 has been a topic of debate among Indonesian Muslim scholars. In contrast to Farid Esack, who appears to need more understanding regarding the definition of leadership in this verse, his focus remains firmly fixed on issues more relevant to the South African context. This study proposes Farid Esack’s interpretation of the term auliya’ in Qs. al-Maidah: 51, as it pertains to the South African context. Specifically, it examines his exploration of the word’s meaning and delves into the implications of his unique perspective. This goal can be an alternative to other interpretations of the word aliyah in Qs. al-Maidah. 51: 51. The research is qualitative research with literature data that is analyzed descriptively. The primary data in this research is the meaning of the word auliya’ in the book Qur’an Liberation & Pluralism by Farid Esack. The analysis of Esack’s meaning presentation examines the literature by revisionist mufassirs. The findings of this investigation conclude that Farid Esack, based on his liberation hermeneutics, interprets the term auliya to connote collaboration and solidarity. Esack’s interpretation implies that it is impermissible for a Muslim to collaborate with non-Muslims unless he does not forsake Muslims, intends to safeguard believers, has entered into a peace treaty with believers, and refrains from fighting against them. When contextualized within South Africa, Esack contends that a believer can cooperate with non-Muslims if it promotes the well-being of Muslims and combats racist conduct, oppression, and injustice. However, additional research is imperative to ascertain the pertinence of utilizing these interpretations within the Indonesian context. This study solely focuses on scrutinizing the outcomes and consequences of Esack’s interpretation.

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