Qur`anic Prescription to Sustain Social Cohesion: A Thematic

Discussion

Salman Al Farisi

, Dewi Aprilia Ningrum

, Irpan Sanusi

and Yusuf Rahman

Syarif Hidayatullah State Islamic University (UIN) Jakarta, Indonesia

Keywords: Social Cohesion, Aduww, Al-Qur`an, Sustainability, Peace Building.

Abstract: This paper describes the verses of al-Qur`an to be a solution to maintaining multicultural Indonesian social

cohesion. Multiculturalism has become a force as well as a serious threat to the Indonesian people to create

various violences, hostilities and social conflicts. By using descriptive analytical methods and structural

approaches, this study answers how the conflicts occurred and turned out to be a violence and hostility through

the Qur`anic framing in the word “aduww” This study finds that the use of the word “aduww” symbolizes an

attitude of competiting and beyond by using the unkind and wrong way. It caused by prejudice, greedness and

selfishness. Another, the study finds that it is the provision since the beginning, so that al-Qur`an provides

prescriptions to minimize and control the existing hostility.

1 INTRODUCTION

Sustainable development according to the Brundtland

Commission is a development that meets the needs of

the present without compromising the ability of future

generation to meet their own needs (Iris Borowy,

2014: p. ix, Bruntland Commission, 1987: Report of

the World Commision on Environment and

Development: Our Common Future). The Sustainable

development goals are the blueprint to achieve a

better and more sustaibable future for all (United

Nations, 2018: About Sustainability Development

Goals). This sustainability concentrates on several

global challenges: population and human resources,

food security, species and ecosystems, energy,

industry, and the urban challenge (Bruntland

Commision, 1987). Overall, the challenges is divided

into two characteristics: human aspirations and

mastery of nature (Michael Redclift, 2000: p. 1). The

United Nations stipulates about the 17 sustainable

development goals that are used as targets in 2030,

which is iv ncluding those related to poverty,

inequality, environmental degradation, prosperity,

peace and justice.

In Indonesia’s development, there are

several challenges faced by Indonesia: 1). Poverty,

one of the factors is the number of unemployed. The

unemployment rate in Indonesia until February 2018,

totaled 6.87 million people or reached 5.13 percent

(Badan Pusat Statistik, 2018: Tingkat Pengangguran

Terbuka (TPT) Sebesar 5,13 persen, Rata-rata Upah

Buruh per Bulan Sebesar 2,65 Juta Rupiah). One of

the other factors is the number of corruption cases.

Based on the recapitulation of corruption cases until

30 June 2018, the KPK handled 84 investigations

(penyelidikan), 93 investigations (penyidikan), 63

prosecutions, 55 inkracht, and 54 executions, and etc

(Anti-Corruption Clearing House, KPK, 2018:

Tindak Pidana Korupsi). 2). Nature problems, there

are garbage problem, in 2015 it’s estimated that every

resident in Indonesia can produce 0,52 kg/person/day

of solid waste (Winda Sartika Purba et al, 2017: p.

172), and then natural disaster problems, there are

1.134 cases in 2018 (Badan Nasional

Penanggulangan Bencana, 2018: Data Informasi

Bencana Indonesia) and deforestation cases. 3).

Culture Problems. One of the strengths that

Indonesia has is multicultural. In 2015, Indonesia had

615 local languages, 7,894 traditions (ceremony,

dance, expression, clothes, etc.), and 5,754 arts

(music, theater, performing art, etc.). But at the same

year there were also several cultures that were

threatened with extinction, such as in the arts, there

were 167 endangered arts (Pusat Data dan Statistika

Pendidikan dan Kebudayaan, 2016: p. 30-45). 4.

Education problems. Najwa Shihab, Indonesian

Reading Ambassador 2016-2020, said that

indonesia’s people reading interest ranked 60

out of

61 countries in 2017 (Alexander Haryanto, 2017:

Farisi, S., Ningrum, D., Sanusi, I. and Rahman, Y.

Qur‘anic Prescription to Sustain Social Cohesion: A Thematic Discussion.

DOI: 10.5220/0009945925332539

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 2533-2539

ISBN: 978-989-758-458-9

2533

Najwa Paparkan Data Soal Pendahnya Minat Baca

Indonesia). 5. Peaceful and Social Cohesion. There

are many conflicts that have happened in Indonesian

history, both related to ethnicity, race, and religion.

In the course of Indonesia's development,

one of the serious challenges being faced is social

resilience. Many cases of conflict and hostility occur

due to differences in ethnicity, religion and race

(SARA). The Poso conflict, for example, has became

a conflict between Muslims and Christians. This

inter-religious conflict is suspected to be a long-time

conflict and many casualties. Ethnic conflict between

Dayak and Madura or known as the Sampit tragedy

in 2001. This conflict became one of the dark records

of Indonesian history.

But the threat to the unity of the

Indonesian nation is not only in the SARA casees, but

also the radicalism, terrorism and fanaticism.

Examples of fanaticism that threatens national unity

and social cohesion Indonesia is from football fanatic

fanaticism.

Among them is the case between Persija

Jakarta football fans and Persib Bandung

(09/23/2018) which made one of Persija Jakarta

supporters, beating Haringga Sirla to death. This is

not the first case of death of supporters (Huyogo

Simbolon, 2018: Kasus Pembunuhan Haringga Sirla,

Korban Kebencian yang Mengakar).

Nowadays there have been many forms of

hostility displayed in the social media in the form of

hoaxes and hate speeches. Including Haringga's

attack was triggered by commenting on each other

with comments containing elements of hatred and

“barbaric” on social media.

Kominfo said that in 2017 there were around

800,000 hoax spreader sites in Indonesia (Ayu

Yuliani, 2017: Ada 800.000 Situs Penyebar Hoax di

Indonesia). The latest case is the hoax produced by

Ratna Sarumpaet. She claimed to be a victim of

beatings by unknown people (04/10/2018). The cases

of hoax and hate speech that occur are often related to

the polarization of the two camps ahead of the 2019

presidential election (Stefanie, Chistie,

2017:’Cebong dan Kampret’, Sinisme Dua Kubu

Nihil Gagasan).

Conflicts regarding the diversity of both

ideology, religion, ethnicity and so on are serious

challenges that threaten the unity of the multicultural

Indonesian nation. Concrete steps and solutions are

needed in preventing such social conflicts. As a traffic

of human life, religion also provides solutions to

existing conflicts and hostilities (Bryan S. Turner,

1991, M. Quraish Shihab, 2014: p. 327). To find a

solution, it is necessary to know in advance what is

hostility and where it arises, only then can a solution

in the face of hostility be obtained. Therefore, the

word "hostility" or "enemy" becomes an important

keyword, which in Arabic is translated with the word

"aduww" that mentioned 106 times in the Qur'an.

(Muhammad Fu`âd Abd al-Bâqî, 2007: p. 551-553).

2 LITERATURE REVIEW

There are many way in social peacebuilding:

communities’s contribution such as Winnipeg’s

Community-Based Organizations (CBO; faith and

ethno-cultural NGOs), who try to deal with

inequality, injustice and discrimination in society,

that researched by Kawser Ahmed. In the Qur`an,

there are many concepts that offered to social peace

building: Concept of Rahmatan li al-Alamin, concept

of jihad, concept of ukhuwah al-islamiyyah, etc.

3 METHODOLOGY

3.1 Research Method

Methods used in this study were qualitative research,

thematic method of the term al-Qur’an and Ferdinand

de Saussure’s linguistic structuralism approach used

is associative and syntagmatic analysis and will be

presented in a descriptive-analysis.

3.2 Population and Sample

The populations in this study were term “aduww” that

is mentioned 106 times in the Qur`an. The sample set

is taken 11 verses.

3.3 Data Collection Technique

Data collection technique used in this study using

Abȗ Hayy al-Farmawî’s thematic interpretation of the

Qur`an that focused to minimizing and soluting the

appearance of hostility.

4 DATA RESULTS AND

ANALYSIS

According to Ibn Faris, the word ‘aduww which

consists of the letter structure ‘ain, dal, and mu'tal

shows the meaning of transcending something and

preceding it to seek satisfaction (Ahmad Ibn Fâris,

n.d.: 249), al-Khalil interpreted the 'aduww’s

ICRI 2018 - International Conference Recent Innovation

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fragments with various meanings depending on the

derivation: come, running, attack, hold, hostile to

others in a zalim and persecution. While according to

Ibn Manzȗr it’s “coming” but some say that it means

attending or come to him until he catches up, catches,

surpasses him (Ibn Manzȗr, 1119: p. 2845). In the

Mufradât Alfâz al-Qur`an, it is stated that the word

al-'adw means al-tajāwuz (transcending, passing,

conquering) and munāfāt al-ilti`am (opposing

goodness) sometimes he describes the state of

conscience, sometimes it is a picture of walking, like

running fast. Sometimes it also relates to the

destruction of justice in human relations, also

sometimes it shows about the place or location, as the

phrase makān dzȗ ‘udawā' which means a place that

can’t provide peace for anyone who dwells in there

(Al-Râghib Al-Asfahânî, 2009: 553).

From some opinions that the authors

describes, it can be seen that the ‘aduww is a

musytarak, word has various different meanings (M.

Quraish Shihab, 2013: p. 108), that gathers meaning:

come, run, transcend, attack, hostile, conquer, punish,

violate. So, the word ‘aduww symbolizes an attitude

of competing with and surpassing the other party by

using the wrong method.

Then, authors classifies the verses of the

‘aduww which related to the context of the

discussion based on their dimension of meanings:

Table 1: Classifies the verses of the ‘aduww

Dimensio

ns of

Meanings

Verses Syntagmatic

keyword

1 Provision

for

hostility

2: 36

7: 24

20: 123

zalla huma a

syaitân ‘anhâ,

Ba’dukum li ba’d

2 Minimizi

ng the

appearanc

e of

hostility

3: 103 Udzkurû

ni’matallah,

allafa baina

qulûbikum,

ikhwânan

6: 108

â tasubbû,

yad’ûna min

dûnillah, bi ghair

‘ilm

60: 7-8

awaddah, lam

yuqâtilûkum fi al-

dîn wa lam

yukhrijûkum min

diyârikum, an

tabarrûhum wa

tuqsi

û ilaihim

3 Solutions

overcome

hostility

64: 14

hdarûhum, ta’fû,

tasfahû, taghfirû

5: 2

â yajrimannak-

um syana`ân al-

qaum

41: 34

dfa’ bi a

-latî

hiya ahsan,

ka`annahû

waliyyun hamîm

4 Limits of

formness

hostility

2: 190 Qâtilû fî

sabîlillah al-ladzî

yuqâtilûnakum, la

ta’tadû

2: 194 Qâtilûhum, lâ

takûna fitnah,

lillah

4.1 Provisions of Hostility

“But Satan caused them to slip out of it and removed

them from that [condition] in which they had been.

And We said, "Go down, [all of you], as enemies to

one another, and you will have upon the earth a place

of settlement and provision for a time” (Al-Baqarah:

36).

Syntactically, the word aduww in this

group of verses is associated with the word

ba’dukum li ba’d (to one another). the word kum

(you all) shows plural meanings, even though as the

previous context is talking about two people (adam

and hawa), so the word kum refers to the

descendants of adam and hawa (M. Tâhir ibn Asyûr,

v.1, 1998: p. 255), as the verse above.

This verse group talks about the

determination of the hostility that occurred between

Adam's grandchildren. The context of this verse

initially speaks of the descent of Prophet Adam and

Hawwa from heaven due to violations on the orders

of Allah, worsening his rules, greed which

encourages self-benefit in the form of eternity in

heaven. Violating attitudes, misunderstanding on

the other side, greed and selfishness whispered by

the devil flowed into their children and

grandchildren, thus becoming a source that gave

birth to all kinds of disputes and hostilities

(Muhammad al-Tahîr ibn Asyȗr, 2008: p. 433-434).

The verses also indirectly suggest that hostility is a

deadlock provision.

4.2 Minimizing the Appearance of Hostility

Because hostility has become a decree, the Qur'an

provides steps to minimize hostility by:

Firstly, remind each other of the beauty of

unity, as in Āli ‘Imrān: 103:

Qur‘anic Prescription to Sustain Social Cohesion: A Thematic Discussion

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“And hold firmly to the rope of Allah all together and

do not become divided. And remember the favor of

Allah upon you - when you were enemies and He

brought your hearts together and you became, by His

favor, brothers. And you were on the edge of a pit of

the Fire, and He saved you from it. Thus does Allah

make clear to you His verses that you may be

guided.”

This verse tells us to link one another with all

their might. So if someone forgets to remind him, or

if someone slips to help him rise again, don't let a split

occur (M. Quraish Shihab, v. 2, 2002: p. 208).

Reminding each other is based on recalling the unity

and unity that had been established previously.

The word ikhwânan is the plural form of the

word akh which has the same original meaning.

Therefore, in QS. Al-Isra: 27, people who are

extravagant are named with the ikhwân al-syayâtîn in

the sense that they have the same nature as the

characteristics of Satan.

In the context of this verse, those who are

united by God feel themselves the same as others.

Their pain and joy feel and enjoy together. The word

ikhwān is usually used by the Qur'an for appoint

brothers who are not siblings, different from ikhwah

who are also plural of words, which are used by the

Qur'an for the meaning of siblings, other than in QS.

Al-Hujurat: 10 (M. Quraish Shihab, v. 2, 2002: p.

208).

Secondly, do not berate when seeing evil, as

in QS. Al-An'am: 108:

“And do not insult those they invoke other than Allah,

lest they insult Allah in enmity without knowledge.

Thus We have made pleasing to every community

their deeds. Then to their Lord is their return, and He

will inform them about what they used to do.”

“And do not insult those they invoke other than Allah,

lest they insult Allah in enmity without knowledge.

Thus We have made pleasing to every community

their deeds. Then to their Lord is their return, and He

will inform them about what they used to do.”

This verse provides guidance on the

prohibition of cursing and insulting when seeing evil,

which in this context is idolatry (shirk). The word

tasabbu contained in this verse is derived from the

word sabba, which is a speech that implies an insult

to something or a ratio of a deficiency (disgrace) to it,

whether it is true or not. The invective does not

produce anything related to the benefit of religion, but

it can lead to antipathy towards the cursing so that it

can make the distance from one another increasingly

distant (M. Quraish Shihab, v. 3, 2002: p. 606).

Thirdly, love each other despite differences,

as in QS. Mumtahanah: 7-8:

“Perhaps Allah will put, between you and those to

whom you have been enemies among them, affection.

And Allah is competent, and Allah is Forgiving and

Merciful. Allah does not forbid you from those who

do not fight you because of religion and do not expel

you from your homes - from being righteous toward

them and acting justly toward them. Indeed, Allah

loves those who act justly.”

This verse is a guideline for interacting

between religious communities. Each other is

welcome to get along intimately, help each other, be

fair with others (Hamka, v. 28, 1985: p. 105-107).

The word mawaddah which is the key word

in this verse, according to M. Quraish Shihab is the

emptiness of the soul of bad will (M. Quraish Shihab,

2010: p. 88). This word has similarities with the

meaning of rahmah, which leads to the meaning of

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affection and love. It's just that the word rahmah is

only directed at the blessed because it is in weakness,

meanwhile the mawaddah which can also be directed

to those who are strong and capable (M. Quraish

Shihab, 2011: p. 5-6). Mawaddah is a level up of

love. Someone who has this mawaddah nature, he

will not fade just because his heart is upset, he will

not just break the relationship. (M. Quraish Shihab,

1996: p. 276).

4.3 Solution to Overcome Hostility

If there is hostility, the Qur'an gives several

directions, including:

The first, open the apology door, as in QS.

Al-Taghābnn: 14:

“O you who have believed, indeed, among your wives

and your children are enemies to you, so beware of

them. But if you pardon and overlook and forgive -

then indeed, Allah is Forgiving and Merciful.”

This verse provides lessons and advice to the

Muslims who are afflicted by unrest due to their

families who often infuriate them for their attempts to

harm them, so that the Qur'an describes it with the

word "enemy" (aduww) as the meaning of the majaz.

If this is the case, the Qurʻan tells you to forgive their

mistakes that can be tolerated and turn to not scold or

criticize them for their mistakes, also close their

mistakes (M. Quraish Shihab, v. 14, 2002: p. 118).

The second, the prohibition of revenge

because of hatred, as in QS. Al-Mā'idah: 2.

“O you who have believed, do not violate the rites of

Allah or [the sanctity of] the sacred month or [neglect

the marking of] the sacrificial animals and

garlanding [them] or [violate the safety of] those

coming to the Sacred House seeking bounty from

their Lord and [His] approval. But when you come

out of ihram, then [you may] hunt. And do not let the

hatred of a people for having obstructed you from al-

Masjid al-Haram lead you to transgress. And

cooperate in righteousness and piety, but do not

cooperate in sin and aggression. And fear Allah ;

indeed, Allah is severe in penalty.”

The word Syana'n is hatred that has reached

its peak. In the context of this verse, the Qurʻan

emphasizes justice that when meeting even the most

hated enemy, do not commit persecution, especially

with enemies who are hated but the hatred has not

reached its peak (M. Quraish Shihab, v. 3, 2002: p.

17). Sayyîd Qutb explained this verse is the peak in

terms of self-control and tolerance of the heart, but

not to complicate his soul and abilities. Islam

recognizes the right of the human soul to be angry and

hate. But he has no right to hostility in the turmoil of

anger and hatred (Sayyîd Qutb, v. 3, 2002: p. 507).

The third, repay evil with kindness, as in

Fusilat: 34.

“And not equal are the good deed and the bad. Repel

[evil] by that [deed] which is better; and thereupon

the one whom between you and him is enmity [will

become] as though he was a devoted friend.”

Qur‘anic Prescription to Sustain Social Cohesion: A Thematic Discussion

2537

When violence is repaid with good speech,

calm intonation and a warm smile, then resentment,

anger, stubbornness will disappear (Sayyîd Qutb, v.

3, 2002: p. 507). Unlike when violence is repaid by

violence, there are only more irritations, anger,

stubbornness and rebellion. This is where patience is

needed to defeat the urge of hatred.

4.4 Limits of Firmness in Hostility

In the theory of legal war, which in Latin is called Jus

bellum iustum, there are two parts to the morality of

the use of force: 1). When can a party be justified in

using its armed forces, it called jus ad bellum. 2).

What ways should be done in using the armed forces,

which is called jus in bello. The next verses (verses

2:190 and 194) has the same technique as jus ad

bellum, which speaks of the reason or ability for

Muslims to carry out war, with some keywords: “fight

only those who fight you” and “do not transgress”.

(Azis Anwar Fachrodin, 2015: p. 4).

The above groups of verses are a form of

norms to minimize and control conflict and

hostility. But often in some cases violence and

hostility cannot only be controlled through gentle

actions, therefore in QS. Al-Baqarah: 190 and 194

speak of the norm at the defensive stage. This stage is

given after the destructive stages fail as described

previously. Firm action, in the context of this verse:

war, is permissible but only within certain limits, that

is, until peace is achieved, so the basic requirements

in this step are as a peace effort, again not because of

anger and resentment.

5 CONCLUSION

Hostility and conflict are a provision since the

beginning, it caused by sȗ’ al-zan (prejudice), mis-

communication, greedness and selfishness. So that,

Qur`an give many way to build social peace. There

are two ways can handle conflict: a). Destructive

ways like remind each other about the beauty of unity,

prohibition to act that implies an insult when it views

badness and contradicted, love, help and be fair each

other in differences and diversity, forgive the mistake

and self-control with prohibition of revenge because

of hatred, and repay hostility with kindness, b). Firm

action, if the destructive ways is failure. The way

needed is the defensive in form of dicisive action until

peace is achieved.

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