CHAPTER I

PRELIMINARY
A. Background

Naturally, people are social creaion. For them, life in social environment is
necessity. One of the verses in the Qur’an revealed this case (49:13). It clearly explains
social relationship among pople so that they need each otther (Shihab, 2003). Role of
people as part of life environment is very expected in managing andmaintaining the nature
so that it can be essential for them. The change of life encironment done by poeple is
accordance to Surah Ar-Ra’d [13]:11. The explanation is as follows:

“This verse talks about two kinds of change with two actors. Fitrs, change of society
that the actor is Allah and secondly, change of human self-condition (mental attitude)
that the actor is human. Canghe done by God exactly happens through society relus
that were passed. The rules don’t choose affection or differentiate between
society/group with another society/group..” (Shihab, 2003).

The canghe of people mentality is done trhough education. In USA, education that
supports canghe of society mental and is relevant to country goals is known as civic
educatin that is education to strengthen and develod self goverment. In democratic society,
civic education is “a must because ability to participate in democratic society, to critically
think, and to consciously act in a plural word that requires empathy that enables us to
listen and that’s why it can accomodate another group and all requires proportional
ability”. Principally, civic education in USA has three main components; civic
knownledge, civic skill those are intellectual and participation and civic dispositions, those
are main public ande private chracters. (Branson, 1999). Practically, civic education
appreciates deversity of people culture. So, it is related to multiculturalism and
multicultural education.

What is multiculturalism and (or) multicultural education? Multiculturalism is

notion taht describes race diversity that lives in a harmonic pluralism. Therefore,
multicultural is related to pluralism that views diversity as reality of humanity (Sardar &
Loon, 2003). Multicultural is diversity that should be understood as fact of humanity. So,
it is not only notion or concept about diversity but also practice about existence of the
diversity (Martono, 2003).

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 Concept of multiculturalism is core of multicultural education, which is process,
tolerance, understanding, and knowladge that considers diversity of culture, and word
view, concept, value, belief, and life attitude.

Internationally, rule foundation of multicultural is based on Universal Declaration

of Human Right that was legalized by the General Board in Resolution 217 A (111) on 10
December 1948 section 26 verse 1 that sounds:

“multicultural education should be directed to fully develop human personality and

strengthen the respect on human right and basic freedom. Multicultural education
should improve understanding, tolerance, and brotherhood among all nations, racial
groups, and religions and develop PBB’s activities in maintaining peace”
(Nurkhairan, 2004).

Natoinally, rule foundation of multicultural education is based on Rules of

National Educational System number 20 year 2003. The fourth section of the third chapter
(Principles of Education Implementation) sound that “education is democratically and
fairly done and based on the justice and also indiscriminative by glorifying human right,
religious culture, cultural values, and nation diversity.”

Universal Declaration of human right and Rules of National Educational System

show appreciation on human right as human basic freedom and on diversity as reality of
humanity. Both also forbid dicreminative action and support all individuals to glorify
democracy.

Term of multicultural itself does not exist in The Qur’an, however, its values
became attention of modern mufasir, llike being done by Ahmad Musthafa Al-Maraghi in
Tafsir al Maraghi and M. Quraish Shihab in Tafsir al-Mishbah. Both explained presence of
the certain values sich as variety of culture containg in Surah al-Hujurat [49]: 13 that must
be respected and applied in daily life. They also revealed three bad characters in Surah al-
Hujurat [49]: 12, those are prohibition: (1) to have a prejudice againts people and accuse
them to do treason by words and deeds because it is a sin per se, (2) to look fo ugliness
and shame of others, and (3) to talk about things they do not like because it is the same as
we eat our own brother’s carcass (Al-Maraghi, 2006 and Shihab, 2010). Trhee prohibitons
explain universal values applied to anyone, and so they can be categorized as multicultural
values.

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 Tafsir Al-Maraghi and Al-Mishbah become sample of this research because they
are categorized as modern exegeses. The characteristics of modern exegeses are (1) very
practical in revealing the sides of the modernity of the qur’an (Baidan, 2003). Threfor,
they are easily understood by all people and (2) very strong in building the foundations of
modernity of the qur’an and sharp in building arguments that could convince the reader
why the Qur’an must be in accordance with the contemporer conditions. Modern exegeses
contain the relevance of the concept of th multicultural with modern exegesis character.
Multicultural concept closely relates to human universal values that become strenght of
human life regardless of gender, race or religion, while the character of modern exegesis is
relevant to the development of society. It develops universal values in the interpretation
and is very useful for all people with a backgroud of different social status.

Tafsir Al-Maraghi is the responsibility of the outhor towards the development of

society at that time and also to address the challenges and problems of people who need a
fundmental solution. Theefore, he tried hard to offer solutions to various problems of the
people to interpret the qur’an in accordance with the times so that it can be useful to
society when faced with various problems of life.

Tafsir Al-Mishbah was insepareble from the character of Indonesia as a country

with diverse ethnicities and cultures, and it offers solutions to the problems of culture and
beliefs diversity, such as the conflicts that rise a variety of horizontal violence in the name
of religion, ideology or class. The most recent example is thet violence that occurrd on the
Jemaah Ahadiyya becouse they are deemed to insult religion or violence perpetrated by
terrorusts based on their understanding on the holy book. This exegesis were written in
1998 and completed in 2007. Quraish Shihab is one the pioneers in the use of maudhu’i
method Indonesia after tahlily was widely used in method of exegesis. He became an
inspiration for researchers or writers of exegesis to develop and implement
maudhu’imethods. The development and application of the method is in accordance with
the reality of people who are fased with new problems that require The Qur’an (as a guide
for humans) to solve them.

The rejection of the concept of multicultural emerges from people wo think that
concept of multicultural threatened education. A Muslim activist, Adian Husainy through
his writings denies the book “Pendidikan Agama Berwawasan Multikultural” by
Zkiyyudin Baidhawy. He did not agree that multicultural education will brighten religious

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education. According to him, even multicultural education with unity of all theology will
destroy the nature of religious education because with such concept, religion will lose
character of its nature. He quoted Dr. Anis Malik Thoha (an expert on religious pluralism)
who repeatedly said that one of the evil characters of religious pluralism is its
aouthoritarian character to dispose of all beliefs and replece them with a single “universal
theology” (Husainy, 2009).

Based on the rejection on concept of multicultural and lots of conflict and violance
in the name of religion and culture, continued research on multicultural should be done.
Further studies will consider that polemic and comflicts with the scientific spectacles and
examine the roots and then the result can be campaigned through dialogue among religions
and cultures.

So, research on multicultural values in the Qur’an conducted by mufassir (people

who interpret The Qur’an) is really needed to strengthen conceptual foundation of research
on applying multicultural education in islamic education institutions. The research will
answer the following question: how are multicultural values in the modern exegeses?

B. Formulation of the problem

1. Defination of Cultural?
2. Defination of Culturalism?
3. Categories of Values Multicultural?

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 CHAPTER II
DISCUSSION

A. Defination of Culture

The word “culture” and multiculturalism have linkage concept to each other.
“Culture” is a basic word of multiculturalism (Naim and Sauqi, 2008). Culture can be
viewed from various perspectives that build a very broad area of study. Meaning of culture
ranges from individual spaces to public space that make the meaning and explanation of
culture varied. However, culture can be limited in terms of who is involved with the
culture. Humans engage with culture, both as a “create” or destory” the culture, and not
the other gods creatures. Culture is the root of multiculturalism (Mahfud, 2009 &
Maslikhah, 2007).

Thus, the concept of multiculturalism is linked to the concept of culture. The word
“Culture” consists of two words, namely intellect and power. “intellect” refers to the
human spiritual expression, while the “power” is associated with the physical behavior of
human beings, to express its ability to achieve a goal. Kroeber and Kluckhohn make seven
categories of the culture. The first category relates to the defenition of culture. Most
expeerts interpret the culture of a complex entire that consistsof different elements, such as
knowladge, belief, art, law, morals, habits, and some other capabilities poduced by
humans as members of society. The second chategory relates to he cultural hstory seen as
a social heritage or tradition. The third chategory emphaiizes the normative aspect. Culture
is considered as a rule or way of life. This chategory looks at culture as a unity of ideas,
values and behaviors. The fourth category of culture takes the appoarch that sees culture as
something associated with the process of human adjustment to the natural surroundings as
a medium for problemsolving. This category emphasizes the provess of learning and
habituation to understand the nature around and place importance on the idea of public
relations with the environment. The fifth category relates to the structural aspect and is
concentrated on the study of cultural patterns and organization. The sixth category
inteprets culture as a product of the association, which emphasizes the importance of ideas
and symbols. This category tries to interpret culture as a product or artifact that
distinguishes humans from animals. Seventh category is in line with the expression of

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some scholars who consider the definnition of culture incomplete and can not be judged
according to present systematic definitions (Bey, 2003).

B. Definition of Multiculturalism

Ethimologically, multiculturalism is formed from three words, namely multi

(many), culture (culture), and ism (understanding/teaching/belief) (Mahfud, 2009 &
Maslikhah, 2007).

Terminologically, multuculturalism is the belief or understanding that every

society is always associated with the culture and every society has a culture (Sham, 2009)
or “a set beliefs and pratices are run by a group of people to understand themselves and
tehir world and organizes life their individual and colletive “(Parekh, 2008).
Multiculturalism is the idea that generates a stream of the view that there is cultural
diversity inn public life (Azra in Baidhawy, 2005). Cultural diversity can promote cultural
equality, so that between one culture and other cultural entities are not mutually
antagonistic (Syam, 2009), but instead be able to build a culture of harmony among them.
Multiculturalism is a “social-intellectual movement that encourages the values of diversity
(diversity) as the core principles and reinforce the view that all cultural groups are treated
aqually (equal) and are equally respected” (Baidhawy, 2005) or “a belief that the group
ethnic or cultural groups can coexist peacefully within the principles of co-existence
marked by a willingness to respect other cultures” (Sparingga in Martono, etc., 2003).

C. Categories of Values Multicultural

Multicultural have several categories of values that can be used as a benchmark to

track the quranic verses relted to those values. These categories are(1) learning to live in
diversty, (2) mutual trust, mutual understanding and mutual respect, (3) appreciation and
interdependence among humans (solidarity) and (4) fight for conflict resolution and
reconciliation without violence.

Quranic verses on learning to live in a different are Surah al-Baqarah [2]: 62,213
and 256, Surah Ali Imran [3]: 19, 64, and 110, Surah An-Nisa [4] 1 and 163, Surah Al-
Maidah [5]: 69, Surah Al-Kahf [18]: 29, Surah Al-Hajj [22]: 34 and 67, Surah Al-Fath
[48]: 29, Sueah Al-Hujurat [49]: 13 and Surah al-Kafirun [109]: 6. The verses were

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chousen based on its content deemed to have relevance with realningto live in association
with the difference. The content of these are(1) equal opportunity for anyone to believe in
Allah and get the rewad of him (2) the unity and brotherhood of mankind, (3) freedom of
religion and belief,(4) some of the basic equation of religion, (5) ideal islamic society, and
(6) the trut comes from God and He ensures the happiness of the righteous believers.

Quranic verse on mutual trust, mutual understanding, and mutual resfect are the
surah Al-hujurat(49):11 and 12. The content is about (1) eliminating the hatred and
presumption of gulit and (2) building trust and understanding.

Quranic verses on the appreciation of the interdependence among human

(solidarity) are surah an-Nisa [4]: 36 and Al-maidah [5]: 2. The content is about (1) doing
good to man with no distinction as to race, ethnicity, religion, or class and (2) building
solidarty among people. Quranic verse on fighting for conflict resolution and
reconciliation of non-violence are surah Ali- imran (134) and 159. Surah An-Nisa (135),
al-Anfal [8]: 61-62, an-Nahl[16]: 125, al-Hajj[22]: 167-169, al-Qashash [28]: 77,
Saba’[34]: 24-27, al-Ankabut [29] : 46, as-Shura [42]: 37 and 42. The content is related to
(1)reconciliation and dialoge among religions and beliefs, (2) be an indiscriminate one, (3)
character of the Prophet i the community, (4) no following the lust, (5) enforcing the
peace, and (6) God as judge of the difference.

1. The value of living learning in the difference

Verse 62 of al-baqarah talks about equal opportunity for all people of faith to
get a good response from God Almighty. The requirement is they have to believe in
Allah and the Hereafer and do the goodness. There are four classes referred to that
paragaraph. First, in the class of the muslims, that, is people who claim to believe in
prophert Muhammad. Second, the jews, that is people who claim to believe in prophet
Musa. Thir, the cristians that is, people who claim to bilieve in Jesus as. Fourth people
of shabbi’in, the idolaters, or followers of other religions and beliefs. They are also
referred to as the believer in the power of the stars and believer in some prophet (Al-
Maraghi, 2006). Thus, this paragraph provides for the recognition and affirmation of
religion and belief that they will get the goodness. What interesting is word Shabi’in.
The word is defined as teh followers of other religions and beliefs. In the present
context, they are among the followers of religions other than Islam, Judaism, and
Christinity. They can be the Buddhist, Hindu, Confucian, Sinto, and community and

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 followers of mistical bilief in Almighty God that were scattered in the area of West
Java as in district of Cibubur Kuningan and Ciliin Bandung. If they believe in Allah
and the Last Day and do the goodness, they will get a reward from God Almighty.
Verse 62 of Surah Al-Baqarah [2] is strengtened by the verse 213 that speaks
mankind as a single race. This verse axplains that since the first, human being
waspeople with belief in monotheism, but after the fall of the intructions book such as
the Torah, the Gospel, and the Qur’an they quarreled and were divided (Shihab,
2010).
Mankind as the single race shows that they are interconnected in life. There is
no life for them unless they helps each other in life. Their relation to each other
precisely is buit from the diference among them. This is because they are equipped
with human potencies and capabilities of different reasoning. The prophets as the
giver of glad tiding and warning have a big hand in helping them to use the potenties
and abilities.
This is comfirmed by verse 256 of surah al-baqarah. The cause of the fall of
this verse, as nattared by ibn Abbas, is relation to a group of people from Ansar
society named Husen. He had two sons who are both Christians, later he asked th
Prophet why he did not force them to enter islam. So, this verse come down to answer
the questions Husen. Another report said that there had been a dispute between the
father and both children of religious differences among them when they were one
family, then they complained to the messenger and the verse falls to address the
problem. (Al-marigi 2006).

2. Value of mutual trust, mutual understanding and mutual respect

The fall of verse 11 of surah Al-hujurat is with respect to ridicule of Bani

Tamim to the companions of the prophet who are considered poor, such as’Ammar,
Bilal, Suhaib, Khabbab, Ibn Fuhairah, Salman al-Farisi, and Salim. Another report
states this verse relates to Saffiyyah bin ibn Huyaiy Akhtab. She came to the prophet
Muhammad and said the women tauted her by saying to heer as a Jewish’s son of two
Jews. The Prophet said to her to say to them that the father is Aaron, the uncle is
Moses, and her husband is Muhammad (al-Maraghi, 2006).

This verse describes prohibition to mock others and ridicule themselves and
others and call each other with bad calling and is not liked by whom they called. This

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 verse is addrested to all people, both men and women (Shihab, 2010). People who
believe in Allah are called by this verse in order that their faith is not damaged and
their social life is not collapsed because of the attitudes that are not commendable.

Verse 12 of surah al-hujurat is a continuation of the previous verse that equalty

forbirds people to do bad qualities. The difference is that bad characaters in the pre
ious verse are open and can be known directly by others. Whereas in this verse the bad
characters are hidden. Although hidden but they can be triggers for them foud in the
previous verse. The bad charaters cointained in this verse are bad prejudice, finding
fault of other, and discussing the disgrace of others. This verse clearly explains the
parable of people who open and talk about the shame of others as they who eat the
flesh of his own brother and and they certainly would not want to eat and must avoid to
eat it. As such, they should also avoid talking about the shame of others as they avoid
to eat his brother’s carrion (Shihab, 2010).

3. Value of appreciation and interdefence among human (solidarty)

Verse 36 of surah An-nisa contains the advices that are not only addressed to
believers, but all human beings. The advice is related to the obligation to worship God
and not associate Him with something else beside Him, to perfectly do goodness for
both parent, families, relatives, orphans, the poor , neighbors who are close or far to
home and kinship, colleague, I bn sabil (street children and those who their supplies
finished whreas they was still on they way) and bondsmen( Shihab 2010).

According to the previous verse, the neighbors are part of the family, which are
relatives of same village or residence. The religion encourages us to be kind to
neighbors, despite different religions and beliefs. This has been examplified by the
Prophet when he wake a son of a Jewish neighbor. Ibn Umar also ordered servents to
slaughter a goat presented to a Jewish neighbor. Ibn Umar’s attitude is in accordance
with the Prophet : “No stopping Angel Gabriel bequeathes to me about a neighbor”.
Another Hadith narrated by Imam Bukhari and Muslim reveales that the Propher said :
“ who believe in Allah and Hereafter, she has to do goodness to his neighbor” (Al-
Marghi, 2006).

Verse 2 of surah al-maidah conforms the previous verse one the necessity of
doing good sunch as helping each other. This verse relates to the necessity to help

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 each other in srigteousness and piety and prohibition to help in is and transgeression,
this verse “a fundamental prenciple in a partnership with anyone for the purpose of
virtue and piety”(shihab, 2010). The importaince of the attitude of mutual help among
people is described as follows.
“Other of mutual assistance in virtue and piety is a part of community
foundations in the Qu’an, beacuse it required the people to help each other in
terms of anything that could be useful for individuals or groups in the religious
life and their world and all pious activities which can prevent a destruction and
badness for themselves” (Al-Maraghi, 2006).

4. Value of conflict resolution and reconciliation whitout violence

Verse 134 of surah ali imran forgives attituteds regarding other people’s
mistakes. Underlined of this paragraph is related to the attitutede giving forgiveness to
people who have oppressed and this is part of doing good to people. There are there
ways to ti good contained in this paragraph. First, by giving usefulness to others,
whether it is knowledge, service, or property. Second, restraining badness to others by
not to retaliate evil with evil, although opportunity to do badness is very open. The
second example is to hold anger. Third,forgiving him by freeing the rights that should
be accepted. For those who do good, love of God is suffient to have. Love of God is
the highest rank counter(Al-Marghi,2006).

Four advantages of deliberation are (1) it may explain the levels of thingking
and understanding, and levels of love and sincerity for the welfare of the people, (2)
people’s reason and mind is varied, then with the deliberation, diverse opinions will
emerge and can be considered by averyone, (3) capable of selecting the most
appropriate opnition to be used or practiced, and (4) it can build togetherness among
people, thus deliberation can unite different personality so that it can reach an
agreement among them (Al-Maraghi, 2006).

The verse is endorsed by verse 15 of surah Ali Imron [3]. The last verse was
revealed after the battle of Uhud. Some of his companions were gualty at the time, but
the Prophet did not get tough. He remains soft by forgiving their mistakes. This is
consictent with the content of verse 4 of surah al-Qolam [68] explaining thet the
massenger has a great moral and for verse 128 of surah at-Taubat [9] revealing that

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the Prophet’s attitude is very gentle and loves people 9Al-Maraghi, 2006). Other
prophet’s noble characters are that he often consults with the companions of the
problems people face. The Prophet conducts this tradition of deliberation during his
life, but unfortunately after his death, the radition of deliberation is no longer made,
so that there is consideration that deliberation is not part of the Islamic political
tradition.
Four adventage og deliberation are (1) it may explain the levelsof thiking and
understanding, and levels of love and sincerity for the welfare of the poeple, (2)
poeple’s reason and mind is varied, then with the deliberation, diverse opinions will
emerge and can be considered by everyone, (3) capable of selecting the most
appropriate opinion to be used or practiced, and (4) it can build togetherness among
people, thus deliberation can unite defferent personality so that it can reach an
agreement among them (Al-Maraghi, 2006).
Verse 135 of An-nisa instructs human being to do justice for the public affairs
can not be achieved expect through justice and law enforcement can no be perfect
expect through justice enforcement. Stand for justice despite incriminating
themselves, parents, or relatives and do not love someone because of poverty of
wealth. Justice must take precedence over any considerations. Only tradition of
jahiliyah that considers kinship or brotherhood (Al-maragi,2006).

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 CHAPTER III
CLOSING

A. Conclusion

Modern exegeses contains four multicultural values, therse are (1) leraning to live
in the diversity, (2) trusting, understanding, and respecting each other, (3) being inter-
depence and appreciation among people, and (4) praciting conflict resolution and
reconciliation whitout violence.

The Qur’anic verses that indicate the first value are fourteen, thses are the surah
AlBaqarah :62,213 and 356, surah Ali-imran 19 and 110, surah Ann-nisa 1 and 163, surah
al-maidah 69, surat alkahfi 29, Alhajj 34 and 67, Alfath 29, Al-hujurat :13 and Alkafirun
6. The verses that indicate the second value are surah Alhujurat 11 and 12. The verses that
indicide the third value are surah An-nisa 36, al-maidah 2. The verses that indicate the
fourth value are fifteen, these are sunah Ali imran 64,134, and 159, surah An-nisa 135, al-
anfal 61 and 62, an- nahl 125, al –hajj 168-169, al-qasas 77, al-ankabut 46, surah saba 24
to 27, surah asg-shura 37 and 40. So, number of verses indicatinf four multicultural values
are thirty three.

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