Metode tafsir al azhar McGill pdf

A case in B)int, is his stand towards the Chrisأ¤nas ceremony. Hamka held that. according to Islamic law, it was forbidden for Muslims to take part in the ritual ceremony of Christrnas day. His statement drew a strong reaction from the govemment and pressure was put on him to withdraw it in Lhe of harmony among Indonesians. But Hamka refused to rescind it and subsquently decided to his The stand should not indicate that Hamka any one religion over the other. On the contrary, he was a scholar who strove for religious harmony and fraternity in his homeland. He أںserted that one to resvkct other religions and oplXRd proselytizing practices. Religion, he remarked, •is the right Of everyone to and it faith and will, and these would meaningles if they were induced by force.” This is in with the assertion of God that there should no ctErcion or compulsion in religion. As a further instrument in circulating his reformist ideas and commenting current social issues, a magazine Panji Masyarakat,39 was published by Hamka. Panji Masyarakat kept pace with issues such as the debate concerning modemization Which in the early eventies. Concerning this Harnka that true 361bidâ€‍ 66. 37Hamka, Sejarah Umat Islam (Jakarta: Keluarga, 1952), 146-7. 38Qur’أ¤n, 2: 256. “Panji Masyarakat was established by Hamka and KH Fakih Usman (former Minister of Religious Affairs) in July 1959. This magazine was banned in August 1960 by the government for an article which the of the rulers. In 1967, Panji Masyarakat was again allowed to publish. See Ensiklopedi Islam, 1993 ed. , s.v. 15 Reproduced witn perm sslon ot the copyright owner Further reproduction prohibited Without permission