Qur’anic Verbalization On The Issue Of Religious Freedom In Indonesia

This article aims to understand the verses on religious freedom using method of Verbalization of the Qur‟an, which was coined by Muhammad Alwi HS, in the Indonesian context. Based on its initial form and identity, Verbalization of the Qur‟an is a method that has a strong foundation in providing an understanding of the Al-Qur‟an in a different space and context from the time of revelation, including in Indonesia. As for the verse - The verse studied in this article is QS. Al-Baqarah [2]: 256, Q S. Ali Imran [3]: 64, QS. Al-Qashash [28]: 56, QS. Yunus [10]: 99. The result that is found in this article is that all of these verses prohibit the imposition of coercion on other people to follow a certain religion. Faith is the right of everyone who is blessed by God, as Allah does not make all believers or unbelievers, but allows everyone to choose the faith (religion) they want. In the context of Indonesia, the verbalization of the verses of religious freedom can be found in the form of a national and state constitution, namely based on the 1945 Constitution in article 28E paragraph (1), the 1945 Constitution in article 29 paragraph (2), the first principle of Pancasila "God Almighty", Law no. 39/1999 on Human Rights (HAM), and article 28I of the 1945 Constitution concerning the ratification of the International Covenant on Civil and Political Rights.


Introduction
In a nation-state, including Indonesia, it becomes inevitable when there are followers of various religions. Indonesia itself has five official religions recognized by the State, namely Islam,Christianity,Hinduism,Buddhism,and Confucianism. 1 In the Indonesian context, the existence of religious diversity also has historical value, wherein the struggle to seize the independence of the Indonesian nation from the hands of the colonizers, it is not only fought for by one religious community but also cooperation between adherents of other religions. 2 The fact of religious diversity demands the guarantee of freedom of religion within a country, namely so that the country does not become divided. The relationship between one religion and other religions needs to be put forward so that the integrity of the country as an ancestral heritage remains intact. 3 The guarantee of freedom of religion is also important so that conflicts do not occur because one religious group considers other religious groups to have problems in having faith, deviating, and even being heretical. 4 According to Ali Ihsan Fauzi, in the Indonesian context, the formulation of Law Article 29 paragraph 2, "The state guarantees the freedom of each citizen to embrace his or her religion and to worship according to his religion and belief" becomes the legal basis for allowing Indonesian citizens to choose their religion. according to his beliefs and there is no compulsion. 5 This means, through this article, the freedom to embrace any religion has been legally constitutional. Sayyid Ahmad Tanthawi, a great Egyptian scholar who was once Sheikh Al-Azhar, stated that freedom of religion is something that is highly respected in Islam. That is because being forced to religion is not considered valid. 6 Furthermore, The Universal Human Rights document which was approved by the United Nations includes religious freedom as an important thing that must be upheld by all people in the world. The human rights document has even become an international Magna Carta (international religious issues, namely the verses on religious freedom. To achieve the interpretation of these verses, this article will use metod of Verbalization of the Qur"an. Method of Verbalization of the Qur"an, which was initiated by Muhammad Alwi HS, one of the authors of this article, can be understood as an attempt to re-convey the contents or message of the Al-Qur"an in today's context by using the oral discourse of the Al-Qur"an, which becomes the initial form and identity of the Al-Qur"an when it was delivered from the Prophet Muhammad SAW to the Arab community. 12 By using the Verbalization of the Al-Qur"an, this article will prove that Islam, in this case, the Al-Qur"an, highly values religious freedom.

Method of Verbalization of the Qur'an
As briefly it has been explained in the introduction that method of Verbalization is an attempt to re-convey the content or message of the Al-Qur"an in today's context by using the oral discourse of the Al-Qur"an, which becomes the initial form and identity of the Al-Qur"an when it is delivered from Prophet Muhammad SAW to the Arab community. From this, there are two main arguments regarding this method, namely in theology and historical facts.
Theologically, this method of Verbalization of the Qur"an is based on the understanding and belief of Muslims (from any group) that the Al-Qur"an is Kalamullah. The word Kalam in the Arabic dictionary is interpreted as an expression that is formed from a sound that has a perfect function. 13 From the name, Al-Qur'an, there are three root words: qaranah (collect), qarinah (sign), qara'ah (collect; read), 14 that all three contain the same meaning, namely collecting.
M. Quraish Shihab said that compiling becomes the root meaning of reading, conveying, and so on. 15 From this, it can be concluded that from the root word, the Al-Qur"an contains the meaning of being recited, which does not necessarily require writing. Manna Al-Qattan, for example, defines the Al-Qur"an by departing from the origin of the word, namely qara'ah, which he then understands as letters or words strung together to become an expression. 16 Furthermore, the Al-Qur"an itself calls its identity an oral revelation, for example, the Al-Qur"an is referred to as Kalamullah heard (QS. Al-Taubah: 6), Al-Qur"an as Kalamullah read by an illiterate Apostle (QS. Al-Jumu'ah: 2), and so on. In the hadith, the revelation of Al-Qur"an as a phenomenon of an oral text has been seen since the process of the first revelation in Hira. In another hadith, it is explained that one of the processes of revelation is when an Angel (Jibril) turns himself into a human and then speaks to the Prophet Muhammad.
The phenomenon that the Al-Qur"an was presented orally can also be found d of natural facts about the historicity of the Al-Qur"an itself, which of the Prophet Muhammad to the Arabs.
At the same time the Muslims, until now, believed that the Al-Qur"an today is Kalamullah that mutawatir: transmitted by people who are reliable, from oral to becoming a mushaf.
Gregor Schoeler said that in the process of transmission, to be Manuscripts 'Usmani, the writing of the Al-Qur"an is constantly confirmed by oral transmission. 17 This can also be confirmed by the history of oral tradition 18 and the transmission of knowledge 19 the Arabs of that time were carried out orally.
If so, then it can be understood that the Al-Qur"an which is currently in the form of muṣhaf is an oral text, in other words, the Al-Qur"an in written form contains oral characteristics, both in the editorial and in the understanding of the verse. 20 Focusing on understanding, understanding that departs from oral will automatically involve the context of the speaker and the interlocutor. This is because of the speech event, the speaker and the interlocutor are in the same context. 21 Jan Vansina considers that the same context makes the oral as a testimony. 22 In this case, the narrative of revelation is inseparable from the context attached to it, so that the event of the speech becomes a testimony at the time of revelation where each verse is tied to the context of the speech. From here, it can be an understanding that the use of verbalization of the Qur"an is to use components of orality of the Al-Qur"an, the speaker, the opponent speech, speech text, and speech context, which were then applied by the reviewers in their respective contexts. Prophet Muhammad as speaker, Arabic Society as the opponent of speech, Al-Qur'an as speech text, and Arabic as the context of the speech. Thus, the rarity of this method is the first to present verse of the Al-Qur"an as a speech text. Second, to understand the context of the narrative process by speakers and interlocutors on a micro level which is then continued in the macro context. Third, analyzing the important terms in the verse, if necessary then analyzing the meaning of texts other than the Al-Qur"an such as classical dictionaries, hadiths, or poetry. Fourth, capture the message Al-Qur"an then delivered and adapt to the context of the interpreter or the reviewer. 23 Look at the method of Verbalization of the Qur"an:

Freedom of Religion in the Traditional Interpretation
Before presenting the understanding of religious freedom in the Al-Qur"an using the method of Verbalization of the Qur"an, various interpretations of it are first mentioned. This is 23 The explanation of this method is an improvement as well as a refinement of the previous writer's writings, in Muhammad Alwi HS, "Verbalisasi Al-Qur"an dan Nilai Pancasila: Legitimasi Surah Al-Maidah/5: 49", dalam Jurnal Suhuf, vol. 12, no. 2, 2019. In principle, the explanation in it is the same , only in this article the author seeks to make it easier for the method to work.

Hudan Al-Qur'an
: 256, According to Al-Marāgī in his interpretation, the verse is a reminder to the Prophet and his people that there is no compulsion in religion because religion is a matter of faith. Faith itself is submission, not compulsion. Therefore, invite other religion can not be forced, but must by using arguments. According to Al-Maraghi, this paragraph was enough to be the answer for some people who want others to convert to Islam but is done using violence and take up the sword. 24 Ibn Jarir At-Ṭabarī said that the verse was revealed in connection with the prohibition of the Ansar people who were worried that when their children converted to Jews, then the Prophet Muhammad "your brothers and friends have been given a choice, be with you (Islam)

Verbalization of Verses of Religious Freedom
Previously, various interpretations of religious freedom have been explained in the Al-Qur"an. These various interpretations indicate that freedom of religion is the right of every human being which is not good if there is intervention or coercion in religion. In this section, we will verbalize the verses related to religious freedom. This verbalization effort is carried out in the context of responding to religious freedom that occurs and is developing in Indonesia. As in the step method of verbalization, step first is the text of the speech, which in this case has been described above.
The second step is to understand the context of the speakers and the interlocutors. The third Rare is to analyze in terms of terms that are considered important in the following verse. With regards to QS. Al-Baqarah: 256, the author will focus on the term La Ikraha for being a focal point in this verse and closely associated with this research.
Furthermore, the words Ikraha dictionary Mu'jam Muqais has the opposite meaning (antonyms) of ridha that can be understood bless and mahabbah that can be understood like, 42 so that the meaning of ikraha here can be understood as hating or forcing. In the context of QS. Al-Baqarah: 256, the word ikraha here can be referred to as force. In connection with Q S. Āli "Imrān [3]: 64, the author will focus on the term sentence, which comes from the root word ka-lam-mim or kalamun. In the Al-arb oral dictionary, the word kalamun has the meaning of lafdz or an expression. 43  At this point, based on the three steps of verbalizing the verses on religious freedom above, it can be concluded that both in terms of the analysis of the context of the narrative of the verse and the analysis of the terms in the text of the utterance, all contain the understanding that the Al-Qur"an prohibits coercion to other people to follow a certain religion. Faith is the right of each person who is blessed by God, as Allah does not make everyone believe or not, but allows everyone to choose the faith (

Verbalization of Freedom of Religion in Indonesia
In the previous section, several steps of the Verbalization method have been explained in analyzing verses related to the issue of religious freedom. The measures are only discussed the context of the speaker and opponents said the passages about religious freedom. These various analyzes all contain the understanding that the Al-Qur"an prohibits the coercion of other people to follow certain religions. Faith is the right of each person who is blessed by God, as Allah does not make everyone believe or not, but allows everyone to choose the faith (religion) he wants. Here, this section will continue the analysis of the verbalization method to the fourth step, which is to capture the main message of each which is then applied in the context of the reviewer. The separation of the fourth step sub-discussion from the previous steps here is because the fourth step contains a discussion of the Indonesian context, which will be analyzed at length regarding religious freedom.
Furthermore, problem of religious freedom in Indonesia are protected by the state constitution of Indonesia, which are as follows: 45 First, the 1945 Constitution in article 28E paragraph (1) which states that "Everyone is free to embrace a religion and worship according to his religion, choose education and teaching, choose a job, choose citizenship, choose a place to live in the territory of the country and leave it, and have the right to return".
Second, the 1945 Constitution in article 29 paragraph (2), namely "The state guarantees the independence of every citizen to embrace religion".
Third, the formulation of the first principle of Pancasila "God Almighty" frees the nation's citizens to choose to embrace a religion that was formalized in Indonesia, that is, as long as they still believe in God in the One. Moreover, this precept is the first principle, which can be said to be an umbrella for the following precepts, namely humanity, unity, deliberation, and According to Djohan Effendi, freedom of religion is not an independent thing. Its position is closely related to other values in terms of both rights and obligations, which involve the state, groups, individuals, and power. 48 From this it can be understood that religious freedom is the freedom possessed by a person who embraces a certain religion, without being disturbed by any coercion, by anyone, and legalized by the state and its constitution. Djohan Effendi agreed that freedom of religion should be upheld. According to 46 Soekarno, Negara dan Tjita-Tjita Islam, in Faith dan Castel, 1953, p. 164-170. 47  him, a government that does not give birth to a certain religion will not oppress the community nor will it restrict certain religions. Religious freedom is closely related to liberalism, which aims to prioritize freedom of thought, especially in the context of religious freedom. The concept of religious freedom, which is a concept derived from pluralism, departs from the assumption that religions are not the same, and at the same time becomes a necessity in a diverse society so that they can accept differences. 49 Abdurrahman Wahid (Gus Dur) said that human awareness of the diversity of Muslims and the diversity of humans. In religious freedom, every religious adherent is free to express his religion. Islam as a religion of rahmatan lil alamin is also applied in real life without any discrimination in other religions.
For Gus Dur, freedom of religion is religious teaching whose territory is private. Gus Dur provided principles in religious freedom, namely Islamic universalism, Islamic indigenization, democratic values, human rights principles, and principles of justice and egalitarianism. 50 However, the existence of the 1945 Constitution in article 28E paragraph (1) individuals, in the context of a state constitution, freedom of religion is something that is the right of everyone. Furthermore, the effort to grant the rights to religious freedom is in line with the understanding of the above verses of religious freedom, especially after being studied using the Verbalization method.

Conclusion
From the various explanations above, it can be concluded that method of Verbalization of the Qur"an"s Alwi Said Hs shows religious freedom in the Al-Qur"an,