<![CDATA[Tulisan ini berupaya mengintegrasikan interpretasi tekstual dan kontekstual kata Khalifah QS. Al-Baqarah ayat 30 dalam merespon gerakan Hizbuttahrir di Indonesia. Penelitian ini menggunakan konsep Ali Reza'i Isfahani dalam bukunya The Logic of the Exegesis of the Quran) tentang tahapan berfikir kontekstual integratif mulai dari konteks literal, kronologi, hukum, hingga konteks kontemporer. Setelah itu, disimpulkan dengan tahapan mulai dari memahami tujuan ayat, melepaskan subjektifitas (lokalitas) tempat, masa, dan pelaku, mengambil kaidah universal Ayat, dan menerapkan pada objek baru. Data penelitian ini adalah interpretasi kata khalifah dengan metode jami’ (komprehensif) yang menalar logika interpretasinya berdasarkan prinsip-prinsip metodologi integratif seperti Thaba'thaba'i, Makarim Shirazi, Javadi Amuli, Reza'i Isfahani, Fakhruddin Al-Razi, dan M. Quraish Shihab. Interpretasi kontekstual integratif kata Khalifah pada QS. Al-Baqarah [2]: 30 adalah bahwa manusia pilihan sebagai khalifatullah bukan manusia secara umum tapi adalah manusia terpilih yang suci yang senantiasa ada dalam setiap generasi umat manusia, dan dalam hal ini di ayat yang dimaksud terimplemantasi dalam wujud Nabi Adam As. Dengan demikian interpretasi kata khalifah tidak relevan dengan konsep khilafah Hizbuttahrir di Indonesia. This paper seeks to integrate textual and contextual interpretations of the word Khalifah QS. Al-Baqarah verse 30 in response to the Hizbuttahrir movement in Indonesia. This research uses the concept of Ali Reza Esfaha in his book The Logic of the Exegesis of the Quran), that is mentioned about the stages of integrative contextual thinking starting from the literal context, chronology, law, to the contemporary context. After that, it is concluded with the stages starting from understanding the purpose of the verse, releasing the subjectivity (locality) of the place, time, and actor, taking the universal rules of the verse, and applying it to the new object. Therefore, this research data is the interpretation of the word caliph with jami '(comprehensive) method which makes sense of the logic of interpretation based on the principles of integrative methodology such as Thaba'thaba'i, Makarim Shirazi, Javadi Amuli, Reza'i Isfahani, Fakhruddin Al-Razi, and M. Quraish Shihab. The integrative contextual interpretation of the Khalifah words in QS. Al-Baqarah [2]: 30 is that the chosen human being as khalifatullah is not a human being in general but is a chosen holy person who is always present in every generation of humanity, and in this case the verse in question is implemented in the form of the Prophet Adam. Thus the interpretation of the word caliph is not relevant to the Khilafah concept of the Hizbuttahrir in Indonesia.]]>
