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Journal : Budapest International Research and Critics Institute-Journal (BIRCI-Journal): Humanities and Social Sciences

Christians Labeled as Kafir in Indonesia: Is it an Apodictic Stance of Muslim? Blasius Abin
Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences Vol 4, No 4 (2021): Budapest International Research and Critics Institute November
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v4i4.3006

Abstract

This paper addresses the issue of whether the kafir label for Christians in Indonesia is an apodictic stance of Muslims. The kafir label for Christians is grounded on the Al-Maidah 5:73 and Al-Maidah 5:17. These two texts indicate that those who believe in “Allah is the third of the three,” (Al-Maidah 5:73) and “God is the Messiah, son of Maryam” (Al-Maidah 5:17) are considered as “disbelievers” (kafir). This paper investigates the scholarly works of Muslims to answer the question. The following are the conclusions. First, Muslim scholars mostly disagree to affirm that these two texts attest that Christians are kafir. Christians believe in one God (monotheism) and this tenet is not the same as believing in the three Gods (polytheism) as Muslims have ascribed to Christians. Besides, Christians believe that Jesus is God, and this belief has been reiterated by the few texts of the Qur’an. Thus, if the kafir label for Christians is due to their tenet of the Trinity, it contradicts the biblical theology. Second, Muslim expositors ignore the literal context in the exposition of the two texts. The literal context of two texts has affirmed that Jesus is God and the Ruler of this universe. If the ground of the kafir label is due to the Christian tenet that Jesus is God, it devastates the biblical theology and the Qur’an per se. Thus, the kafir label for Christians at this point emerged from the superficial hermeneutic of Al-Maidah 5:73 and Al-Maidah 5:17. In the Indonesian context, the disaffirmation for the kafir label is incorporated by the prohibition of Nahdlatul Ulama, the largest Islam organization, to stigmatize kafir for Christians.
The Meaning of Hebrew Term מַחֲּמַדִּ֑ים (Mohamadim) In Song of Songs 5:16: An Exegetical Study Blasius Abin; Suryanica Aristas Pasuhuk
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Vol 5, No 3 (2022): Budapest International Research and Critics Institute August
Publisher : Budapest International Research and Critics University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33258/birci.v5i3.6809

Abstract

The Hebrew term מַחֲּמַדִּ֑ים (mohamadim) in Song 5:16 phonetically has proximity with the name of Muhammad. On that basis, some Muslim writers and preachers have a conviction that the text contains a predictive prophecy about Muhammad. This study aimed to indicate what exactly the text says and whether the text inherently comprises a prophecy about Muhammad. Through the historical-grammatical method, this study specifically discusses of literal context, semantic, genre, and theology of the mentioned text. The following are the conclusions of the study: First, Song 5:16 is an account of God’s love that explicated by the author through poetic form. This character of God is materialized at the level of a love relationship between the bride and groom. Second, the presupposition that the term mohamadim refers to the prophet Muhammad is flawed. Semantically, the Hebrew term mohamadim comes from the root mahmad, meaning “desirable, sweet.” Conversely, in Arabic, the name Muhammad comes from the root hammd, which means “to praise” or” praiseworthy.” Hence, the Hebrew term mohamadim has no semantic parallel with Muhammad. Third, the author did not mention locus such as Mecca or Medina where Muhammad or Islam emerged. The city of Jerusalem, where God built the temple as the worship center of Israel, is the locus mentioned by the author. Thus, text Song 5:16 and the entire corpus of the Scripture, whether expressed through poetry or narrative depicted God’s love for human beings and vice versa.