NEW FACE OF RELIGIOUS AFFAIR MINISTER AND THE EPISTEMOLOGY OF QUR’ANIC ETHICS: A SYNCHRONIC- DIACHRONIC READING ON QS. AL-HUJURĀT (49): 11-13

Various unethical phenomenons happening in Indonesia arose by “the election year”. That immoral act getting more complicated due to the appointment of a former military officer as the Minister of Religion of the Republic of Indonesia in the cabinet “Indonesia Maju” for 2019-2024 working period. Through the reflection on these backgrounds, the author initiated to reconstruct Islamic ethics in the present context. This paper uses the interpretation of Ibn Jarir al-Tabari (d. 923) in his Jamī 'al-Bayan, Jalal al-Din al-Suyuthi (d. 1505) in his Durr al-Mantsur, and Hamka (d. 1981) in his Tafsir Al-Azhar. The author also reads the development of ethical concepts in various works of literature diachronically. The final results in this paper are expected to provide the epistemology of the Qur'anic ethic formed by these three cross-period commentators which shows the conclusion that the ethical values in Kalam Allah need to be formatted in humanitarian missions. Diachronocal interpretation of Q. 49:11-13 embodied the integration of Quranic values as universal humanist principles in the term of equality, justice, democracy, protection of rights, and peace. Those values can be reflected with the maqāshid of the election of the Indonesian Minister of Religion who understands both nationalism and spiritualism.


A. INTRODUCTION
Academic dialectics on ethics is one of the oldest talks in history. This study begins with philosophers who are interested in human existence. It is known that ethics was first discussed by students of Pythagoras (570-496 BC) who debated self-cleansing methods as ethical norms in regulating daily behavior and habits. The study was continued by Democritus (460-371 BC) and among the Sophists (5th century BC), as well as in serious writings produced by Plato (427-347 BC) and Aristotle (384-322 BC), as for Socrates who wrote, "We are talking about a problem that is not small, namely about how we should live" 1 . The study of social ethics in Islam is not easy. In addition to past debates about the nature of good and bad, Islamic reasoning is very difficult to free oneself from the cage of the method of thinking that only departs from lexically formed words and individual problem-solving cases 2 .
The aesthetic phenomenon that is happening in Indonesia is suspected by the election year. Debates between presidents that contain "contempt of contempt", either by quoting the mistakes of a presidential candidate in the past or by searching for incumbents presidential incumbents positively, raises concern for the writer. The immoral act was followed by the phenomenon of the appointment of a former military officer as the Minister of Religion of the Republic of Indonesia in the cabinet "Indonesia Maju" for 2019-2024 working period.
Through the reflection on these backgrounds, the author initiated to reconstruct Islamic ethics in the present context. This paper uses the interpretation of Ibn Jarir al-Tabari (d. 923) in his Jamī 'al-Bayan, Jalal al-Din al- Suyuthi (d. 1505) in his Durr al-Mantsur, and Hamka (d. 1981) in his Tafsir  Ethics is a branch of science about humans. Ethics or ethics comes from the Greek ήθος (read: ĕthos) which means "behavior" and "habits". In Greek, the custom is referred to as the term mos with a plural word mores. virtue. 12 Ethics according to Ibn Miskawaih is a state of the soul that gives birth to actions without thought and reflection. The mental attitude is divided into two; 13 First, ethics derived from personal character; Second, ethics that comes from the process of habituation and training. Ibnu Miskawaih strongly emphasized the importance of moral and ethical education.
He pinpointed to childhood era which according to him was the link between the animal soul and the human soul . 14 I kindly contextualize the term "mental science" used by Ibn Miskawaih as a concept of self-understanding. The term used by Hasan Hanafi for this concept is existentialism. Ibnu Miskawaih understood the concept of ethics through diving into the concept of the human self personally. 15 According to him, the concept of existentialism has unique scientific specifications when compared to other sciences. Humans will not be able to absorb knowledge without understanding themselves. Knowing about one's condition (ahwāl al-nafs) is the foundation for other sciences such as theology, ethics, logic. Someone who is armed with insight can see the truth and badness.
Social ethics embodies an awareness that perceives the divine mission on earth as a humanitarian mission. He can lead the concepts of faith and piety into social awareness to fight poverty, crime, discrimination, intolerance, and disagreements. The concept gave birth to a correlation between ethics with universal humanitarian principles such as equality, justice, democracy, protection of rights, and peace between groups. 16 11 Clifford Geertz, The Interpretation of Cultures (United Kingdom: Hachette, 2017), 127-41. 12

B. RESULTS AND DISCUSSION
The Qur'an visualizes humans as multidimensional beings, among them as ethical beings. Humans have the potential to have good ethics, which is to live by a set of values and norms. Ethics reflects human beings to live, move and live responsibly to achieve the highest potential, both functionally, socially and materially. The concept of ethics is not limited to the theoretical realm. It enters and encompasses the sphere of society practically and influences humans to form clean patterns of life, produce goods, and benefit other creatures. In short, the Qur'an provides terminology that ethics encourages the will to do good. 17 Islam brought by Muhammad does not teach anything that is outside the norms of humanity, Islam respects the human rights possessed by every human being. Because basically, Islam is a representation of social human ethics. 18 The full appreciation of Islamic ethic on mankinds' interrelation is not only focused on social problems. He also intersects with human values. The arrival of Islam eradicated immoral culture such as female infanticide and degrading of women's status. 19 One of the verses of the Koran that emphasizes the role of social ethics is the QS. al-Hujurat (49) verses 11-13 as follows: Al-Tabari is an Islamic scholar of the classical phase of Iran who is known in the community thanks to his productivity in various fields of science such as history, law, fiqh, literature, and interpretation. 24 His intellectual performance began when al-Tabari dreamed of meeting the Prophet in his teens. The dream ignited his motivation to study in various scientific centers of the world in his time, including Basrah, Kufa, Baghdad, and Egypt. The dynamics formed al-Tabari into broad-minded academics as well as intelligent and respected scholars during his lifetime. 25 Jamī 'al-Bayān is a book of visionary interpretation referred to as an encyclopedia of knowledge. The book integrates the validity of history, the proposition of naql, and the consensus of the people in the writing systematics. 26 This interpretation has a revolutionary character when compared with the product of its predecessor's interpretation. It contains language analysis laden with ancient Arabic poetry and prose, many qirā'at (Qur'anic reading systems), discussions in theological and legal dimensions, and without having to make claims to the truth of their subjectivity. In writing this book, Tabari did not show fanaticism in ideological groups and schools of thought. 27 Al-Tabari interpreted the QS. al-Hujurat (49): 11 as a form of Allah's prohibition to all believers to insult each other because maybe those who are insulted are better than those who insult. The prohibition applies to all men and women who believe. Al-Tabari adapted this argument from Ibn Ja'far with the addition that the believers referred to in the verse are those who justify the teachings of Allah and His messengers. 28  Al-Tabari continued the above interpretation with the following verse, "do not gossip with one another." The purpose of the sentence is not that some believers talk about their brother in secret with bad words and are not liked by the object of the conversation. 36 He explained that if the conversation was proven as wrong deed, then one was categorized as doing the act of ghibah, whereas if the conversation was wrong then he was categorized as On the interpretation of QS. al-Hujurat (49): 13, al-Tabari explains the creation of humans from the jet of water divided into two forms, male and female. He explained that the difference between the two was only in the water source that men were formed from semen of male types while women were formed from female semen (Tabari 2008, 21: 382). 41 In medical terms, these differences are governed by genomes formed in chromosomes. 42 Al-Tabari continued, "and made a nation and tribe," that God has arranged humans in harmony. 34 Thabari, 21:374. 35  Humans are formed from the same being into various shapes and colors; some have close family relationships while others are far away. 43 The relationship is divided into two, family relations and national relations. 44 Al-Tabari continued, "so that you know one another," that the difference arises so that people continue to try to get to know each other and establish family relations. 45 Furthermore, al-Tabari quoted the verse "Indeed the noblest among you by Allah is the most pious among you." This sentence shows that the noblest man in Allah's side is the one who is most devoted to Him; indicated by fulfilling all the obligations that He commanded and away from all disobedience that He forbade. God does not look at the servants of the greatest family or the servants of the most offspring. 46 This verse closes with the sentence, "surely Allah is All-Knowing, All-Knowing". Al-Tabari explained that Allah knows the most pious among men and the noblest people on His side. He has knowledge of humans and is able to determine the things that are best for them, as well as the matters of His creatures other than humans. Al-Tabari's interpretation of QS. al-Hujurat (49) to prohibit the use of the nickname (Suyuthi 1983b, 7: 564). In another narration, Ibn Mundzur of 'Ibn Umar said that he heard the Messenger of Allah forbid the use of the term kufr on Muslims to disbelieve them (Suyuthi 1983b, 7: 565 Whoever said to his brother; "O disbelievers" then it may be going back to one of them.
Muttaqin explained that the Hadith about disbelieving fellow Muslims contains two aspects; oral aspects and symbolic aspects. 56 The process of disbelief of a Muslim to other Muslims, both orally and symbolically, contains a logical consequence to the disbeliever that he participated in disbelief. It seems that this logic rests on Al-Suyuthi quoting the above Al-Suyuthi explained that in the following verse, God gave a forbid for believers to prejudice one another and tell of their shortcomings, 57 the he quoted a Hadith explaining the ban: In another narration, the two friends analogize Salman's snoring while sleeping like a dog. 59 The apostle who saw this incident asked the two friends; "I have seen a piece of meat in your   77 HAMKA added that good speech will bring about a good social atmosphere. A vocation with a good name and according to the basis of one's faith will affect the soul and spirit of worship. He explained that efforts to give good titles and titles, such as for someone who had just converted to Islam and become a convert, would show good deeds and be the start of a strong social relationship. 78 HAMKA continues its interpretation of the QS. al-Hujurat (49): 12 which contains a prohibition on prejudice among believers. He explained that prejudice is conjecture without a reason, a bad estimate of someone, and preaching is placed in the context of place and time that is not appropriate. 79 This argument builds on the initial part of the QS. al-Hujurat (49) verse 12 "O people who believe, stay away from more than prejudice because actually part of the prejudice is sin". HAMKA stipulates that the practice of unreasonable prejudice is a sin because it has the potential to sever social relations and friendship between two sides; individual or group. He also quoted the two sahīh Hadiths regarding the prohibition of prejudice as follows: