Endonezya Müslümanları Şura Meclisi’nin Bukittingi Lideri Derviş Tayyib’in ‘Merhametizm Doktrini’ Bağlamında Kur’an’ın Siyasi ve İçtimai Yorumu

Today, one of the issues that occupies the most tafsīr researchers is “the nature of tafsīr”. Different approaches have been presented regarding the issue of to what extent all interpretations of the Qur'an should be accepted as tafsīr. As a result of the dominance of the “social interpretation understanding”, which made its presence felt in the 20th century, the Qurʾān became the “book of guidance and life”; not just theoretical issues; The theme that it is a branch of science that produces solutions to individual and social problems has been brought to the agenda more. Especially in geographies affected by the Menar school and exposed to colonization, the Qurʾān and the related science of tafsīr are subject to re-reading; It is seen that it has gained functionality again as a source of information that “produces value” in different areas of life such as political, social, economic and education. Indonesians, who had a great struggle for independence and freedom in the 20th century, started to solve their own problems on this axis as a part of this process. In this study, the doctrine of Merhametizm (Marhamism), which was developed by the young leader of Bukittinggi of the Council of Indonesian Muslim Associations Darwis Thaib’s (1927-2008) texts of the Qurʾān and the basic starting points of socialism, against Sukarno’s (d. 1970) models such as Marhaenism and Tan Malaka’s (d. 1949) Murbaism was examined. Accordingly, a number of issues such as the relevance of Mercy to the science of tafsīr, the possibility of grounding it with revelation, the internal and external dynamics that were effective in the development of this thought, and the pros and cons of producing similar doctrines constitute the main subjects of our research. Darwis Thaib refers to Surah Beled as the basis of the doctrine of Mercy. According to him, “the struggle for freedom, independence and independence”, “social solidarity, cooperation and cooperation”, “the ability to empathize and think about others”, “love and respect”; Themes such as “the understanding of unity and togetherness” form the basis of the concept of “Social Justice”. Thus, Darwis Thaib came to the fore in Indonesia as the founder of a doctrine that we can call a kind of “practical commentary” by examining the theme of mercy, one of the key concepts of the Qurʾān, on a social and political level. Darwis Thaib stated that overcoming the “aqaba” (steep slope/hill) mentioned in the aforementioned surah requires serious effort and sacrifice and suggested that Muslims make this an agenda item. In our opinion, such efforts are meaningful and valuable as long as they do not conflict with the other main concepts of the Qurʾān. As a matter of fact, Buya Hamka (d. 1981) expressed his regrets that the doctrine of Mercy remained obsolete and criticized the politicians who did not take care of it. It is a fact that every step taken for the correct understanding of the Qurʾān is valuable, and it is equally necessary to produce new models based on a correct interpretation methodology for the problems of the period and to be able to present new proposals. This situation is also important in that it indicates the existence of an understanding and effort that goes beyond the literal level in the relationship with the Qurʾān and centers its thematic and systematics.