KONTESTASI PENAFSIRAN IDEOLOGIS DI WEBSITE: STUDI ATAS AYAT-AYAT MUTASHĀBIHĀT SIFAT ALLAH DALAM SITUS ISLAM SALAFI DAN NAHDLATUL ULAMA

This article aims to figure out the contesting ideological exegesis of the mutashābihāt verses in the sifāt of Allah from two Islamic sect in Indonesia, Salafi Islam and Nahdlatul Ulama. By using a comparative-qualitative approach to the data on the two streams on the website, this article attempts to describe the interpretations, views, and ideological tendencies of the two schools. Finally, this research concludes that salafi Islam tends to interpret mutashabihat verses zahir without using takwil. Meanwhile, Nahdlatul Ulama carried out takwil on mutashābihāt verses, especially those related to verses that had the connotation of jismiyyah. Although they have differences in interpreting mutashābihāt, they both avoid equating Allah with his being. This article emphasizes that the Salafi Islamic interpretation of the Qur'an and hadith tends to be textual rather than the Nahdlatul Ulama which is more contextual.

AUTENTIFIKASI DAN INFILTRASI DALAM TAFSIR ISHĀRĪ

The ishārī interpretation is one of the style or form in the tafsir studies. On the one hand, ishāri was considered to have a positive impact on the interpretation of the al-Qur’an and on the other hand, it was considered a deviant kind of interpretation from al-maqāsid al-shar’iyyah or even contrary to the al-Qur’an and hadīth as the main source in interpreting the al-Qur’an. Therefore, scholars make provisions, criteria, and requirement in interpretation. The mufassir classifies what is considered the main (al-asīl) or basis in an interpretation, and which is considered as abuses (al-dakhīl) in an interpretation. From this academic problem, the discipline of al-asīl wa al-dakhīl fi al-tafsīr was emergent. This research aims to aim to discovere out meeting point the ishāri interpretation, whether it is true or worthy of being considered as al-dakhīl in interpretation or is it necessary to reconstruct the definition, type, or division in the knowledge of al-asīl and al-dakhīl? This study uses the content analysis method so that discussions and conclusions can be traced so that it can produce a neat and orderly conclusion, which in turn results in a conclusion that the ishārī interpretation will be considered and categorized as al-asīl if it meets several conditions: a) the interpretation does not contradict the meaning of z}ahir the end of the verse, b) the interpretation must not contradict reason and sharī'ah, and c) between the interpretation and the interpretation interpreted there is a relationship and correlation.

INDONESIAN MUFASSIR PERSPECTIVE ON GENDER EQUALITY: STUDY ON TAFSIR AL-MISBAH, TAFSIR AL-AZHAR, AND TAFSIR MARĀH LABĪD

This article aims to figure out Indonesian commentators perspectives on the position of women in the domestic and public sphere. This research comes from the question; Has the patriarchal identity that existed in Indonesia influenced Indonesian commentators perspectives in interpreting the Koran? And what is Indonesian commentators perspective on women’s leadership in the public sphere? With the literary method and critical analysis of their works, tafsīr al-Misbah, Tafsīr al-Azhar, and Tafsīr Marāh} Labīd, this research resulted in the following findings and conclusions. First, in essence, the three Indonesian commentators did not give permission to women to become leaders in the household, even they have different reasons. Nawāwī al-Bantānī considers men to be leaders for their wives, because men has the potential to educate them, has intellectual and physical strength. Hamka gave consideration to Indonesian traditions and culture. Meanwhile, Quraish Shihab argues that a man is the leader over his wife because of the psychological and character considerations of men who are more assertive. Second, regarding women’s leadership in the public sphere, Quraish Shihab and Hamka allow women to become leaders for men as long as they have sufficient criteria. Meanwhile al-Nawāwī did not provide a clear explanation of the status of women’s leadership in the public sphere. The findings in this study also confirm that, in addressing the problem of women, the Indonesian commentators has a paradigm shift from time to time, this is due to sociological factors and conditions surrounding the interpreter.

LEGAL CONSEQUENCES OF CORRUPTION IN THE AL-QUR’ĀN; KHĀFĪ ALFĀZ APPROACH TO THE CORRUPTION VERSES

The term corruption is known in modern society and was not found in the early days and development of Islam. In Indonesia, many corrupt practices were found around 1950. Furthermore, in relation to its legal arguments, al-Qur’an does not directly mention laws and sanctions for corruptors. Therefore there are many differences of opinion in determining the sentence. This research will discuss and explore the laws and sanctions for corruptors from the four verses of the Qur'an, namely QS. Āli ‘Imrān [3]: 161, QS. Al-Nisā '[4]: 29, QS. Al-Baqarah [2]: 188, and QS. Al-Māidah [5]: 38 using the khāfī alfāz interpretation approach. By using thematic methods and liberative hermeneutics, this study finds a conclusion that the law of corruption is the same as al-sāriq and the legal consequences are the same as thieves, namely punishment (cutting off hands) or imprisonment

CONCEPT OF UMMATAN WASATAN IN THE QUR’AN (COMPARATIVE STUDIES OF TAFSĪR AL-MARĀGHĪ AND TAFSĪR AL-QUR’ĀN BI AL-IMLĀ’ BY KH. ZAINI ABDUL MUN’IM)

This study discusses the interpretation of KH. Zaini Mun’im and Ah}mad Must}afā al-Marāghī regarding the ummatan wasatan. This research is based on the problem that the interpretation of KH. Zaini Mun’im has the same method and data presentation, and was written at relatively the same time. Besides that, there is an assumption that KH. Zaini Mun’im has a similarity with the tafsīr al-Marāghī. By using the tafsīr muqāran method and tracing the works of both interpretations, Tafsīr bi al-Imlā ‘and Tafsīr al-Marāgī, this article concludes that: first, in terms of data presentation, the interpretation of KH. Zaini Mun’im shares similarities with Tafsir al-Marāghī, and in some cases KH. Zaini Mun’im took al-Maraghi’s opinion. However, the two of them differ in commenting on cases developing in their communities. When interpreting the Koran, KH. Zaini Mun’im always associated with Indonesian traditions and culture, especially the pesantren tradition. Second, when interpreting the wasatan ummatan, both KH. Zaini Mun’im and Ahmad Mustafa al-Marāghi have significant differences. For KH. Zaini, ummatan wasatan is not only a moderate ummah as stated by Ahmad Must}afā al-Marāghī, but these moderate values must be based on al-Qur’an and hadith. This research also confirms that an interpretation, although in some cases taking the opinion of previous scholars, reflects the spirit of the times and traditions.

ALI JUM’AH APPROACH ON QUR’ANIC MAQĀSIDĪ EXEGESIS; A STUDY OF AL-NIBRĀS FĪ TAFSĪR AL-QUR’ĀN

This study aims to discuss Maqāsidī exegesis in the tafsir of al-Nibrās fī Tafsīr al-Qur’an al-Karīm by Alī Jum’ah. As a figure on fiqh studies, Alī Jum’ah’s exegesis was born from a very strong maqāsid nuance, mainly related to contemporary legal issues. This article discusses how the epistemology of the maqāsidī exegesis used by Alī Jum’ah in interpreting the Qur’an and how the nuances of the maqāsid play a role in responding to contemporary problems. By using thematic writing techniques on legal verses and using descriptive analysis methods, this research results in the conclusion that the epistemology of maqāsidī which is applied in the book al-Nibrās fī Tafsīr al-Qur’ān al-Karīm prioritizes fiqh analysis and fiqh principles rather than discussion of tafsīr as in general. Through the maqāsidi’s approaches which are based on these principles, Ali Jum’ah tends to study us}ūl al-Fiqh and maqāsid rather than the interpretation itself. This research also confirms that a person’s scientific background also gives colors and patterns in interpreting the Qur’an

STRENGTHEN THE ROLE OF MUNĀSABAH IN INTERPRETING THE AL-QUR’AN: STUDY OF M. QURAISH SHIHAB PERSPECTIVE ON TAFSIR AL-MISHBAH

The verses of the Qur’an correspond to each other so that between one part and another explain to one another (al-Qur’ān yufassiru ba’d}uhu ba’d}ā). One of Ulūm al-Qur’ān that examines the reasons and rationality of the sequence and order of parts of the Qur’an is the Munāsabah, that will guide Mufassir in interconnections between parts of the Qur’an. M. Quraish Shihab in his book, Tafsir al-Mishbah, is the only interpretation of the Qur’an 30 juz in Indonesia that consistently applies its approach to the study of the Qur’an in its various forms, as the title of the work implies. This article aims to cover out the role of Munāsabah in Tafsir al-Mishbah. This article is a literal study by making Tafsir al-Mishbah as a major data source. By descriptive and analysis method, finally, this article comes to the conclusion that the role of munāsabah in the al-Misbah has 5 roles; first, prevent the interpreter from misinterpretation; second, removes the obscurity between the multiple choice of meanings and leads to the corresponding meaning; third, presents a product of in-depth and detailed interpretation; fourth, assist the interpreter in uncovering the secret behind the redaction of the verse; fifth, helps the interpreter to conclude Islamic Jurisprudens on the ayat al-ah}kām

PERSPEKTIF BARAKAH DALAM KESARJANAAN MUSLIM BARAT: STUDI ATAS PEMIKIRAN NAOUMAN ALI KHAN DI YOUTUBE

Barokah has been around for a long time even though it does not appear to be about its form, but everyone must feel the sweetness of barokah. The problem is that barokah has experienced a decline and has even begun to become extinct because its existence is not clearly visible. That is caused by the lack of public awareness of the power of Allah, so that it depends on the progress of science and technology at this time. Therefore, the author examines the interpretation of Nouman Ali Khan through Youtobe which contains a discussion of baraka as a form of recommendation to the public that the interpreter is very suitable to be studied at the present time. This article includes thematic methods (maudhu'i) as well as patterns of adab ijtima'i with a linguistic approach, so that the discussion presented by Nouman Ali Khan can be used as a basis for knowing, understanding and changing the paradigm of society through cognitive effects, affective effects, and behavioral effects.

KECENDERUNGAN IDEOLOGIS TAFSIR KHILĀFAH DALAM AL-QUR’AN; ANALISIS TERHADAP PENAFSIRAN TĀHIR IBNU ‘ASHŪR DAN TAQIY AL-DĪN AL-NABHĀNĪ

This article discusses the insight of the khilāfah in the perspective of Ibn Ashur and Taqī al-Dīn al-Nabhānī. This article departs from the problem that the khilāfah discourse continues to be a polemic among interpreters, especially when the khilāfah is associated with the state. From this problem, this article will discuss the concept of khilāfah in the perspective of T}āhir Ibn Ashur and Taqiy al-Dīn al-Nabhāni. Although al-Nabhānī does not have a complete interpretation work like Ibn Ashur, he does interpret the khilāfah verses contained in his works. Both are sunni figures, although in their attitude towards the problems of the state and khilafah they are different. This article questions how Ibn Ashur and al-Nabhāni view the interpretation of the khilāfah verse? And what are the implications of the two interpretations of the Indonesian context? By using a thematic interpretation approach and discourse analysis of the two interpretive works, this study comes to the conclusion that; (1) khilāfah according to Ibn Ashur is the name of leadership that embodies the leadership of the prophet. while Taqiy al-Dīn al-Nabhānī stated that the khilāfah of the leadership system of Muslims throughout the world is to uphold Islamic law and carry Islamic preaching to all corners of the world. The difference between the two figures in understanding the caliphate is, first, the arguments used by Ibn 'Ashūr emphasize more on aspects that are prerequisites for the Caliph in his khilafah, such as those who believe and do good deeds do justice, while Taqiy al-Dīn al-Nabhānī is more leads to the obligation to obey and practice what Allah commands, and the obligation to establish a caliphate. Second, that both of them have differences in the realm of ideology, of course this will have little or much impact on the frame of mind of the two figures, so what the authors find that distinguishes the two figures is that Ibn 'Ashur is more moderate than Taqiyuddin An-Nabahni.

WACANA MISOGINIS DALAM DISKURSUS TAFSIR AKADEMIS (KAJIAN EPISTEMOLOGIS ATAS JURNAL TAHUN 2010-2019)

This study aims to examine misogynic interpretation issues in journals published in 2010-2019. Based on the assumption of journal stagnation in Indonesia on women studies, this study examined 32 journals published that year. Through an epithemological study, using literature review research methods and a philosophical approach, this study tries to examine bibliographically the articles that discuss the interpretation of misogyny verses. This study was conducted to analyze the tendency of writing on misogyny issues in journals. With Ignaz Goldziher's theory of the history of ideas, studies have succeeded in revealing that articles in journals tend to be based on interpretations of the formative era with quasi-critical reasoning dominated by modern feminist ideas from both the theme and methodological aspects. The implication of this study is the formation of a typology of misogynistic studies in journals, which can be used as a reference for the development of further studies, especially the development of the epistemology of al-Qur'an studies