Feminist Exegesis in Hamka’s Tafsir Al-Azhar

This research aims to understand the typology of contemporary interpretation in Indonesia, especially concerning the issue of women based on the interpretation narrative in Hamka's Tafsir Al-Azhar. This interpretation arose in modern thought and was born from Indonesian society that the Dutch were colonizing. Therefore, this interpretation represents an idea with a modern background and colonial issues. One of the interesting issues in Al-Azhar's notion is the interpretation of verses related to women. This study uses a qualitative approach by collecting interpretations related to women in Tafsir Al-Azhar. This research used Hans-George Gadamer's philosophical hermeneutic method. The study results prove that the context of the colonial era made Hamka choose to reinterpret the verses of the Qur'an related to women's creation. The purpose of the interpretation is to harmonize between religious values and social conditions. According to Hamka, he interpreted the female verse that said women created from Adam’s ribs. Also, he explained controversially that the interpretation of women's creation from Adam’s ribs is merely a metaphor. He explained that both men and women could build a fair social system. As well as the issue of women's education rights, Hamka tries to explain that men and women have the opportunity to obtain information and education in an equal position. The latter issue is women's social activities in public areas. In this context, it is not only men who can rule women; on the contrary, women can regulate men's domestic affairs. Therefore, it is the inevitability of the existing potential.

Counter Discourse on the Idea of Islamic State and Formalization of Religion in the Qur’anic Exegesis of KH. Abdurahman Wahid

This research discusses KH Abdurrahman Wahid’s Qur’anic interpretation written in his articles around the 2002–2003 period. Initial studies of the text show that Gus Dur was only active in elaborating the Qur’anic verses in his articles after he stepped down from the president and Chairman of the PBNU. This initial observation then raised questions regarding his lack of interpretation during Orde Baru (New Order), primarily when he served as Chairman of PBNU. Thus, what context finally made Gus Dur want to include the interpretation of the Qur’an in his article? This paper answers these questions using a descriptive-interpretive method. The theory used is the critical discourse analysis by Teun A. Van Dijk, which contains three steps, namely text analysis, personal and social cognition, and context. Furthermore, the results reveal that: (1) there is a discourse contest in the democratic transition period between those who are pro with an Islamic state and those against it; (2) Gus Dur positioned himself as a party against the idea of an Islamic state. It happened when Gus Dur used the verses of the Qur’an to strengthen his argument; (3) Gus Dur’s interpretation which prioritizes the principle of humanity and can reach a wider audience, has implications indirectly for the development of the interpretation of the Qur’an in Indonesia.

The Process of Rapid Eye Movement (REM) Sleep in the Qur'an: Neuroscience Perspective on the QS. Al-Kahfi 18.

This study aims to understand the scientific concept of sleep in the Qur'an by using data interpretation of QS. Al-Kahfi 18, which is collaborated with neuroscience. The phenomenon of sleep in the story of Ashabul Kahfi is found in QS Al-Kahfi 18. Classical scholars interpreted the verse especially in words aiqazhan wa hum ruqud, meaning that they slept even though many thought they were awake. This interpretation tends to be interpreted as a supernatural phenomenon, whereas in science, such events are paradoxical, which is a phenomenon of open eyes during sleep. This research is qualitative research by utilizing the interpretation of QS. Al-Kahfi 18 and has collaborated with neuroscience. The results of this study showed that the phenomenon of aiqazhan wa hum ruqud in QS Al-Kahfi 18 or between waking and sleeping in neuroscience perspective is a the process of REM (Rapid Eye Movement). Based on a neuroscience the word aiqazhan can be interpreted with the meaning of unsleeping in the phenomenon of rapid eye movement. That is loss of consciousness and control over the body so that it can move unnoticed. It is illustrated in the story of Ashabul Kahfi in QS. Al-Kahfi 18. They fall asleep hundreds of years in the cave, while their eyes open while asleep, and their bodies move to the right and the left. Anyone who sees it will think they are awake, whereas the phenomenon is the body's reaction to the rapid eye movement phase in the sleep cycle.

Cadar and Women’s Awrat In Indonesian Qur'an Literature

The use of cadar becomes a controversial discussion in Indonesia. However, the majority of scholars consider the cadar is not an obligation in religion. Bearing in mind, there are differences in the limits of women's genitalia or awrat. It shows in the Quranic interpretation of literature in Indonesia that cadar's views lie in the different scholars in interpreting and determining the limits of women's genitalia. This paper uses a comparative method to compare the interpretations of Hasbi Ash-Shiddieqy and Quraish Shihab in understanding verses about the cadar and the limits of women's Awrat (genitalia) in both interpretations. This research method is qualitative and library research. Hasbi Asy-Syiddieqy, in his interpretation of An-Nur, explains that women are obliged to cover their jewelry, while Quraish Shihab considers the cadar is not an obligation in religion because, for him, the face is not part of the awrat (genitalia) that must be covered. The difference can be seen from their educational and scientific backgrounds. Hasbi Asy-Syiddieqy has a background in Islamic law (Fiqh), so the style of interpretation in the book of An-Nur is more nuanced in fiqh. However, Quraish Shihab highlights the nuances of interpretation in the book of Al-Misbah, which tends to imitate the model or style of interpretation of Muhammad Abduh and Rashid Rida. This cadar is part of the need for tahsiniyat (Luxuries). The need for tahsiniyat is a need which if not fulfilled, does not threaten the existence of one of the maqashid ash-shariah (objectives of sharia) and does not cause difficulties.

Living Hadith in the Bari'an Ritual of Sidodadi Society

This research is conducted to comprehend the typology of living Hadith in Indonesia based on the ritual-based Hadith in Sidoadi’s society. The ritual-based Hadith called Bari’an ritual. the Sidodadi's people have been trying to preserve the Bari'an ritual. This ritual is related to a major change in the history of the Dudak village, which is now called Sidodadi. This study focuses on how the views of the Sidodadi's people on the Bari'an ritual, the ritual forms of Bari'an in Sidodadi, the meanings of the present Bari'an rituals, and its relevance to the values of the Hadith. This is a socio-cultural study with a phenomenological analysis approach. The problem is answered based on qualitative data with the technique of interpretation of emic and ethics. With such emic and ethical interpretation techniques, it can be seen that the forms of the Bari'an ritual in Sidodadi historically have shifted including its motive, meaning, as well as values. The shift is caused by a transformation of the beliefs of Sidodadi's people from Islam 'Kejawen' (Javanese Islam) filled with myths, superstition, and sesaji, turned into Popular Islam filled with values of Hadith.

Naẓariyah al-Qiyādah al-Ḥadīṡah: Dirāsah Tafsīriyyah Muqāranah baina al-Ᾱyāt al-Qur’āniyyah wa al-Naẓriyyāt al-Mu‘āṣirah

This study aims to deeply analyze the theory of modern leadership from the perspective of Qur'anic verses and compare them with contemporary studies. In this study, the researcher followed the descriptive, analytical, and comparative approaches. The problem of this study revolves around explaining the inability of Western studies to solve the problem of leadership due to its narrow view of the science of leadership and its various dimensions. For them, the leadership is purely institutional, local, and worldly issues! Unfortunately, it was noticed that some Muslims were impressed negatively by these studies. This study comes to refute those allegations and to show them that the Noble Qur’an has provided us with the principles of local and global leadership in its various surahs and verses through the personalities of the prophets, messengers, kings, and other people in different eras and regions. This study proved that contemporary studies, despite their abundance and diversity; It did not bring anything new more than what the Holy Qur’an had brought about fourteen centuries ago. This study was divided into an introduction, two chapters, and a conclusion. In the first chapter, I mentioned the theories and approaches of modern leadership, then in the second chapter, I commented on the alternative Qur’anic perspective on the science of successful leadership, with its conclusion and recommendations.

Reformist Muslim Discourse in the Sundanese Commentary of the Qur’ān: E. Abdurrahman’s Commentary on QS. Al-Hujurāt

This article focuses on reformist Muslim discourse in the Sundanese commentary of the Qur’ān or tafsīr, entitle Sababaraha Naséhat Tina Qur’an Surat al-Hudjurot, some advice of sūrah Al-Hujurāt (1971). The book was written by E. Abdurrahman (1912-1983), an activist of a reformist Islamic organization, Islamic Union (Persatuan Islam or Persis). He has been a chairman of Persis from 1962-1983. They have a slogan “back to the Qur’ān and Hadīth” as well as to oppose the taqlīd and heresy. E. Abdurrahman explained Q. 49 or sūrah Al-Hujurāt in the frame of his ideology as an activist of Persis. Following his commentary of Q. 49:1, the prohibition against practicing Islam before find dalīl or textual instructions of the Qur’ān and Hadīth. He also interpreted Q. 49:6 on recheck the news as a form of prohibition taqlīd. Meanwhile, Q. 49:9-10 was interpreted by him to emphasizes the strengthening of reformist followers. Using Fairclough’s critical discourse analysis, this study confirms that E. Abdurrahman’s commentary cannot be separated from his reformist ideology. He used Sundanese Quranic commentary to convey the reformist ideas against traditionalist Muslims in West Java.

Ideological Tendencies in the Six English Qur’an Translation on Qs. Ar-Rum 41

Lessons from the Qur’an can be learned from its translation by those who do not understand Arabic, although the Qur’an does not state the meaning obviously. Still, some translators may interpret the Qur’an differently from each other depend on what ideology belongs to the translators. To know the ideology, this study employs Systemic Functional Linguistic (SFL) approach. The sources of data of this research are six English Qur’an translational texts. The research data are clause unites in the English Qur’an translation of the QS. Ar-Rum 41. They are divided into four clauses. The results showed that the translation of the Qur’an has a connection with the ideology embraced by translators. Saheeh International – Jeddah Qur’an translation bears the Aswaja ideology consistenly; Maulawi Sher Ali – Islamabad Qur’an translation bears the Ahmadiyah ideology consistenly; Dr. Muhammad Taqi-ud-DIn Al-Hilali, and Dr. Muhammad Muhsin Khan - Madinah Al-Munawwarah Qur’an translation bears the Sunni ideology consistenly. Edip Yuksel – US Qur’an translation bears the ideology of reformism combined with the ideology of Ahlussunnah, Ahmed Ali Qur’an translation bears the ideology of reformism combined with the ideology of tafsiriyah that makes it less stylish, and Aisha Bewley Qur’an translation bears the ideology of Liberal and stylistic. The variety of ideologies in the English Qur’an translation is due to the influence of religious understanding of the authors as well as their efforts to promote specific ideologies in the English Qur’an translation.

Reinterpretation of the Term Al-Nas (QS. Al-Hujurat 13) in Relation to the Social Aspects of Human and Homo Sapiens

The interpretation of QS. Al-Hujurat 13 revolves as the creation of human which refers to Adam and Eve. In fact, human terminology in contemporary discourse refers to the definition of human as a homo sapien. Homo sapien refers to humans not only as biological but also social. By using the method of Tafsir Maqashidi, this article develops an understanding of Tafseer. Here, the Tafsir Maqashidi will be used as a method of reinterpreting the term al-Nas in QS. Al-Hujurat 13. The results of this article indicate that QS. Al-Hujurat 13 does not refer to Adam and Hawa, but it discusses the creation of humans that previously had other parties. The other party here starts from God, parents, family, society, living and dead beings, and the universe. Apart from that, this article also shows that the social aspect of the verse includes not only fellow Muslims, fellow humans, but also all God's creatures. These two understandings explain the similarities of Al-Nas and homo sapien in the context of humans as one of the species of living things on this earth. From here, humans are required to hifdzh Al-Aql, hifdzh Al-Din, hifdz Al-Nashl, hifdzl Al-Mal, hifdzh Al-Nafs, hifdzh Al-Bi'ah and hifdzh Al-Daulah as maqashidi QS. Al-Hujurat 13 which can be widely felt in human life.

An Analysis of Al-Qur’an Language as a Mediator for Politicization of Religion in Indonesia

This study is conducted to comprehend the politicization of religion typology based on the use of Al-Qur’an language on the narrative of the politic in Indonesia. The politicization of religion is a widespread phenomenon among Indonesian people. Some political events in Indonesia cannot be separated from religious symbols, for example, conveying Al-Qur’an theorems to spread political agendas. Al-Qur’an, its communicative language characteristics, is frequently used as a mediator to spread particular narratives for power. This study uses a qualitative approach by gathering contents or narratives related to Al-Qur’an verses for a political power struggle in Indonesia. This study uses the linguistic method to see how the discourses of Al-Qur’an as a language of religion become a tool to build a social identity related to politics. The result of this study shows that Al-Qur’an can be a mediator in the spread of political narratives. Besides, the characteristics of the Al-Qur’an language, which tend to have communicative feel, can potentially be used as a political communication tool. This study has a contribution toward the development of politicization of religion typology through the Al-Qur’an language. Al-Qur’an and its user have a connection with various discourses and debates in particular contexts. Therefore, to comprehend an interpretation, it is essential to see the context and society's need when analysing a text.