Reaffirming Javanese Patriarchy

This study explores the Qur’anic perspective on orphan care as articulated in Tafsir Al-Misbah by M. Quraish Shihab, and examines how these principles are reflected in the caregiving practices at An-Nur Orphanage, Medan. Employing a qualitative case study approach, data were collected through documentation, field observations, and in-depth interviews, and analyzed thematically and comparatively. The findings highlight four key principles emphasized in Tafsir Al-Misbah: compassion, gradual education, moral responsibility, and spiritual protection. These values are evident in An-Nur’s daily routines, educational programs, and the empathetic relationships between caregivers and children. However, the study also identifies obstacles, including limited professional human resources, the lack of tafsir-based training, and the absence of structured psychosocial strategies. This gap suggests a divergence between Qur’anic ideals and current institutional practices in Islamic orphan care. The results underscore the need to integrate Qur’anic values into orphanage policies and caregiver training programs. The novelty of this research lies in connecting thematic Qur’anic interpretation with empirical institutional analysis, offering a holistic and practical Islamic parenting model for orphans in today’s socio-religious context.

This study aims to examine the meaning of success as found in the Quran and the criteria for success according to the Quran. The research method employed is a qualitative library research approach. The primary data source used is the Quran, with citations of Quranic verses accompanied by translations from the Hadist Web Version 3.0 by Sofyan Efendi. Secondary data is obtained from various exegesis books, such as Tafsir Al-Misbah by M. Quraish Shihab, Jāmi’ al-Bayān ‘an Ta’wīl āy al-Qur’ān by Ibn Jarīr al-Ṭabārī, Jāmi’ al-Bayān li al-Aḥkām al-Qur’ān by Imām al-Qurṭūbi, Tafsir al-Maraghi by Ahmad Muṣaṭfa al-Maragi, Mu’jam Mufradāt li Alfāẓ al-Qur’ān by Al-Ragīb al-Aṣfahānī, Tafsir Al-Qur'anul Madjied An-Nur by T.M. Hasbi Ash-Shiddieqy, as well as hadiths of Prophet Muhammad (peace be upon him). The data analysis technique used is descriptive analysis, where data is systematically analyzed to describe the facts or characteristics of a population or a specific field accurately and conceptually. The research findings reveal that in the Quran, there are three terms that refer to success, namely al-Falah, an-Najah, and al-Fauz. The term "al-Falah" reflects the meaning of success in both worldly and hereafter life, "an-Najah" refers to the meaning of success in worldly life only, while "al-Fauz" pertains to the meaning of success in the hereafter. The criteria for success according to the Quran include belief and piety towards Allah SWT, performing the five daily prayers, supplicating to Allah SWT, actively engaging in work, setting aside a portion of one's income to assist those in need, and seeking Allah SWT's mercy to enter Paradise.
 

This study examines women's leadership in the perspective of Islamic law by analyzing the views of M. Quraish Shihab. In more detail, it discusses the permissibility of women to lead in the view of Islam. This study aims to analyze how Quraish Shihab views women and women's leadership. This study uses a qualitative descriptive method, which describes the views of Quraish Shihab in the perspective of Islamic law. The results of this study are, Quraish Shihab has his own view about women. According to him, women have the same rights as men, including in terms of leadership, but in the perspective of classical scholars it is forbidden for women to be leaders in any case, while according to Quraish Shihab, who refers to the thoughts of moderate scholars, has a view of the permissibility of women's leadership in the public sphere on condition that does not leave her main obligation to serve her husband and to care for and educate her children. This difference of opinion occurs because the situation and conditions of the times are different, so that it affects the interpretation of the scholars in the context of the Qur'an. While Islamic law is universal, it can apply at any time according to the current conditions and culture, through the thoughts of scholars who are experts in Islamic law.

This article describes a model for the discovery of the Qur'an which is applied by Indonesian commentators, namely Tafsir al-Misbah by Quraish Shihab and Tafsir al-Azhar by HAMKA, both of which are phenomenal book of tafseer written by Indonesian scholars. The focus of the study is the pattern of findings applied by Quraish Shihab and HAMKA to the letter al-Fatihah in the two commentaries. This research is a literature study type and uses a descriptive-qualitative approach and applies a comparative method. The data obtained in this study comes from two categories, namely primary and secondary data, the primary data is the book of interpretation of al-Misbah by Quraish Shihab and Tafsir al-Azhar by HAMKA, while secondary data comes from articles, papers, books, and so on. The author concludes that the disclosure of al-Fatihah Quraish Shihab has a pattern of interpretation that is generally almost the same as that imagined by HAMKA, namely the pattern of language and fiqh. However, if seen specifically there seems to be a slight difference regarding the pattern, where Quraish Shihab dominates his linguistic pattern in translating of surah al-Fatihah, while HAMKA dominates the fiqh pattern. This can be seen from the existence of sub-chapters that were made specifically when the surah al-Fatihah was obscured. For example, the linguistic pattern in al-Misbah's interpretation have a sub-chapter "The meaning of ba read bi in bismillah", in this sub-chapter Quraish Shihab tries to explain surah al-Fatihah in bismillah sentences in language. Meanwhile, his pattern of fiqh in can be seen in the interpretation of al-Azhar in surah al-Fatihah by writing a sub-chapter namely "Al-Fatihah as the pillars of prayer". Where in this sub-chapter HAMKA tries to explain how to read surah al-Fatihah from a legal perspective.

This research is motivated by various perspectives on the permissibility of women working, usually based on the interpretation of religious texts. The focus of this study is the analysis of relevant Qur'anic verses, such as Surah Al-Ahzab verse 33 and Surah An-Nahl verse 97, which indicate that Islam equally rewards righteous deeds by both men and women, particularly as interpreted in Tafsir al-Misbah and the works of contemporary scholars like Quraish Shihab. This study aims to analyze and interpret the Qur'anic exegesis regarding career women by the exegete Quraish Shihab in his tafsir Al-Misbah. The research design is a literature study, analyzing Quraish Shihab's interpretation of career women in his tafsir Al-Misbah. This research is also supported by secondary data from various documents, books, scriptures, and related research on the topic. The data collection method is documentation. The results of this study indicate that women can actively participate in various aspects of their lives without violating Islamic rules. Therefore, the role of women in social and economic development is recognized and considered part of their devotion to Allah Swt

The epistemology of interpretation critically analyzes the foundation of the theory of knowledge in interpretation. This study examines the sources, methods, and validity of interpretation, focusing on two mufassirs: Bisri Mustofa in Tafsir Al-Ibriz and Quraish Shihab in Tafsir Al-Mishbah. The research method employed is library research, with the interpretation of women's leadership verses as the object, using a descriptive-analytical approach. The author analyzes these verses and epistemological theories as analytical tools. The results reveal the epistemological structure of the two mufassirs: First, the source of interpretation: Bisri Mustofa relies on intellect (ra'yu), while Quraish Shihab uses Qur'anic texts, hadith, opinions of scholars and scientists, reason (ra'yu), and historical data. Second, the methodology of interpretation: both mufassirs use the tahlili (analysis) method; however, Bisri Mustofa adopts a textual approach, whereas Quraish Shihab adopts a more contextual approach. Third, the validity of interpretation: in terms of coherence, both interpretations maintain consistency; in terms of correspondence, Bisri Mustofa's interpretation lacks relevance to the contemporary reality, while Quraish Shihab's interpretation is more aligned with societal realities. Pragmatically, Bisri Mustofa's textual interpretation contributes inadequately to societal issues, whereas Quraish Shihab's contextual approach provides more significant contributions in addressing societal problems.

This study focuses on examining the concept of religious pluralism as contained in Quraish Shihab's monumental work Tafsir Al-Misbah, with particular emphasis on the significance of his thinking in the contemporary Indonesian landscape. As is widely known, Indonesia is a nation with extraordinary diversity in terms of religion and culture, and it constantly faces the challenge of maintaining social cohesion amid the potential for friction between religious communities. Tafsir Al-Misbah presents a perspective that promotes inclusiveness towards religious pluralism, based on the fundamental universal principles contained in the Qur'an, such as justice, empathy, and respect for diversity. This study implements a qualitative methodology through content analysis techniques on relevant arguments in Tafsir Al-Misbah, particularly those related to interfaith interaction. The results of this study show that: First, Quraish Shihab emphasises the importance of understanding pluralism as sunnatullah (God's decree) and the basis for creating a mutually respectful society. Second, Quraish Shihab's contextual interpretation refers to Indonesia's experience as a multireligious nation.

Throughout history, the activity of interpreting the Qur’an can be carried out either orally or through writing alone or alltogether, resulting a what so called a repeated interpretation. This article seeks to shed a light on the last mentioned type of commentary that belongs to M. Quraish Shihab, a leading mufassir whose Tafsir Al-Misbah was a reiterpreted on his oral interpretation in the program “Kajian Tafsir Al-Mishbah” on Metro TV. As samples, his commentary on QS. Al-Qalam: 1-7 is chosen. Using a critical content and comparative analysis, this study concluded that the transformation of Shihab’s commentary from written to oral form did happen through several innovations and adjustments, in terms of content and display. Thus, Shihab’s role as a skillfull preacher is still obvious in his writings although the addressed audience then becomes vague. Several factors determine the occurrence of innovation and adjustment of M. Quraish Shihab’s interpretation, namely the role of Quraish Shihab in his written interpretation as originally an exegete turned into a preacher in his oral interpretation. In addition, the context of Tafsir Al-Misbah which is intended for the wider community is different from his oral interpretation with thepresence of audiences in a more specific background.

This thesis aims to examine and critique the concept of gender in feminist interpretations of the Qur’an through a comparative (muqarran) study of contemporary exegeses. The study’s background highlights a shift in the meaning of “gender” from a biological category of sex to a social construct that can alter perceptions of a person’s sex, and the impact of this shift on the interpretation of Qur’anic verses concerning women specifically issues of leadership (Qur’an, an-Nisaʾ 4:34), polygyny (an-Nisaʾ 4:3), and inheritance distribution (an-Nisaʾ 4:11). The author analyzes contemporary tafsirs as an effort to clarify and counteract distortions in the interpretation of these Qur’anic verses related to the concept of gender. This research uses a qualitative method with a library-based approach and comparative (muqarran) analysis to contrast different interpretations. The study maps the methods and interpretive tendencies of feminist exegetes such as Amina Wadud, Zaitunah Subhan, and Nasaruddin Umar, and compares them with contemporary tafsirs including Tafsīr al-Munīr by Wahbah az-Zuhailī, Tafsīr al-Azhar by Buya Hamka, and Tafsīr al-Misbāḥ by Quraish Shihab. The findings identify several critiques of feminist interpretations of the gender concept: (1) feminist readings consistently emphasize that women are discriminated against by men in Islamic teachings and the Qur’an—portraying Islam as perpetuating patriarchal culture—which may create the misconception that Islam is discriminatory toward women; (2) there are misconceptions about the concept of gender from an Islamic perspective, such as treating gender as a form of relativism that precludes absolute truth, and using the gender concept to justify sexual deviations (e.g., the increasing visibility of LGBT cases); and (3) several negative social impacts of feminist exegesis on Muslim communities, for example: declining marriage rates due to women’s reluctance to accept male leadership in the household, widespread rejection and moves to prohibit polygyny, and resistance to Qur’anic inheritance rules. The thesis concludes by underlining the need for critical reading of feminist gender concepts in Qur’anic interpretation and for comparing them with other contemporary tafsirs. Such balanced readings—attending both to text and context—can correct conceptual and practical deviations in the discourse on gender among Muslim communities, and prevent Islam from being perceived as discriminatory toward women. Islam, in fact, upholds the dignity and worth of every human being, both male and female, and is rahmatan lil-ʿālamīn.

The development of media undoubtedly has impacts on life in society, including women and Javanese culture. The way media using women and Javanese culture will unnecessarily shows true images of society compared to the real life happening in society. The study aims to explain how the images of Java women in the media, especially movies, and their comparisons to real life in Java society, with a qualitative approach through library research methods. The results of this research are some movies still showcasing how the patriarchal side of Java culture with women is characterized as a weak figure and serves as a mere kanca wingking. However, some movies have already depicted the values of women's life in Java, in that women not only supporting men but also performing equal roles like men in the public sphere. The role of women is even an extension of their household role so that they do not abandon their duties as wives by taking care of the family. It is expected that this research will give a different insight on the situation of Javanese women in the real life. Perkembangan media tidak diragukan lagi berdampak pada kehidupan masyarakat, termasuk perempuan dan budaya Jawa. Cara media menampilkan perempuan dan budaya Jawa tidak selalu sesuai dengan kehidupan nyata yang terjadi di masyarakat. Penelitian ini bertujuan untuk menjelaskan bagaimana gambaran perempuan Jawa dalam media, khususnya film, dan perbandingannya dengan kehidupan nyata di masyarakat Jawa, dengan pendekatan kualitatif melalui metode penelitian kepustakaan. Hasil penelitian ini adalah beberapa film masih menampilkan bagaimana sisi patriarki budaya Jawa dengan perempuan dicirikan sebagai sosok yang lemah dan hanya berfungsi sebagai kanca wingking belaka. Namun, beberapa film telah menggambarkan nilai-nilai kehidupan perempuan di Jawa, di mana perempuan tidak hanya mendukung laki-laki tetapi juga memainkan peran yang sama seperti laki-laki di ruang publik. Peran perempuan bahkan merupakan perpanjangan dari peran rumah tangganya sehingga mereka tidak mengabaikan tugasnya sebagai istri dengan mengurus keluarga. Diharapkan penelitian ini akan memberikan wawasan yang berbeda tentang situasi perempuan Jawa dalam kehidupan nyata.

Quran idealizes Muslims as ummatan wasaṭan, but in reality Muslims are still far from the idealism of the Quran. This article discusses the ummatan wasaṭan according to Quraish Shihab in Tafsir al-Misbah. The aim is to find out the interpretations and concepts of ummatan wasaṭan according to Quraish Shihab, as well as the relevance of their interpretation to the values of Pancasila. This research is a library research. This research uses documentation techniques and descriptive-analytical methods. This research also uses the comparison method. The results of this study found that: according to Quraish Shihab, ummatan wasaṭan were moderate people, who were not inclined to the left and right so that led to a fair attitude, and the people who became witnesses and were witnessed by all parties so that he was made an example. The characteristics of ummatan wasaṭan according to Quraish Shihab are eight. (a) Faith in Allah and His Messenger; (b) Firmness; (c) Wisdom; (d) Unity and cohesion and brotherhood; (e) Justice; (f) Modeling; (g) Balance; and (h) Inclusive. M. Quraish Shihab’s interpretation of ummatan wasaṭan is relevant to the values of Pancasila as the basis of the Republic of Indonesia. Keywords: M. Quraish Shihab, Ummatan Wasaṭan, Moderate

This study specifically aims to examine three primary aspects of Muhammad Quraish Shihab’s exegesis on the verses concerning ḥūr ‘ain: first, how his interpretation balances literal and symbolic meanings in elucidating the concept of bidadari (heavenly maidens); second, how his tafsir critiques and revises the patriarchal gender biases embedded in classical interpretations; and third, how his interpretation contextualizes the understanding of the bidadari verses within the social and spiritual realities of modern Muslim communities. With this focus, the research seeks to fill an academic gap that has hitherto insufficiently addressed modern exegetical approaches which not only preserve the textual authenticity of the Qur’an but also accommodate the demands of contemporary times and gender justice. Employing qualitative methods and content analysis, this study provides a comprehensive overview of the hermeneutical strategies employed by Quraish Shihab in Tafsir Al-Misbah, while opening an academic discourse on the impact of his interpretation on gender discourse within Islam and its reception in contemporary intellectual circles. The findings affirm that Quraish Shihab’s tafsir endeavors to redefine the eschatological narrative of ultimate bliss in a more inclusive and progressive manner, positioning the bidadari as a universal symbol that transcends the traditionally reductive and patriarchal meanings. This approach enables readers to situate these verses within a richer and more relevant theological framework, while significantly contributing to the development of contemporary tafsir characterized by dialogical and critical engagement. Consequently, this interpretation plays a pivotal role in broadening gender perspectives within Islamic studies, opening avenues for reinterpretations of religious texts that embrace gender equality and the pluralistic experiences of Muslim communities. The study also highlights the necessity for continued scholarship that integrates exegetical inquiry with social and gender analyses, ensuring that tafsir serves not merely as textual exegesis but as a vehicle for progressive social transformation.

Hamka is one of Indonesia's most productive scholars. His work is no less than 85 titles in various fields of science. One of them is Tafsir Al-Qur'an 30 juz named Tafsir al-Azhar. His role as an ulama was evidenced, among others, by his organizational position as Chairman of the Indonesian Ulema Council (MUI) in 1975-1981, and the honorary Doctorate Award from the Al-Azhar University, Cairo, and Kebangsaan University, Malaysia. His work as a national figure is also evident in a series of activities he does. His expertise and expertise in the field of literature certainly gives its own influence and color in the works he wrote, not least in his Tafsir book. Hamka's capacity as an ulema of the archipelago, Muhammadiyah's missionary figure, chairman of the Indonesian Ulema Council, his love for the country and the struggle he undertook certainly gave a special color in interpreting the Qur'an, including his views on the concept of Ulama. In Al-Azhar's Tafsir, Indonesian nuances and specific phenomena of the Archipelago are evident, which represent the breadth of knowledge and rich experience, love and pride towards the Indonesian people, and their firmness in interpreting the concept of Ulama

Qur’anic interpretation has been identified with the book of tafsir (kutub al-tafāsīr), which often ignores the interpretations scattered in non-tafsir books, such as Taqrīrāt Jawharat al-Tawḥīd by KH. Maimun Zubair. Concerned with examining and analyzing his interpretation on anthropomorphism verses in that book, the researcher used a descriptive-analytical method with the conceptual framework of narrative structure analysis theory by William Labov and Joshua Waletzky. This research found that KH. Maimun Zubair strongly rejected at understanding verses that connote anthropomorphism using the tajsīm method and supported interpretation through the tafwīḍ and ta’wīl method by giving takhyīr (freedom to choose among two options). Not only being moderate and progressive, by doing so, KH. Maimun Zubair has indirectly offered the solution for taqlid problems. Tafsir selama ini identik dengan kitab tafsir (kutub al-tafāsīr) yang seringkali mengabaikan tafsir-tafsir yang tersebar dalam kitab-kitab non tafsir, seperti Taqrīrāt Jawharat al-Tawḥīd karya KH. Maimun Zubair. Untuk mengkaji dan menganalisis tafsirnya terhadap ayat-ayat antropomorfisme dalam Taqrīrāt Jauharat al-Tauḥīd, peneliti menggunakan metode deskriptif-analitis dengan kerangka konseptual teori analisis struktur naratif oleh William Labov dan Joshua Waletzky. Penelitian ini menemukan bahwa KH. Maimun Zubair menolak keras penafsiran ayat-ayat yang mengandung makna antropomorfisme dengan metode tajsīm dan mendukung penafsiran dengan metode tafwīḍ dan ta’wīl dengan memberikan takhyīr (kebebasan memilih di antara dua pilihan). Selain bersikap moderat dan progresif, dengan demikian, KH. Maimun Zubair secara tidak langsung juga menawarkan solusi untuk masalah taqlid yang selama ini mengakar dalam masyarakat.

The digital era brings significant changes in various aspects of life, including women's leadership. However, gender inequality remains a significant issue in the digital era for women's leadership, so whether current policies have addressed this. This research aims to explore the challenges and opportunities of women's leadership in the digital era and to reformulate policies to bring about justice and equality for women's rights in the workplace. The method used in this research is normative legal research with a legislative, conceptual, and comparative approach with Malaysia to find effective policies for women's rights in leadership positions, especially in this digital era. The research findings indicate that, first, women still face significant challenges, such as gender bias and discrimination, limited access to technology, and workplace imbalance. Secondly, digitalization has created significant opportunities for women to enhance their leadership roles across various sectors, yet persistent gaps in technology access and digital literacy require stronger policy interventions to ensure equal participation. Third, Strengthening digital literacy, improving digital protection regulations, and fostering collaboration with technology companies are essential strategies for building an inclusive digital ecosystem that empowers women to lead and drive equitable digital transformation.