Thoughts of M. Quraish Shihab On Adornment (Zinah) In Tafsir Al-Misbah

Regions and countries with Muslim majority populations have not fully accepted leaders who are not from within their circles. This case has occurred in several countries, one of which is Indonesia, such as the appointment of the Lenteng Agung village chief, Susan Jasmine Zulkifli, who is a Christian. In addition, there was also the appointment of Basuki Tjahaja Purnama as the Governor of DKI Jakarta who had a Christian and Chinese background. The above case makes the need for research from the point of view of al-Qur`an through Hamka's Tafsir al-Azhar and M. Quraish Shihab's Tafsir al-Mishbah by proposing formulas, namely: 1) How to interpret the verses choosing a non-Muslim leader in the Koran according to Hamka and Muhammad Quraish Shihab? 2) How are the similarities and differences between Hamka's interpretation and Muhammad Quraish Shihab regarding the verses of the Koran about choosing a non-Muslim leader in the Qur'an? This research is a library research (Library Research) with the thematic method or Mawd {u> 'i> as well as a comparison of the two interpretations. The conclusion of this research is that Hamka refuses to make non-Muslims as leaders, while M. Quraish Shihab does not directly prohibit choosing non-Muslims as leaders. The common ground between Hamka and M. Quraish Shihab is that they both prohibit choosing non-Muslim leaders. The difference is that Hamka understands based on the birth of the text, while M. Quraish Shihab is based on context.

The clothing worn by many Muslim women today often does not align with the guidelines outlined in the Qur'an and is more frequently perceived as a fashion statement on social media. This study aims to analyze the views of prominent mufassirs on Muslim women's clothing based on Qur'anic exegesis, specifically regarding the obligation to cover the aurat. The method used is qualitative analysis, comparing the interpretations of two leading mufassirs, Ibn Kathir and M. Quraish Shihab, regarding the verses that address clothing and aurat. The findings show that, according to both mufassirs, the characteristics of Muslim women's clothing include non-transparent, non-tight, and non-attention-grabbing attire. Although there are differing views on the boundaries of a woman's aurat, both mufassirs agree that covering the aurat is an obligation that must be fulfilled with clothing in accordance with Islamic law, and that the best attire is taqwa clothing. This study concludes that Muslim women should maintain their honor and be cautious in their social interactions to avoid being influenced by the changing times. The world is a temporary place, while the afterlife is the eternal home. The contribution of this study is to provide an understanding of the mufassirs' perspectives on Muslim women's clothing and its relevance to the lives of Muslims in the modern era.

This article aims to explain maqâṣid al-Qur’ân according to M. Quraish Shihab and its application in interpreting verses related to the use of social media. The problem that will be answered in this article covers two main issues, namely how the perspective of maqâṣid al-Qur’ân according to M. Quraish Shihab and how it is applied in interpreting the verses of the use of social media. The method used is the thematic method, namely discussing verses based on themes. Fr om this study the authors concluded that according to M. Quraish Shihab there are six elements of a large group of universal goals of the al-Qur’ân, namely strengthening the faith, humans as caliphs, unifying books, law enforcement, callers to the ummah of wasathan, and mastering world civilization. The quality of information lies in the strength of the monotheistic dimension which is the highest peak of the Qur’anic maqâṣid. M. Quraish Shihab offers six diction which can be done by recipients of information in interacting on social media. Thus, it aims to usher in the knowledge and understanding of what is conveyed in carrying out human mission as caliph, enlightenment through oral and written, law enforcement, unifying mankind and the universe to the ummah of wasathan, and mastery of world civilization

The recent reluctance of the younger generation to establish a household is a serious problem that must be addressed properly. This phenomenon occurs due to the proliferation of information, especially on social media, about divorce in households due to problems that can actually be anticipated because of the high probability of occurrence in the household. Today's society tends to view marriage as almost having to bring excellent and ideal household conditions, resulting in dissatisfaction and excessive disappointment, which has led to many domestic divorces. The author wants to conduct research to present a new perspective for the community in responding to these problems by examining the interpretation of family stories in the Qur'an. In this research, the author uses the interpretation of M. Quraish Shihab in tafsir al-Misbah as the main reference. This is because tafsir al-Misbah has an adabi ijtima'i style and is written according to the context of Indonesian society by M.Quraish Shihab which we can still find today. This research is a library research (library reseacrh). Library research is research in which all materials come from written materials in the form of books, manuscripts, documents, photographs, and others. The approach used is the maudhu'i interpretation approach. The results showed that the profiles of families mentioned in the Qur'an have a variety of conditions, not all of which meet the requirements of the definition of a sakinah or ideal family proposed by several experts. The author concludes based on the interpretation of the family stories mentioned in the Qur'an, that marriage should not be judged from a material perspective alone, even more important if the success of a marriage is judged by the success of household members in achieving ukhrawi goals with good compromise between its members.

The tentative claim is that there has been a shift in communication ethics on social media towards the negative. Many people exhibit forms of communication that contain hate speech hoax news. This study explores communication ethics from the perspective of M. Quraish Shihab's tafsir al-Mishbah. This research uses library research with data collection method through documentation. The results show that in Islam, communication must pay attention to good morals or ethics according to Islamic teachings. M. Quraish Shihab's thinking through his interpretation shows relevance to the objectives in communication ethics in general, namely maintaining speech, courtesy, mutual respect and humanizing humans.

M. Quraish Shihab, a renowned scholar, in his book "Perempuan," states that nikah mut'ah can be accepted in emergency and urgent situations with certain limitations and conditions, such as it must be conducted with honorable women. This statement has sparked controversy, prompting an examination of the views of the Indonesian Ulema Council (MUI) leaders in Malang City regarding the boundaries of nikah mut'ah from M. Quraish Shihab's perspective. This study aims to understand the permissible boundaries of nikah mut'ah according to M. Quraish Shihab and the perspectives of MUI leaders in Malang City regarding his fatwa on the permissibility of nikah mut'ah. This research is an empirical juridical study with a qualitative descriptive approach, gathering data through interviews and documentation from primary and secondary sources. The data processing involves editing, classification, verification, analysis, and conclusion drawing. The results indicate that the MUI leaders interviewed do not agree with the permissibility of nikah mut'ah based on "emergency or urgent" as its boundaries. They argue that the emergency concept proposed by M. Quraish Shihab does not apply in this context and emphasize the existence of alternative ways to prevent adultery. Additionally, they highlight the negative impacts of nikah mut'ah, especially on women, including the lack of legal protection and the risk of transmitting dangerous diseases such as HIV. The study concludes that although M. Quraish Shihab outlines certain limitations for the permissibility of nikah mut'ah, the MUI leaders in Malang City tend to reject this practice in all situations.AbstrakM. Quraish Shihab, seorang ulama terkenal, dalam bukunya “Perempuan,” menyatakan bahwa nikah mut’ah dapat diterima dalam situasi darurat dan mendesak dengan batasan dan syarat tertentu, seperti harus dilakukan dengan wanita yang terhormat. Pernyataan ini menimbulkan kontroversi, sehingga menarik untuk mengkaji pandangan Tokoh Majelis Ulama Indonesia (MUI) Kota Malang mengenai batasan nikah mut’ah dalam perspektif M. Quraish Shihab. Penelitian ini bertujuan untuk memahami batas-batas kebolehan nikah mut’ah menurut M. Quraish Shihab dan pandangan Tokoh MUI Kota Malang terhadap fatwa tersebut. Penelitian ini merupakan studi yuridis empiris dengan pendekatan deskriptif kualitatif, mengumpulkan data melalui wawancara dan dokumentasi dari sumber data primer dan sekunder. Proses pengolahan data meliputi teknik edit, klasifikasi, verifikasi, analisis, dan penarikan kesimpulan. Hasil penelitian menunjukkan bahwa para tokoh MUI yang diwawancarai tidak sepakat dengan pembolehan nikah mut’ah berdasarkan “darurat atau mendesak” sebagai batasannya. Mereka berpendapat bahwa konsep darurat yang dikemukakan oleh M. Quraish Shihab tidak berlaku dalam konteks ini dan menekankan adanya alternatif lain untuk mencegah perbuatan zina. Selain itu, mereka menyoroti dampak negatif dari nikah mut’ah, terutama terhadap kaum wanita, termasuk kurangnya perlindungan hukum dan risiko penularan penyakit berbahaya seperti HIV. Kesimpulan penelitian ini menunjukkan bahwa meskipun M. Quraish Shihab mengemukakan batasan-batasan tertentu untuk kebolehan nikah mut’ah, pandangan tokoh MUI Kota Malang cenderung menolak praktik ini dalam segala situasi.

It is undeniable that the frequency of social media access by individuals, especially women, has a significant impact on the social aspects of their lives, particularly in terms of dress and behavior. This is because social media provides individuals with the opportunity to interact with one another without the constraints of time or location. This study aims to explore the understanding and concept of tabarruj according to M. Quraish Shihab's Tafsir al-Mishbah and its relevance to self-expression on social media. This study was conducted using qualitative methods and employed a library research approach along with descriptive-analytical data analysis. The findings of this study indicate that M. Quraish Shihab defines tabarruj as the attitude or behavior of a woman who displays her jewelry and attractive body parts to men who are not mahram, such as showing her chest and neck area, or wearing a headscarf but allowing it to hang down and be open. According to Quraish Shihab, dressing in modern fashion is similar to the clothing worn during the Jahiliyyah period. This interpretation is relevant to women who express themselves through photos or videos posted on social media, which often show parts of the body that, in Islam, should be covered or concealed from the view of non-mahram men. Dressing in a way that exposes the body or adopting a seductive style, even through a screen, can be seen as a form of contemporary tabarruj—a repetition of old patterns in new forms, according to Quraish Shihab’s interpretation.

This study discusses non-Muslim leadership which is a problematic issue in the context of relations between religious communities in Indonesia, especially for Muslims in carrying out socio-political-religious relations with non-Muslims. The problematic issue of non-Muslim leadership lies in the state constitution which allows it but the religious constitution (based on the textuality of the Qur'an) prohibits it. This study focuses on two problems, first, how is the interpretation of surah al-Maidah verse 51 on non-Muslim leadership? Second, how is the interpretation of surah al-maidah verse 51 in the context of Indonesia (M. Quraish Shihab) and the Middle East (Ibn Katsir)?. This research is a library research using the maudu'i (thematic) method, with a descriptive analysis approach, namely by describing or outlining the interpretations and opinions of the mufassirs about non-Muslim leadership in surah al-maidah verse 51, then the data collected obtained will be analyzed. Based on the research above, this research can be concluded that; M. Quraish Shihab in interpreting the verse (prohibition) of non-Muslim leadership (QS. Al-Ma'idah: 51) is contextual, or in other words the verse is understood as sociological and not theological. Therefore he allowed the leadership of non-Muslims. In contrast to Ibn Kathir because his approach is more inclined to use language and history, he is more textual.

This study discusses non-Muslim leadership which is a problematic issue in the context of relations between religious communities in Indonesia, especially for Muslims in carrying out socio-political-religious relations with non-Muslims. The problematic issue of non-Muslim leadership lies in the state constitution which allows it but the religious constitution (based on the textuality of the Qur'an) prohibits it. This study focuses on two problems, first, how is the interpretation of surah al-Maidah verse 51 on non-Muslim leadership? Second, how is the interpretation of surah al-maidah verse 51 in the context of Indonesia (M. Quraish Shihab) and the Middle East (Ibn Katsir)?. This research is a library research using the maudu'i (thematic) method, with a descriptive analysis approach, namely by describing or outlining the interpretations and opinions of the mufassirs about non-Muslim leadership in surah al-maidah verse 51, then the data collected obtained will be analyzed. Based on the research above, this research can be concluded that; M. Quraish Shihab in interpreting the verse (prohibition) of non-Muslim leadership (QS. Al-Ma'idah: 51) is contextual, or in other words the verse is understood as sociological and not theological. Therefore he allowed the leadership of non-Muslims. In contrast to Ibn Kathir because his approach is more inclined to use language and history, he is more textual.

This research is motivated by the widespread occurrence of phubbing activities in the surrounding environment. Phubbing, or phone snubbing, is a detrimental activity where individuals ignore their conversation partners and focus more on their handheld smartphones. This study aims to explore a profound understanding of phubbing behavior in the context of the Qur’an and to determine the Qur’an’s perspective on phubbing behavior. This research adopts a qualitative approach employing literature review methods (library research), with data derived from two sources: primary and secondary. Primary sources include interpretations by Indonesian scholars such as Quraish Shihab and Buya Hamka, while secondary sources consist of literature related to the discussion. The thematic method is also used to gather verses addressing phubbing behavior. The results of this research include: 1) Patterns of phubbing individuals spending time on games and addictive behaviors on gadgets. 2) Explanations about communication ethics in the Qur’an, where phubbing behavior can damage the quality of communication for individuals and their conversation partners. 3) Phubbing behavior can diminish the quality of time. And 4) It may lead to neglect of one’s surroundings

This study aims to analyze the message of religious moderation conveyed by M. Quraish Shihab on Najwa Shihab's YouTube channel with the theme of Wasathiyyah Islam, namely the Islamic concept that emphasizes the middle, balance, and tolerance. The purpose of this study is to explore a deeper understanding of how M. Quraish Shihab conveys messages of moderation in the context of the Islamic religion which are applied in everyday life. This research will use a qualitative approach with the Holsti theory content analysis method. The primary data sources obtained in this study were taken from YouTube video uploads of Najwa Shihab, Islam Wasathiyyah edition, Islam in the Middle and secondary data in the form of documents, books related to the object under study along with relevant previous research. Data collection techniques were carried out by observation and documentation as well as on data analysis techniques obtained from interviews, field notes and other materials. From the results of the analysis carried out by the researcher, the conclusion was in the form of a message of religious moderation conveyed by M. Quraish Shihab. As for the messages of religious moderation conveyed by M. Quraish Shihab on the Najwa Shihab Youtube channel, the Islam Wasathiyyah edition, Islam in the Middle is associated with the four pillars of religious moderation. The pillars include: Fairness, balance, tolerance and tawassuth. Keyword: Message of Religios Moderation, Content Analysis, M. Quraish Shihab, Youtobe Social Media

<p><strong>Abstract:</strong></p><p>This study is a library research using a philosophical approach and intended to examine how the concept of shura according to Hamka and M. Quraish Shihab’s view, which theygavein interpreting the verses of the Qur’an about shura in Tafsir al-Azhar and Tafsir al-Mishbah. This research will also examine the relevance of the interpretation of Hamka and M. Quraish Shihab about the shura concept in the present context.<br />Based on the research results, Hamka and M. Quraish Shihab assume that shura can be changed to adjust the condition of society. This is consistent with the interpretation of contemporary exegetes. This definition is not conflicting with the interpretation of the classical commentators. However, M. Quraish Shihab then states that it doesn’t need to bind themselves to the verdict of Islamic scholars and even former friends, so causing confusion to think, because there is no clear frame for the detachment. In short, the interpretation of M. Quraish Shihab stained the relativism interpretation. Nevertheless, Hamka’s concept of shura is still in accordance with the interpretation of the commentators so it’s very relevant when it is applied in enforcing the principle of shura in society and the Islamic state. The efforts of some Muslims who build Islam through democracy,for example in Public Election, it does not mean that they recognize democracy as a part of Islam, but it just the way(wasîlah) in maintaining dharûratul khamsah Muslims to consider the serious benefits and harms.</p><p><strong>Keywords:</strong> shura; democracy; Hamka, Quraish Shihab.</p>

The main issues studied in this study are: how is M. Quraish Shihab’s interpretation of nusyu>z in the Qur’an, and how is it relevant to the level of divorce in the household. The purpose of this study is to find out the interpretation of M. Quraish Shihab about nusyu>z in the Qur’an. This type of research is library research. Research data sources are divided into: first. Primary data sources include the interpretation of al- Misbah which is the work of M. Quraish Shihab. Second, secondary data sources from books of interpretation, books related to M. Quraish Shihab, scientific journals, theses, research or other sources related to the object of the problem in research. The results of this study are, according to M. Quraish Shihab, nusyu>z is the arrogance of a wife towards her husband, and nusyu>z tends to be shown to the wife, this is also inseparable from the husband’s position as a leader in the household and earns a living to meet the needs of his family. So that a wife is required to ful fill all her obligations as a wife. The relevance to the level of divorce in the household is seen from the phenomenon that occurs in society that the fastest solution and is considered a way to solve problems is divorce. This phenomenon occurs in almost all of Indonesia, among others, due to unful filled economic factors, lack of knowledge of religious knowledge, and the existence of disagreements, making it one of the polemics that triggers rifts in the household, so that the path that can be taken by both parties is divorce.

Islamic science and understanding, the concept of ru'yat al-Hilal is a complex and interesting discussion. Muslims often argue about the interpretation and application of ru'yat al-Hilal. Many scholars and scholars have different views. In-depth study of this concept is relevant and important. An The problem raised in this study is how M. Quraish Shihab's interpretation of Ru'yat al-Hilal in QS. al-Baqarah and how the influence of M. Quraish Shihab's interpretation of Ru'yat al-Hilal on the current context. The purpose of this study is to find out M. Quraish Shihab's interpretation of Ru'yat al-Hilal in QS. al-Baqarah and to find out the influence of M. Quraish Shihab's interpretation of Ru'yat al-Hilal on the current context.The approach in this research is a qualitative type of literature (Library research), This involves data documentation activities through literature studies, especially related to the mufassir's views on ru'yat al-Hilal. The results of this study indicate that M. Quraish Shihab explained two important aspects related to ru'yat al-hilal in the verse, the first is that if someone has seen the moon with the naked eye, it is sufficient as a marker of the beginning of worship time. The second aspect he reveals is that the crescent moon acts as a timepiece both for humans and as an indication of the beginning of the time for the Hajj pilgrimage, because the time of worship is very important for Muslims. These interpretations are very influential in determining the beginning of Ramadan, as is the case with the Muhammadiyah and NU (Nahdhatul Ulama) organizations to this day.

The hijab, which is special clothing for Muslim women, has become a trend in Indonesia in recent years. But over time, emerging models of the hijab that seem rulled out the function of the veil itself, so that the use of the hijab seems not accordance from its original function. On the other hand, there are still many Indonesian women who have not worn this Muslim dress with several pretexts. In this research, the author compares with the opinion of two Indonesian commentators, namely Prof. Dr. M. Quraish Shihab and Dr. Abdul Malik Karim Amrullah, they both have different points of view regarding the hijab. Furthermore, the research question is; what is the the hijab in the Qur’an, and how the views of Quraish Shihab and Hamka relate to the verse of the hijab.To make this research systematic, the researcher uses the descriptive-comparative method by comparing the thoughts of Quraish Shihab and Hamka regarding the hijab through their two works of interpretation, namely the tafsir al-Misbah and tafir al-Azhar, as well as other references that are still related to the theme. Furthermore, from the author's analysis, it can be concluded that the hijab in the Qur'an is a woman's honorable clothing, which in defining it the scholars still have different opinions. Meanwhile, Hamka and Quraish Shihab view that the command to veil (use jilbab) in the Qur'an is actually an order to wear respectable and polite clothes, while the model it is various according to the traditions and culture of each region, because the Qur'an does not specifically mention it, details about the dress model. However, in his tafsir Quraish Shihab also included a different opinion from the majority of scholars by quoting the words of Ibn Asyur, who said the hijab as the culture of the Arabs, but here Quraish Shihab did not step on the attitude of tarjih, only expressed the diversity of opinions of experts without setting one options.