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Indonesia, as the country with the largest Muslim population globally, faces challenges in implementing religious moderation to maintain harmony and peace amidst diversity. One such challenge is the rejection of constructing non-Muslim places of worship in several regions, indicating ongoing resistance to religious pluralism. This study aims to analyze Quranic verses related to religious moderation and the construction of non-Muslim places of worship through a comparative study between Tafsir Al-Azhar by Buya Hamka and Tafsir Juz 'Amma by Firanda Andirja, focusing on Surah Al-Hajj verse 40, Al-Baqarah verse 256, Al-An'am verse 108, and Al-Kafirun verses 1–6. The research employs a qualitative method with a literature study approach, analyzing the interpretations of both scholars on these verses. The findings indicate that Buya Hamka in Tafsir Al-Azhar*emphasizes the importance of tolerance and respecting the rights of non-Muslims to worship and build places of worship, while affirming that there is no compromise in matters of faith and monotheism. In contrast, Firanda Andirja in Tafsir Juz 'Amma emphasizes a stance of disengagement regarding the welfare of non-Muslims and tends not to support the construction of non-Muslim places of worship, although still advocating for tolerance. Abstrak: Indonesia, sebagai negara dengan populasi Muslim terbesar di dunia, menghadapi tantangan dalam menerapkan moderasi beragama untuk menjaga kerukunan dan perdamaian di tengah keberagaman. Salah satu tantangan tersebut adalah penolakan terhadap pembangunan tempat ibadah non-Muslim di beberapa wilayah, yang menunjukkan masih adanya resistensi terhadap pluralitas agama. Penelitian ini bertujuan untuk menganalisis ayat-ayat Al-Qur'an terkait moderasi beragama dan pembangunan tempat ibadah non-Muslim melalui studi komparatif antara Tafsir Al-Azhar karya Buya Hamka dan Tafsir Juz 'Amma karya Firanda Andirja, dengan fokus pada Surah Al-Hajj ayat 40, Al-Baqarah ayat 256, Al-An'am ayat 108, dan Al-Kafirun ayat 1–6. Metode penelitian yang digunakan adalah studi kepustakaan dengan pendekatan kualitatif deskriptif, menganalisis penafsiran kedua mufasir terhadap ayat-ayat tersebut. Hasil penelitian menunjukkan bahwa Buya Hamka dalam Tafsir Al-Azhar menekankan pentingnya toleransi dan menghargai hak non-Muslim untuk beribadah dan mendirikan tempat ibadah, sambil tetap menegaskan bahwa dalam akidah dan tauhid tidak ada kompromi. Sementara itu, Firanda Andirja dalam Tafsir Juz 'Amma lebih menekankan sikap berlepas diri dalam hal kemaslahatan non-Muslim dan cenderung tidak mendukung pembangunan tempat ibadah non-Muslim, meskipun tetap menganjurkan sikap toleransi.

Indonesian Islamic social organizations not only function as religious organizations but they serve as interest groups as well. Islamic social organizations are often faced with a dilemma of engaging in practical political matters or otherwise. This study analyzes thoughts and practices relating to the relationship between Islamic social organizations and the state. Study data were mined from Hamka’s thoughts in his seminal work Tafsir al-Azhar and historical documents of Muhammadiyah and the Indonesian Ulema Council (Majelis Ulama Indonesia – MUI) during the early period of the New Order, i.e., 1970-1980. The research questions posed in this study refer to how did Hamka interpret Qur’anic verses containing messages regarding the relationship between society and state and what are their implications on the practices of Indonesian Islamic social organizations in their relational dynamics with the state. Study results indicate that Hamka’s thoughts in Tafsir al-Azhar consider syura (deliberation) as a determinant in the relationship between society and state, and distinction between state and religious authority. The implications that Hamka’s thoughts had on the standpoint of Muhammadiyah as an Islamic social organization was its ability to separate itself from its political party affiliation. Muhammadiyah until 1960s was a special member of the Masyumi party. Following its separation with the Masyumi party, Muhammadiyah became an independent non-government civil institution that is critical of the state. As a civil institution, Muhammadiyah succeeded in playing its role as a civil society organization (CSO) and keeping the political regime to develop into an authoritarian and repressive state.

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This research discusses Hamka's thoughts, especially on Surah An-Nisa' 34-35, regarding women's education within the family sphere. The role of women as primary educators in the family is the main focus. The aim of this research is to analyze Hamka's thoughts on the role of women in the family, their responsibilities in supporting their husbands as family leaders, and their contributions to building a household. The methodology employed in this research is a qualitative approach using literature review methods to gather data from various literary sources, which are then analyzed using inductive approaches and content analysis techniques. Additionally, this research discusses women's rights related to education and teaching, as well as their right to demand justice within the family, in line with Islamic values and Indonesian government regulations. In his thoughts, Hamka emphasizes that women have responsibilities within the household and must obey their husbands as leaders, but they also have the right to participate in society and have access to education and justice, in accordance with Islamic principles and applicable legal regulations. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Al-Tamaddun is the property of University of Malaya, Department of Islamic History & Civilization and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Seeing the reality of today's society, moral degradation has arisen in humans, so it is essential to improve ourselves by returning humans to their existence as servants of Allah SWT. One alternative is to study and practice the teachings of Sufism. In the teachings, there are spiritual stages (maqâmât) to achieve perfection as a servant of Allah. The focus of this research is to examine Hamka's interpretation style in al-Azhar's tafsir by explaining his interpretation regarding the maqâmât verses so that the dimensions of Sufism and its relevance found in Hamka's al-Azhar tafsir are known. This research aims to find out Hamka's style and interpretation in al-Azhar's interpretation regarding the maqâmât verses and the dimensions of Sufism contained in them so that we can find out whether maqâmât is still relevant or not to be practiced in the present era. The methodology used in this research is qualitative library research (library research) with a mauḍu'i model of the Sufism approach that focuses on maqâmât verses using descriptive-analytical analysis of Hamka's Sufism thought. The results of this discussion show thatHamka's interpretation of the verses of maqâmât is in the style of Sufism by exploring the meaning of zahir and theinner meaning in which there are nuances to society (Adabi Ijtima'i) covering the socio-culture of Indonesianculture so that the dimension of Sufism contained in Hamka's interpretation is still very relevant to modern lifetoday.

Metaphors and cultural values are two related things. Cultural values are part of human identity, and one of the ways to express them is through metaphor. Accordingly, this paper aims to study lexical metaphors concerning cultural values in Hamka's novel Di Bawah Lindungan Ka'bah. This study uses a quantitative and qualitative approach. The researchers used a quantitative approach to determine the distribution of lexical metaphors and a qualitative approach to examine the phenomenon of lexical metaphors. A total of 100 lexical metaphors from every page were collected as data for this study and analysed using the theory proposed by Newmark and Lakoff, and Johnson. Findings show that 14% of lexical metaphors are noun-noun comparisons, 32% are noun-verbs, 10% are noun-adjectives, 31% are verb-nouns, 6% are verb-adverbs, and 7% are comparisons of noun-adjectives. The metaphors contain the meaning of personification, hyperbole, and euphemism. Of the 100 lexical metaphors, 62% of the cultural values represent good values, whereas 38% represent bad values. Cultural values in various lexical metaphors are essential to educating and nurturing human legitimacy, especially in the era of Industry 4.0 and 5.0, where people must uphold human values. [ABSTRACT FROM AUTHOR]

Haji Abdul Malik Karim Amrullah (Hamka), referred to as the 'Hamzah Fansuri of the modern era,' writes about his ulama and scholar father, Haji Rasul's contribution to modernist thinking in Sumatra. This is encapsulated in Hamka's book Ayahku (My Father), first published in 1950. Hamka (1908-81), an essayist, journalist, public historian, scholar, novelist, writer and ulama, was prolific in his writings. Hamka's writing activity had closely followed his participation in the pilgrimage to Mecca in 1927. This is when we see Hamka being closely involved in a principal medium for the spread of modernist ideas, namely periodicals, which were expanding rapidly the spread of the printing presses. His writings and narratives represent a 'key factor' in modernist reformism. Hamka's works are certainly pertinent to the study of Malay society. He left us with an abundance of sources on the dynamics of culture and change in the Malay peninsula and in Sumatra, especially within the Ranah Minangkabau (Minangkabau heartland). In Ayahku, first published on 1st January 1950, Hamka wrote that writing about his father is similar to writing on the development of Islam in Minangkabau - difficult, complex, and contradictory, reflecting a society fundamentally rooted in the encounter between "pembangunan agamanya dan kekerasan adatnya" (advancement of religion and the orthodoxy of its customs). This paper delves on Chapter six titled "Semangat Pembaharuan Islam dan Mengalirnya ke Indonesia" (The Spirit of Islamic Renewal and its Penetration into Indonesia) of Ayahku. Many have narrated on al-Imam, and its origins. This paper focuses on Hamka's views, his observations and experience on the role of the press and journalism in the contexts of reform and renewal. It peculiarly illustrates the spirit and dynamics of al-Imam in the Minangkabau heartland. The significance is Hamka's engaging perspective on journalism as an instrument of reform and renewal in the Malay world is seen through the role of his father. Hamka attributes the Paris-based magazine titled al-Urwatul Wutsqa (1884) as producing the climate of "kesedaran" (awareness) among Muslims. According to Hamka, the magazine was the outcome of the engagement between Syeikh Muhammad Abduh, with Sayid Jamaludin (Al-Afghani). Both travelled to Paris due to unfavourable intellectual and political conditions in the Middle East. al-Urwatul Wutsqa contained anti-colonial narratives, instigating "kebangkitan Islam" (resurgence). To Hamka, the magazine's significance, which later inspired the al-Azhar-based al-Manar, which later influenced al-Imam and al-Munir in the Malay Archipelago, as based on the combination between the power of Muhammad Abduh's words and the depth of Jamaluddin al-Afghani's philosophy. In Ayahku, we find the critical role of the press in the circulation of modernity to the Malays. [ABSTRACT FROM AUTHOR]

Realizing religious moderation has become a medium-term program of the President for the 2020-2024 period. This program has been entrusted to the Ministry of Religious Affairs. Through a moderation team, the Ministry of Religion has formulated indicators of religious moderation, one of which is tolerance. According to the Ministry of Religion, tolerance is defined as having an open, broad-minded, voluntary, and gentle attitude towards accepting differences. Tolerance is always accompanied by respect, accepting those who are different as part of ourselves, and thinking positively. This tolerance is further divided into two categories: inter-religious and intra-religious. The hope of inter-religious tolerance is the emergence of an attitude towards followers of other religions that involves willingness to engage in dialogue, cooperation, support for the establishment of places of worship, and interacting with followers of other religions. On the other hand, Hamka is one of the prominent Muslim scholars in Indonesia known for his remarkable exegesis work that is widely studied in Asia, particularly in Indonesia. Hamka, who lived during a period of political upheaval both domestically and internationally, had a significant impact on his thinking concepts, which were later reflected in his works. This article aims to explore Hamka's views on other religions, particularly Judaism, delve deeper into the existence or absence of Jewish/Zionist conspiracies, and analyze Hamka's acceptance of other religions. The research methodology employed is literature review with a descriptive-analytic analysis as a guide in this article. The findings show that Hamka's exegesis contradicts the concept of religious moderation presented by the Ministry of Religion. In Hamka's exegesis, there are many suspicions towards Jews, although discussions on the Protocols of the Elders of Zion, according to observers, are considered conspiracies, fictional, and lack valid evidence. Additionally, Hamka falls into the category of exclusive Islam that does not accept any religion other than Muhammadanism.

Fiqh discourses regarding differences in methods and criteria (hisab and ru’ya) for determining the beginning of the Hijri months are still being debated among Muslims in Indonesia. Until now, there is no Hijri calendar that applies globally. The existing Islamic calendar is a local or regional calendar. The absence of a unified Hijri calendar often causes confusion in setting dates in Muslim society, and this makes Muslim intellectuals continue to study it. The idea of creating a unified Hijri calendar in Indonesia was originally raised by Hamka, Muhammad Hasbi Ash-Shiddieqy, and Moenawar Chalil. This research explores how the Hijri calendar is unified according to their opinions. This study is a qualitative research with a socio-historical and hermeneutic approach. Data collection uses the documentation method with the content analysis model. The results of this study indicate that Hamka believes that there needs to be a unified result between the hisab and the ru’ya methods, so that the Hijri calendar, especially the beginning of Ramadan and Shawwal, can become a fixed date. Meanwhile, Hasbi offers the idea that to overcome the differences in the beginning of Ramadan and Shawwal one must use the ru’yat method with global matla’. Meanwhile, Moenawar Chalil believes that the preparation of the Hijri calendar in Indonesia can only use the hisab method. These three ideas can be a solution in an effort to achieve uniformity of the Hijri calendar in Indonesia.

The human desire to engage in politics is an integral part of their nature. However, in order to conduct politics well and in line with desired goals, a strong understanding of politics is required. Therefore, it is important to understand the concept of politics in Islam through modernist figures such as Hamka, who created a new conception of Islam and politics. The purpose of this research is to analyze Hamka's views on the rules of politics in Islam and the goals of Islamic politics. This research is the result of a qualitative literature study using Hamka's work entitled "Lembaga Hidup" as the main source. The results of the study show that, according to Hamka, the rules of Islamic politics should be based on natural law, moral law, and the law of human nature, and serve the interests of individuals, not groups or the state. The purpose of Islamic politics is to create justice for society, provide individual freedom, and create unity, brotherhood, and equality among human beings. Abstrak: Keinginan manusia untuk berpolitik adalah bagian integral dari kodrat kemanusiaannya. Namun, untuk menjalankan politik dengan baik dan sejalan dengan tujuan yang diinginkan, diperlukan pemahaman yang kuat tentang perpolitikan. Oleh karena itu, penting untuk memahami konsep perpolitikan dalam Islam melalui tokoh modernis seperti Hamka, yang menciptakan konsepsi baru tentang Islam dan politik. Tujuan penelitian ini adalah untuk menganalisis pandangan Hamka tentang aturan perpolitikan dalam Islam serta tujuan politik Islam. Penelitian ini merupakan hasil kajian kepustakaan menggunakan metode kualitatif dengan sumber utama yaitu karya Hamka yang berjudul "Lembaga Hidup. Hasil penelitian menunjukkan bahwa menurut Hamka, aturan perpolitikan Islam harus didasarkan pada hukum alam, hukum moral, dan hukum fitrah manusia serta melayani kepentingan individu, bukan kepentingan kelompok atau negara. Tujuan dari politik Islam adalah untuk menciptakan keadilan bagi masyarakat, memberikan kebebasan individu, serta menciptakan persatuan, persaudaraan, dan kesetaraan antar-manusia.

This article aims to explain the condition of religious practices in Minangkabau in the early 20th century through the works of HAMKA. This study uses a historical method approach. Literature review is conducted to obtain primary and secondary sources. From the literature study, books by Haji Abdul Malik Karim Amrullah and other related writings related to the two figures related to the research theme were obtained. HAMKA criticized the practice of tarekat that did not conform to the teachings of the Quran and Hadith, as well as the traditional social system that was not in accordance with Islamic rules, such as in the case of inheritance and communal land. He also brought a new spirit in his preaching with a focus on the spirit of Islamic struggle and unity, as well as criticism of the rigidity of tradition and the importance of education to open up people's perspectives.

This research focuses on a comparative analysis of Islamic psychology education from the perspective of two great figures, namely Hamka and Zakiah Daradjat. Islamic psychology is a field that explores the human mind and behavior through an Islamic lens, combining principles from the Koran and Hadith. Hamka and Zakiah Daradjat are figures who have made significant contributions in this field. By examining their approach to education, curriculum design, teaching methods, assessment practices, and their overall impact and influence, this research aims to provide valuable insights into the field of Islamic psychology education and its relevance today. The research method used is literature with interpretive data analysis methods, pragmatic and holistic content analysis. data validation using method triangulation and source triangulation. The results of this research focus specifically on the comparison of Hamka and Zakiah Daradjat in the context of Islamic psychology education. The scope includes their approach to education, curriculum design, teaching methods, assessment practices, and their overall impact on the field. This analysis will examine their individual contributions and highlight the similarities and differences between the two figures. In the theoretical study of these two figures, the results of educational approaches, curriculum design, teaching methods, assessment practices and their impact on the field emerge.

It is a known fact that Covid-19 has affected all academic activities including at the International Islamic University Malaysia (IIUM). There were many implications on students’ lives in terms of their academic affairs, mental health, finance, etc. In such a situation, tawakkul as coping mechanism plays a significant part, as it can define one’s capability in coping not only with the challenges due to Covid-19, but also with some tests from Allāh. This study analysed the perception of Hamka on Qur´ānic verses related to tawakkul. It also looked at how IIUM students dealt with challenges brought on by Covid-19. This study employed a qualitative research method in collecting data through semi-structured interviews and analysing them. The findings showed that tawakkul as coping mechanism according to Hamka refers to having strong imān in order to be able to overcome painful or difficult emotions. When tawakkul is considered as a coping mechanism, it appeared that it has a very considerable overlap and can be applied for the purpose of assisting one to live a better life. This is due to the fact that practising tawakkul as coping mechanisms will assist one in overcoming painful or difficult emotions. The findings also revealed that all of respondents believed that tawakkul was immensely helpful in coping with the challenges they faced during the COVID-19 pandemic.

One of the causes of poor human-environment relations is the separation of the study of natural philosophy and human philosophy. The awareness to combine natural and human philosophy has been sparked by thinkers such as Henryk Skolimowski and Fritjof Capra. However, both are seen as not showing clear root values. Meanwhile, Sayyed Hossein Nasr has brought the concept of value in the combination of natural philosophy with human philosophy. However, he describes it as a mystical concept that is too complex for many people to understand. Buya Hamka, with his monumental work on Al-Azhar commentary, has succeeded in combining natural and human philosophy based on clear values. Hamka is a multidimensional thinker with thinking characteristics that grow and blend into socio-cultural and religious so that many groups see it as more populist and can understand it. Hamka’s thinking way can be an alternative frame of reference for environmental problems. The Hamka concept constructs three main pillars: transcendent consciousness, caliphate and qana’ah. Transcendent consciousness is human appreciation based on religiosity. Caliphate is the role of humans to become mushlih (nature sustainer), preservers and guardians in efforts to beautify nature, and qana’ah encourages humans to take advantage of nature without exploiting it. Contribution: This research’s main contribution is offering an alternative concept of environmental philosophy construction based on religiosity. This concept is seen as a very accessible paradigm in most people’s minds and is not complicated. This paradigm can be disseminated and applied to many people, including in the junior high school environment, as a form of concern for the natural environment and sustainable life.

Delivering da'wah in this post-modern era cannot be separated without leaving the teachings of Islamic law. Hamka is of the opinion that da'wah is a means to make Muslim individuals understand good things and bad things. Hamka offers the concept of da'wah that can be saidcomprehensive. Hamka's thinking is contextual in nature which can be a guide for preachers at that time, the present, and the future. Hamka places da'wah as a very important matter in Islam. The purpose of this study is to analyze and find out the relevance of Hamka's da'wah thoughts in the post-modern eramodern. In conducting this research, the authors used library research, namely research that utilizes or uses library resources to obtain research data. Da'wah in Hamka's thinking is a means of humans and Allah Swt in the form of invitations between humans to do good. Da'wah in Hamka's thinking cannot be separated from the concept of developing Islamic society both in the realm of objectives which both make mad'u or society empowered economically ideology so that it can make society better than before, in the realm of principles of community development with da'wah which in its implementation there is no element of coercion based on the needs and potential of each, and in its implementation which is followed by all groups. To deal with problems in modern times that can resulting in moral and ethical deviations, Muslims are required to stick to the teachings of their religion which are based on itAl Quran and Sunnah. Basically, Islam does not conflict with modern life, as long as modernity does not conflict with the values of Islamic teachings. [ABSTRACT FROM AUTHOR]

This article discusses the eco-sufism that Hamka built in his book Tafsir al-Azhar. This is motivated by the issue of environmental damage caused by, among other things, the anthropocentric paradigm, namely the notion that views humans as the center of the universe and has the right to exploit nature without considering its sustainability. Meanwhile, the hallmark of Hamka's interpretation of the verses of the Qur'an, which has a Sufi tendency, is trying to respond to environmental damage by offering sustainable environmental conservation efforts. Using a descriptive-explorative thematic method, Hamka built five efforts in preserving the environment with a Sufism approach, namely: paying attention to nature will strengthen faith in Allah; natural order is a form of God's existence; contemplation of nature will cause ‘isyq (longing) to God; managing nature as a provision to return to the presence of God; and being grateful for the results of natural resources by sharing them with others. In the interpretation of the verses about the five efforts, it appears that Hamka's interp retation tries to respond to environmental damage with a Sufi approach, which is seen as contributing to environmental conservation in a sustainable manner. Hamka provides a paradigm for balancing human rights and obligations to nature based on the holy book al-Qur'an so that it can be used as a guide for all Indonesians to realize a polite and moderate Islam towards nature by paying attention to environmental conservation.

Exploring how Qur’ān exegetes deal with differences helps reveal the many ways Muslims approach their internal diversity. This study examines the approaches of three modern exegetes incorporating Sunni and Shi‘i literature in their works – al-Ṭabāṭabā’ī (1904-1981), Hamka (1908-1981) and Quraish Shihab (1944-) – when addressing exegetical differences around Ahl al-Bayt (People of the House) mentioned in sūrat al-Aḥzab verse 33. Taking inspiration from conflict resolution strategies to notice the three scholars’ concern for Sunnism and Shi’ism, this study finds they demonstrate different levels of concern: al-Ṭabāṭabā’ī is ‘fully competing,’ Hamka is ‘partially avoiding’ and Shihab is ‘partially compromising.’ Their unique interpretive strategies can explain this difference: al-Ṭabāṭabā’ī employs an objectivist approach of ‘interpretation of the Qur’ān in light of the Qur’ān,’ Hamka focuses on a lucid style of Qur’ān interpretation accessible to a broader audience and Shihab prefers a multi-subjective approach. This study implies there is still a lack of tafsīr having equally serious concern for Sunni and Shi‘a. [ABSTRACT FROM AUTHOR]

This article explains the concept of establishment of the sakinah family according to the perspective of Hamka and Quraish Shihab. This is a qualitative research which utilizes data sourced from literature. This article shows that according to Hamka, modern Sufism can be used as a solution to achieve a happy family in this world and the hereafter, regardless of the stigma that marriage is only to have children. Sufism does not only mean zuhud which is lonely, away from the world normally, but must actively work. As for the meaning of zuhud according to Hamka, is ready to be poor, rich, and to not have any penny, and on the other hand, being willing to become a millionaire, but wealth does not the cause of forgetting God, and neglecting the obligations. This is in line with the concept that taught by Islam, that Islam advocates the spirit to fight, the spirit of sacrifice and work not to be lazy. According to Quraish Shihab, The presence of sakinah does not just come, but there is a condition for its presence, the heart must be prepared with patience and piety.

Artikel ini menjawab tentang bagaimana praktik penggunaan jimat dalam tradisi masyarakat Kecamatan Kampa serta korelasinya dalam Tafsir al-Azhar Karya Hamka. Dalam artikel ini, penulis menggunakan metode observasi, wawancara (interview), serta dokumentasi sebagai data-data dalam menunjang penelitian ini. Penelitian ini memfokuskan observasi untuk memperluas dan memperjelas makna yang terkandung dalam domain tertentu dengan menggunakan taxonomic analysis melalui tiga alur kegiatan yaitu: reduksi data, penyajian data, penarikan simpulan, serta pengecekan keabsahan data penelitian. Adapun yang menjadi data primer dalam penelitian ini adalah praktik penggunaan jimat dalam tradisi masyarakat Kecamatan Kampa sekaligus sebagai populasi atau objek penelitian ini. Sedangkan sampel dari penelitian ini yaitu dengan cara mengumpulkan informasi dari orang-orang yang berkaitan langsung dengan pemakai jimat (tamimah dan halqah) tersebut, yaitu orang-orang yang telah menggunakan maupun yang sedang menggunakan jimat (tamimah dan halqah). Informasi itu juga bisa diambil dari tokoh agama di Kecamatan Kampa. Adapun yang menjadi data sekunder dalam penelitian ini adalah interpretasi Buya Hamka dalam QS. Al-‘Arāf[7] Ayat 196 serta korelasinya dengan praktik penggunaan jimat (tamimah dan halqah) dalam tradisi masyarakat Kecamatan Kampa

The Relations of Authority and Traditions in Pancasila Discourse on Tafsir Al-Azhar Revealing the reasons and describing Hamka's interpretation behind his inconsistency and ambiguity towards Pancasila discourse in Tafsir Azhar and several of his works is the aim of this article. On one side, Hamka accepted Pancasila (1951), but on the other side, Hamka firmly rejected Pancasila (1957-1966). This paper will highlight the phenomenon above using the Maudhui Al-Farmawi method of interpretation and philosophical Hermeneutic Theory of Hans Georg Gadamer. This research proves that the existence of a relationship of authority and tradition encompassing Hamka has implications for inconsistencies (acceptance and rejection) in Pancasila discourse in his primary work Tafsir Al-Azhar and the other several secondary works. In this case, the writer concludes that Hamka, through authority and tradition, undergoes a formation and transformation within himself, so that he no longer tends to impose his objective and reflective attitudes on some of his subjects. However, he is also open-ended in a way that lets others speak differently, so that it has implications for the intersection and integration (fusion) horizons of understanding. Hamka Transformation in the context of Pancasila can be understood that Hamka is an idealistic figure in understanding the first principle of "God Almighty" and a compromise figure in understanding the second to the fifth precept.

Tafsir al-Azhar is a well-known work of Indonesian exegete, Hamka. This study examines one of Hamka’s magnum opus exegetical works. The emphasis is on his discussion of economic matters, particularly capitalism, usury, and corruption, particularly in the selected text. This study employs a qualitative approach, analyzing chosen documents. This study revealed that Hamka’s techniques are unique due to to Indonesia's socio-cultural characteristics. Hamka employed the al-Ijtimā‘ī method in his writing, as do other exegetes. This method aimed to comprehend the Quran by carefully examining its terms and expanding their meanings beautifully and engagingly anguage within the context of the existing cultural system.

In contrast to the previous centuries of the XX century, the century of young people with the spirit of coming out of stagnant thinking has indirectly stimulated the attention of scholars in studying interpretations and compiling works of interpretation with various methods, patterns and styles. Tafsir al-Azhar is one of the largest interpretations compiled by Hamka, Hajj Muhammad Karim Amrullah. This article attempts to critically examine whether there is an influence of time and place in the preparation of the Tafsir al-Azhar. For this reason, historical methods and critical analysis will be used to show the figure of Hamka and his interaction with the socio-culture of the Minang people in particular and Indonesia in general. At the same time, it is used to analyze the Tafsir al-Azhar with regard to the influence of the time and place in the work. The result is that Hamka in explaining the verses of the Qur'an sometimes takes wisdom from the customs of a society that signify the place and explain also from the period of development of political turmoil after Indonesian independence and the renewal of the thoughts of Islamic figures that signify time, furthermore,the place and time have exerted influence in compiling the Indonesian interpretation work "Tafsir al-Azhar."

Islam was comprehensive for all human races, in all areas of their lives, and whenever they live until the Judgment Day is coming. This is what is commonly called as Islam is universal. When The Prophet Muhammad SAW was performing of Hajj Wadā’ came down the al-Mā’idah verse: 3 has become an argument for some Muslims to show that Islam is perfect. In this time, many cases of a wrong understanding of religion's perfection will cause problems such as radicalism, disbelief of other groups, and even terrorism. Therefore, the writer used two problem statements: how is the interpretation of religion perfection in QS. al-Mā’idah : 3 according to Tafsīr Ibnu ‘Abbās and Tafsir Al-Azhar then how is the relevance of Ibnu ‘Abbas and Hamka’s interpretation related to the perfection of religion with the Indonesian context. The method used by the writer in this research is library research with descriptive analysis and used philosophical hermeneutics by Hans Georg Gadamer. Then, the writer concluded The meaning perfection of religion in QS. al-Mā’idah : 3 according to Ibnu ‘Abbas in Tafsīr Ibnu ‘Abbās which is Allah SWT has perfected the faith of the Prophet Muhammad and the believers, there is no need for additions and no deductions for eternity. According to Hamka in Tafsir Al-Azhar, the perfection of religion is the creed, worship, syariat, muamalah, and munakahat was sufficient and there will be no additional. However, Hamka allows for ijtihad in matters other than worship and syariat. Therefore, Islam does not freeze. Then, in Indonesia context that consists of various tribes, languages, cultures, and religions. Therefore, the meaning of surrender to God can be reflected in Indonesia. Because all religions also teach surrender to God or in other words “kalimatun sawā’”. Suppose someone has a resigned attitude to God. In that case, it will minimize fanaticism, claiming the truth of his religion, insulting other groups who disagree with their perception, the narrow meaning of jihad and the blasphemy of religion, even radicalism, because someone considers that in other religions there is also faith. However, change is greatly affected by time and space. In terms of religions, that is permanent, and some are changing or normative Islam and historical Islam. By having an attitude of surrender to God, it is possible to happen tolerant to other religions. In brief, Indonesia can still be a country with the slogan “Bhineka Tunggal Ika” which means “unity in diversity”.

Berita hoaks di Indonesia jumlahnya relatif banyak. Sejumlah 850 hoaks oleh Kementerian Komunikasi dan Informatika dari Januari-Juni 2020. Di samping itu, riset mengenai COVID-19 di dunia ini relatif banyak. Hal ini dinilai telah terjadi kesenjangan informasi mengenai riset COVID-19, sehingga munculnya berita hoaks. Penelitian bertujuan untuk mengetahui makna tabayyun menurut Buya Hamka menurut QS. Al-Hujurat [49]: 6, kemudian diimplementasikan melalui praktikum kimia guna mengklarifikasi adanya berita hoaks. Metode dalam penelitian ini adalah studi pustaka. Sumber primer yang digunakan yaitu tafsir Al-Azhar, sedangkan sumber sekunder didapatkan dari buku, majalah dan artikel jurnal yang menunjang penelitian. Dari hasil penelusuran terhadap penafsiran Hamka dan responnya sebagai sikap tabayyun, didapatkan langkah implementasi praktikum kimia, yaitu: (1) Tahapan penerimaan berita; (2) Tahapan pelaksanaan praktikum dan (3) Tahapan tanggapan dan evaluasi.

This paper examines one of Nusantara commentary books entitled Tafsîr al-Azhâr that is written by Hamka. By analyzing the contents of the commentary and tracing the historical roots of the birth of the work, this study shows that Hamka contextualises his interpretation as a criticism against the Sukarno regime. Among the critiques that he poses in his commentary suggest that Sukarno aligns to Communism and the political policies of his administration resonate to the interest of Communist while at the same time are detrimental to that of Muslims. From the historical perspective, there was, in fact, a conflict between Hamka and Sukarno concerning the issue of Communism. In other words, there is a close relationship between Sukarno’s affinity to Communism and Muslim’s conflict with Communists in Indonesia. In the development of tafsîr studies so far, tracing the interpretation material in the context of social criticism is considerably understatement. This is the reason why this study takes this approach. This study suggests that tafsîr (Quranic exegesis) is not just a task of understanding the divine message, but can also be a social critic.

Recently, many tafsîr (interpretive) studies in Indonesia have been directed to the works of "children of the nation" in the local-regional level and Indonesian-language tafsîr. Most of Archipelago-nuanced tafsîr nowadays are used as research objects, from thesis level to dissertation. This article will use Tafsîr al-Azhâr Hamka as the object by emphasizing on the locality aspect by using surah Ali ‘Imrân as the sample. Locality can be included in the Adabî-Ijtima‘î style (social). Therefore, as a foundation methodology, the style will be firstly discussed in general. This study uses analytical descriptive by citing Karl Mannheim’s theory of Sociology. The result is that locality is found in Tafsir al-Azhâr in surah Ali ‘Imrân i.e. locality in language and socio-culture. This locality shows that Hamka is a mufasir (interpreter) who always contextualizes important themes inside a verse so that the meaning and message of the verse are easily understood and applied in the real community where Hamka lives in.

The character and style of a text describes and reflects the cultural structure and nature of the author’s mind. This work attempts to describe social criticism and the interpretation of Hamka—the eminent Indonesian exegete—in the Al-Azhar (a fairly recent encyclopedic Quran commentary) of the verses which are legitimized as the verses of polygamy. This study finds that Hamka’s interpretation of “polygamy verses” is influenced by the social dynamics of his birthplace, Minangkabau. Hamka criticized religious and adat leaders for the polygamy tradition in Minangkabau. Paradigmatically, Hamka contributed a unique tradition in the dynamics of the interpretation of the Quran in Indonesia where interpretation becomes a social critic. This study reaffirmed the statements that the contestation in interpreting texts is a reflection of social and political contestation and not merely theoretical contestation and that each product of text interpretation expresses empirically the socio-political conditions of the interpreters. This work offered the idea that the interpretation of the Quran with a social approach is to voice criticism of the application of the text to be an alternative to continue in contextualizing the Quranic messages.

The purpose of writing this article is to analyze the concepts and thoughts of Sufism wasathiyah Hamka and Nasaruddin Umar. Such as synergizing between the world-hereafter, outward-inward, sharia-nature, God-human, individual-social, and the task as servants of God on earth in a balanced and proportional manner, which in turn gave birth to moderate humans. This paper uses the literature method by exploring and collecting various books, articles, journals, and other documents related to the themes discussed. Findings: Hamka is an archipelago Muslim intellectual figure known for his scientific productivity, evidenced by various works produced in various disciplines, including modern Sufism. Nasaruddin Umar is also an intellectual figure in the Muslim archipelago known as a professor of interpretation of the Qur'an, who also has ideas in the world of Sufism, with his modern Sufism. Modern Sufism that they both thought of as a form of ideas and movements to integrate the interests of the world and the hereafter, the world is used as a medium to draw closer to God, not away from the world. This moderate concept (tawasuth) later gave birth to a paradigm of a balanced industrial era of industrial revolution (tawazun), proportional (i'tidal), tolerance (tasamuh) which eventually became socially and spiritually pious societies.

This article examines the meaning of the word rain in the Qur'an. Rain can be interpreted as a blessing bearer, but for some people, rain also interpreted as a disaster, whereas the benefits of rain is very great for life on earth. Research based on the interpretation of Ibn Kathir, Quraish Shihab, and HAMKA by using comparative method. This research found that the word of rain in the Qur'an not only means “rahmat” or gift, but also meaningful as doom or disaster, and natural phenomena. The equation of the three interpretations is that rain is seen as a “rahmat” or a gift because it is considered beneficial for all creatures on the earth, the rain is considered as a punishment because it is held down by God for some time and also because of the descent accompanied by thunder and heavy wind that can damage the earth, and rain as a natural phenomenon because as a process of descending water from sky to earth.

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Tafsir al-Azhar is one of the popular masterpieces of Indonesian exegete, Hamka. This paper discusses one of Hamka's great exegetical works. The focus is on his discussion of economic affairs in particular, capitalism, usury and corruption, in the selected text in particular those related to. A qualitative method is adopted in this paper in which selected documents are analysed. This paper found that Hamka has unique approaches in this respect that are closely related to the socio-cultural aspects of Indonesia. Again, like other exegetes, Hamka applies al-ijtima'i in his work. This method seeks to understand the Qur'an by studying its expressions carefully and elaborating their meanings beautifully and interesting style of language in the context of existing cultural system. [ABSTRACT FROM AUTHOR]

Through the greatest works of Tafsir al-Azhar, Hamka preached to the Nusantara's (archipelago's) people to stick to Islam and shariah law. This qualitative study aims to analyze the da'wah methods contained in the Tafsir al-Azhar through the fiqh ibadah discourse. The writer applied research on methods of da'wah aiming for da'wah thinking in interpreting the verses related to fiqh ibadah which is the fundamental claim to every Muslim. This study applies the deductive method in order to get the facts of fiqh ibadah in Tafsir al-Azhar and the descriptive method to describe forms of da'wah and focused on fiqh ibadah. Each fact has been analyzed based on the use of language, dalil, the composition and objective of Hamka's interpretation in fiqh ibadah discourse. The findings indicate that the style of Hamka's da'wah compatible with Islam and convenient approach to facilitate the understanding of archipelago's people. The elements of Hamka's da'wah interpretation such as advice, persuasive and wise judgment are the special features that enhance the interpretation of fiqh ibadah in Tafsir al-Azhar. His method of da'wah is a valuable legacy for local commentators in empowering da'wah through interpretations or writings. [ABSTRACT FROM AUTHOR]

Among other interpretation patterns of the Qur’an, the social pattern is the most prominent at this time due to its emphasis on efforts to actualization of the Qur’an guidance in various aspect of life as well as harmonization of the teachings of Islam with the times. One of the most distinguished works in this type in Indonesia is that of Hamka, Tafsir Al-Azhar. This article is aimed at analyzing the work to define how consistent the author to be in line with the characteristics of the interpretation pattern in terms of its background and objectives, bibliographies it refers to, and its methodology. It is found that the author, Hamka, is very consistent to be in line with social interpretation pattern of the Qur’an.Abstrak: Salah satu corak tafsir al-Qur’an yang berkembang di Indoensia adalah tafsir bercorak social kemasyarakatan, yang menekankan upaya penjabaran hidayah al-Qur’an dalam berbagai sendi kehidupan, menawarkan solusi terhadap problem kekinian masyarakat, serta menyelaraskan ajaran Islam dengan perkembangan zaman. Salah satu contoh terkemukanya di Indonesia adalah karya Hamka, Tafsir Al-Azhar. Artikel ini mengkaji Tafsir Al-Azhar untuk melihat konsistensi Hamka dalam melakukan tafsir bercorak sosial kemasyarakatan dengan menelisik latar belakang dan tujuan penyusunan tafsirnya, referensi yang dipakai, metodologi yang digunakan, serta beberapa contoh penafsirannya terhadap ayat al-Qur’an. Penulis menyimpulkan bahwa Tafsir Al-Azhar menampilkan konsistensi Hamka terhadap dasar-dasar pembahasan tafsir bercorak sosial kemasyarakatan.

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Al-Quran merupakan kitab kehidupan, memuat berbagai aturan menyangkut tata kehidupan manusia didunia dan hasil dari kehidupan itu diakhirat. Karenanya sudah pasti al-Quran berbicara tentang makanan. Istilah makanan dalam bahasa Arab disebutkan dengan 3 buah istilah kata yaitu aklun, thaʻam, dan ghiza’un. Namun dari ketiga istilah ini, al-Quran hanya menggunakan dua buah saja yaitu thaʻam, dan aklun. Berdasarkan hasil pembahasan, Buya Hamka dalam menafsirkan ayat-ayat makanan dalam tafsir al-Azhar tidak lepas dari kolerasi antara ayat-ayat satu dengan ayat yang lainnya, sehingga dapat diperoleh pemahaman yang utuh tentang konsep makanan itu sendiri. Berdasarkan ayat-ayat yang dikaji dapat dipahami bahwasanya makna makanan dalam penafsiran Buya Hamka, dikelompokkan menjadi berbagai macam yaitu, makanan yang sehat, memakan makanan secara proporsional sesuai dengan kebutuhan, memiliki rasa aman terhadap makanan, makanan sebagai seruan, makanan sebagai peringatan, makanan sebagai anugerah. Pengaruh makanan terhadap kehidupan manusia sangat besar pengaruhnya kepada jiwa seseorang, diantaranya akan makbul doa, membuat jiwa jadi tenang, maka suatu suapan yang haram ke dalam perutnya, maka tidaklah akan diterima amalnya selama empat puluh hari, makanan yang tidak baik akan merusakkan kesehatan dan merusakkan juga bagi akal budi.

A great Indonesian scholar, Hamka was a politician, novelist, cultural activist and above all religious scholar. His scholarly works cover so many different areas, but he was most well-known as a Qur’anic interpreter. His al-Azhar, a book of Qur’anic interpretation has won him both fame and respect up to this time in Indonesia and abroad. This paper is particularly interested in exploring the content of this book and in discussing the basic ideas underlining it. It is also interested in discussing the method of Hamka in tafsir, fiqh, the general characteristics of the book as well as the epistemological relationship between al-Azhar and especially al-Manar by a great Egyptian scholar, Muhammad `Abduh. The paper particularly argues that Hamka and his thought have exerted a great influence on social, cultural, and intellectual aspect in Indonesia.

HAMKA as one of renowned ulama in Nusantara talks widely about leadership in his writings. The topic is also touched in Tafsir Al-Azhar which is one of his masterpiece. This article will discuss about the terms used by HAMKA in describing leader and leadership to realize the meaning of words like khalifah, imam and wali. Furthermore, HAMKA ideas and thoughts on factors such as bloodline, physical strength and knowledge for a person to be a leader are discussed in this work. HAMKA also talks about the fundamental of leadership which are The Almighty God, Allah, prophet and worshipers. In achieving the blessing from Allah SWT, duties and responsibilities of leaders, criticisms and advices to the leaders and the personal relationship between the leader and the government had also been discussed by HAMKA. [ABSTRACT FROM AUTHOR]