Liberal Islamic movements in Indonesia and Malaysia are still active in voicing their thoughts although they have been strongly rejected by some local religious authorities. Even though it is no longer as massive as it used to be, its influence in the development of interpretations of the Qur'an is still very pronounced today. This study examines the influence of Liberal Islamic thought on the development of Quranic exegesis in Indonesia and Malaysia and focuses on Jaringan Islam Liberal (JIL) and Sisters in Islam (SIS), which are the most influential Liberal Islamic movements in Southeast Asia, especially in Indonesia and Malaysia. The data were collected from literature references with textual analysis as the main method. The results of this study indicate that the influence of JIL in the development of Quranic exegesis in Indonesia: first, the influence on the authority of interpretation by urging the Al-Quran. Second, the influence on the methodology of interpretation. Although JIL was not the initiator, JIL has a significant influence in bringing the flow of contextual methodology, maqāṣid approaches, hermeneutics, and other contemporary methods to Indonesia. Third, the influence on the popularization of new interpretive issues, such as human rights and gender. Meanwhile, SIS does not have a significant influence on the interpretation of the Quran in Malaysia like JIL, because: first, the hermeneutic approach used by SIS in the interpretation of the Quran is Amina Wadud's hermeneutics, so she is more famous than SIS itself. Second, the liberal Islamic movement in Malaysia is strongly opposed by the Malaysian kingdom.Keywords: JIL, SIS, Quranic exegesis, Contextual, Hermeneutic

Discourse of Muhkām-Mutasyābih which has been discussed in the classical literatures of ulūm al-Qur‘ān was getting worse because of some shift meanings especially specialization that limits muhkām-mutasyābih discussion on the teological verses of the Quran. The lack of discussion and elaboration on muhkam-mutasyābih in interpreting Quran worsens this situation. The effort to reframe this specialization among classical scholars and the reinventing concept of muhkam-mutasyābih could open prospective ways to elaborate this discourse and other approapches in Quranic exegesis. By inventarizing some concepts of muhkam-mutasyābih initiated by Islamic Scholars and considering them by interpretation rules, this article concludes that some muhkam-mutasyābih concepts of the scholars should be considered and elaborated in interpreting Quran. As a consequence of diversable interpretation of Quran, This various concepts of muhkam-mutasyābih should be expanded to the interpretation of the Quran for constructing contextual interpretation of the Quran keeping the balance of textual values and answering human needs of Quranic Solution for their problems.

There were differences of attitudes taken by the caliphs Abu Bakr al-Siddiq and Umar bin al-Khattab in the narration of the hadith, as compared to those carried by the Prophet Muhammad. In his time, the Prophet (SAS) invited and motivated the Companions to narrate the hadith to others. But the caliphs Abu Bakr al-Siddiq and Umar bin al-Khattab carried out a different policy between the obligations of the Companions to tighten the narrations of the traditions of the Prophet SAW or called taqlid al-riwayah. The paper aims to discuss taqlid al-riwayah policy based on background, forms, and objectives. They were related to the policy and bring up the positive and negative of the application of the policy to the development of hadith in the aftermath. The results of the study found that there were political and social factors that cause policies to be taken. They oppose politics, oppose false prophets, the number of people who apostatize, and do not run Islamic law with kaffah, exchanging friends who gave false traditions. The taqlil al-riwayah policy takes various forms. They are to reduce narration, strictness (tatsabbut) in accepting competition, punishing and renewing friends who had multiply the narration of traditions. The traditions of the Prophet Muhammad were from mistakes and falsification. Besides, this policy also opposes the development of traditions, both regarding the positive, preserved, authenticity and quality of the traditions of the Prophet SAW and also does not violate false traditions (maudhu ') among Muslims. It is also free of negative impacts. According to part of the distribution and the list of traditions, the Prophet (PBUH), the lively discussion of hadith meanings and the delay in the process of codifying the traditions of the Prophet PBUH.

Containing muti-interpretative text, al-Qur’an as the main text in Islam has been interpreted in varoius methods producing too much interpretation result. Not only protected in the authenticity, al-Qur’an should be protected by correct interpretations. Without the proper ones, its function as hudan li al-nās will not be realized. Unfortunately, Uṣūl al-tafsīr as a discipline that protects the validity of interpretation was not as popular as other diciplines like nahw and uṣūl fiqh. This article discusses uṣūl al-tafsīr as an academic discipline taking strategic position is Islamic studies. By studying some literatures, this article concludes that uṣūl al-tafsīr is a part of ulūm al-Qur’ān that is focused on the ways, methods and rules of how al-Quran should be interpreted. Even uṣūl al-tafsīr has been established during prophet’s era, uṣūl al-tafsīr was developed significantly in the 8th century AH which marked by the emergence of books of ulūm al-Qur’ān. Passing more various problems in contemporary era, scholars should develop the studies and research on uṣūl al-tafsīr.

Studi orientalis terhadap hadits dinilai bias akan kepentingan-kepentingan tertentu, namun perspektif mereka sebagai outsider juga berpotensi objektif karena tidak terikat dengan dogma-dogma yang mengikat insiders. Untuk itu diperlukan pembacaan kritis dalam mengkaji hasil studi orientalis terhadap hadits. Artikel ini mendisuksikan tentang metode pembacaan kritis yang dilakukan oleh M. Muṣṭafa Azami, salah satu sarjana muslim yang konsentrasi di bidang kajian hadits dan orientalisme dalam mengkaji karya para orientalis. Merujuk pada karya Azami, Studies in Early Hadith Literature dan dengan menggunakan metode deskriptif-analitis, peneliti mengkaji letak kritik Azami terhadap para orientalis dan perangkat ilmiah apa saja yang dia gunakan dalam membantah tesis orientalis yang bertentangan dengan pendapatnya. Peneliti menyimpulkan bahwa tujuh ketidaktepatan yang dilakukan orientalis saat mengkaji hadits dalam pembacaan Azami adalah ketidaktepatan dalam menentukan objek yang dikaji, invaliditas data, pemaknaan kata yang menyelisihi sejarah, penggunaan metodologi lama dengan cara yang tidak sesuai, klaim individu yang tidak tepat,  analisis dan tesis yang kurang tepat serta distorsi sejarah baik secara sengaja maupun tidak. Untuk membantah tesis yang dinilai tidak tepat, Azami menyusun sebuah konstruk metodologi kritik dengan lima perangkat utama yaitu argumentasi logis, data filologis, intertektualitas, referensi historis dan menggunakan teori hadits klasik.