Q. 51:5 has been very famous and widely discussed not only by Indonesian Muslims but also by non-Muslims since September 2016. This debate was caused by the case of the former Governor of Jakarta, Basuki Cahya Purnama who has widely been known as Ahok. However, I would not like to discuss this case in this article. Rather, the topic that will be explored here is how to understand and interpret the verse in a proper way. I am interested in this topic because it has been understood and interpreted in an improperly and used by certain Muslim groups for a certain political purpose. Looking at this fact, I will try to propose an interpretation of it by using an approach what I call ma'na-cummaghza approach.

Today the issue of building al-khilāfah al-islāmīyah (Islamic Caliphate) has been raised by Hizbut Tahrir Indonesia (HTI). One of its arguments is that it is obligatory, because Qur’an, 2:30 mentions the term khalīfah. However, this argument has been questioned by many Muslim scholars. Some of them are Quraish Shihab and Yudian Wahyudi. In this article a comparative study is conducted in such a way we can provide readers with a ‘direct’ comparasion between Shihab’s and Wahyudi’s thoughts. The emphasis of their differences is shown more clearly than their similarities. Some important points that are discussed here are their interpretations of Qur’an, 2: 30-38. After analyzing their statements expressed in their writings and interviews, we have found that both have the same idea that Qur’an, 2: 30 does not talk about the Islamic Caliphate, and therefore, it cannot be used as an argument for its building. We have also found that they have exegetical differences that might refer to the fact that Shihab has much emphasis on the ‘historical meaning’ of the verses, whereas Wahyudi prefers their ‘significance’ for human beings.[Wacana khilafah Islam di Indonesia menguat seiring dengan kehadiran Hizbut Tahrir Indonesia (HTI). Salas satu argumen mereka adalah adanya istilah khalīfah dalam Qur’an, 2: 30. Namun argument tersebut justru menjadi persoalan bagi pemikir muslim lainnya, dua diantaranya Quraish Shihab dan Yudian Wahyudi. Dalam tulisan ini diharapkan pembaca dapat melihat secara langsung perbandingan dua pemikiran tersebut. Beberapa point penting yang diperdebatkan adalah tafsir ayat Qur’an, 2: 30-38. Berdasarkan analisis pada karya tulis dan wawancara, keduanya sama – sama menunjukkan bahwa ayat tersebut di atas tidak membahas al-khilāfah al-islāmīyah. Meskipun keduanya sependapat, masing-masing memberikan tekanan yang berbeda dimana Shihab lebih ke makna historis, sedangkan Wahyudi condong ke signifikasi bagi kemanusiaan.]

Salafi groups are very proscribe organizations, tandzim, and association. These are all heretics and can bring the Muslims to hizbiyya and harakiyya and keep them away from al-wala wa 'l-bara. Meanwhile, to establish friendship among Salafis, they usually conduct a study Islam together and visit each other. According to Salafi groups, it is more effective than setting up an organization that many madharat. In administering the program in pesantrens, various ustadhs appointed to occupy certain positions in the<br />management structure so that the pesantren is running properly.<br /><br />

Kajian-kajian keagamaan di media sosial virtual telah memengaruhi kualitas penafsiran terhadap redaksi wahyu, utamanya dalam konten dakwah bergenre akhir zaman yang dipopulerkan oleh para mubalig di Indonesia melalui media sosial YouTube. Kajian ini bertujuan untuk menguji hubungan antara praktik penafsiran Al-Qur’an dan dampak penyebaran konten narasi-narasi akhir zaman terhadap ekstremisme keagamaan di YouTube. Tujuan tersebut dicapai melalui observasi menggunakan desain analisis kritis dengan menerapkan pendekatan intertekstualitas dan dekonstruksi. Investigasi ini menemukan adanya praktik reduksi penafsiran terhadap redaksi wahyu dalam konten dakwah akhir zaman. Kajian ini juga membuktikan adanya hubungan simbiosis antara praktik reduksi penafsiran melalui penggunaan sumber-sumber non-otoritatif. Praktik semacam ini dapat berdampak pada penyebaran narasi-narasi ekstremisme beragama melalui YouTube. Kedua hal tersebut dapat dimanfaatkan oleh kelompok jihadisekstremisme transnasional untuk merekrut anggota baru di Indonesia.

The study of the sanad is very important in hadith studies. This article attempts to analyze and criticize Syuhudi Ismail theory of the ittisal sanad (the connectedness of hadith chain). The author comes to two conclusions. First, a chain hadith is considered muttasil (unbroken) if each narrator to the previous nearest narrator validly existing under the provisions of tahammul wa 'al-ada’  al-hadis and according to historical provisions. Second, the credibility, religious commitment, and  cleverty (s}iqah, ‘adalah, d}âbit}) are not something that are essential in determining ittisal sanad. The ‘adalah (religious commitment) (without cleverty) should be sufficient, as long as it does not fall on mudallis narrators category.