Feminist exegesis (tafsir) is a unique genre emerges in contemporary era when gender issue become a global concern. The paradigm of this tafsir started from the asumpsion that the Qur"anic principle of male-female relationship should be based on justice (al-"adalah), equality (al-musawah), appropriateness (al-ma"ruf), and conssensus (syura). Thus, any exegesis produced in classical period which violate all those principles are considered unacceptable, especially in relation to the current situation which differ from that of previous time. Feminist tafsir employs gender analisys as a tool to differentiate between God given condition that is unchangeable to gender as social construction that is changeable. In addition, hermeneutics is considered an appropriate approach chosen in feminist tafsir along with thematic method to interprete verses about gender relation in the Qur"an. With this methodology, its aim is to produce tafsir with more intersubjective and critical insight related to gender relation.

This study examines the use of liberal principles in Husein Muhammad's works on Quramic interpretation which are found when uses new concepts of the Sciences of the Qur’an.  This new concept is used as an ontological view when he interprets Qur'anic verses regarding human rights and gender relations. The liberal principles that Husein Muhammad uses have clear parameters and do not neglect the basic rules of interpretation itself. Through a qualitative approach with descriptive method, research on literature and interviews, this study confirms that the liberal principles used by Husein Muhammad, in addition to using gender justice analysis, are also produced among others through a re-understanding of the rules of interpretation such as asbuz nuzul, nāsikh mansūkh, ta`wīl, muhkam-mutasyābih, makkiyah madāniyyah. The redefinition of the rules of interpretation is then used as the basis when he makes the interpretation of the Qur'an so that the results of the interpretation are different when compared to interpretations that have been developed among Muslims. As a result, his interpretation is not only laden with religious messages, but also becomes part of the expression of feminist kiyai identity in the development of interpretations in Indonesia.

One of the works of interpretation belonging to Badiuzzaman Said Nursi and the first commentary that he wrote was the interpretation of Signs of I'jaz. The book of interpretation has many features and uniqueness when compared to his other works. Despite being a prima donna among literary experts, this interpretation is less attractive to the general public. The discussion of the interpretation of the Qur'anic verses using language that is quite high turns out to make it difficult for some people to understand. This study aims to examine the sources, methods, and styles used by Said Nursi in writing the interpretation of Isaatul I'jaz. This research is qualitative research by applying the library research method as a way of processing data. From this research, conclusions can be drawn regarding the tahlili method as a method of interpretation. Interpretations that tend to lead towards faith, divinity, and worship are included in the i'tiqadi-style interpretation. Said Nursi uses the Qur'an as the primary source of interpretation, then there are also several previous commentary books as a secondary source of writing his commentary.

Tafsir feminis merupakan sebuah genre tersendiri yang muncul di era kontemporer ketika isu gender menjadi isu global. Paradigma tafsir ini berawal dari asumsi, bahwa prinsip dasar Alquran dalam relasi laki-laki dan perempuan adalah keadilan (al-'ada>lah), kesetaraan (al-musa>wah), kepantasan (al-ma'ru>f), musyawarah (syu>ra). Apabila terdapat produk-produk penafsiran klasik yang bertentangan dengan prinsip-prinsip tersebut akan dinilai tidak tepat, terutama ketika diterapkan dalam konteks kekininian, disebabkan situasi dan kondisinya jelas berbeda antara zaman dulu dan sekarang. Model analisis yang dipakai dalam paradigma tafsir feminis adalah analisis gender,yang secara tegas membedakan antara kodrat sebagai sesuatu yang tidak bisa berubah, dengan gender sebagai konstruksi sosial yang bisa berubah. Wajar jika kemudian pendekatan hermeneutik dengan metode tafsir tematik akhirya menjadi pilihan dalam mengkaji ayat-ayat tentang relasi gender. Sebab dengan metodologi seperti itu, diharapkan produk tafsir akan lebih intersubyektif dan kritis melihat problem relasi gender.

This paper aims to discuss Sufistic interpretations in Indonesia and try to explore the meaning of Sufism and Tarekat, then connect them to the understanding of the Qur'an. The method of this paper is qualitative with a literature study approach. In addition to discussing the influence of Sufism and tarekat, this article also discusses the mufasir figures from Indonesia. In summary, Sufism entered Indonesia around the 17th century based on the historical text pioneered by Hamzah Fansuri. Holistically, the distinctive form of Sufsitik interpretation is divided into two, namely, Isyari and Nazhari interpretations. However, among Indonesian scholars of interpretation who are also experts in the science of Sufism, none of them wrote their commentaries using Sufistic styles in the form of Isyari and Nadzari. This is because they separate the science of Sufism from the science of interpretation. Therefore, they still rely on the textual meaning and the rules of interpretation generally.

Bahasan kenabian dalam Islam adalah jantung bagi pemahaman ajaran agama Islam lainnya. Wacana tentang kenabian biasanya menjadi pembahasan pada kajian filsafat.  Padahal wacana ini juga bisa didekati dengan dengan kajian ayat ayat Alquran dan hadis. Jika filsafat kenabian membahas masalah ini dengan sangat kritis dari sisi epistemologisnya, maka dalam Alquran pembahasan tentang kenabian lebih pada persoalan istilah yang digunakan juga misi kenabian yang dibawa oleh masing-masing nabi dan rasul tersebut. Kenabian dalam Alquran menggunakan istilah nabi dan Rasul. Istilah Nabi berkaitan dengan kata naba’ yang maknanya berita, kabar, warta atau cerita. Sedangkan Rasul, secara harfiah berarti pesuruh atau diutus. Kata jamaknya adalah rusul.  Alquran sering pula menyebut para rasul itu dengan istilah al-mursalin, yaitu mereka yang diutus.perdebatan para ulama ada pada seputar pembahasan nabi dan rasul, jumlah mereka dan persamaan atau keunggulan para nabi

The discussion on the definition of thematic (maudu’i) interpretation or what is commonly called thematic interpretation is a product of interpretation that solves every existing problem. The periodization of the development of maudu’i interpretation is also an important thing that must be known and understood both among the academics of the interpretation of science and the general public. Especially among commentators, because by knowing the periodization, academics can find out the characteristics of the interpretation. There are still few articles that discuss the periodicity of maudu’i interpretations; therefore in this article, the author will discuss the development of maudu’i interpretations from time to time, where the forerunner of Maudu’i interpretations has existed since the time of the prophet. Still, Maudu’i interpretations that have been neatly arranged as new methodologies have been formed recently. Among the periods to be discussed are: Prophet Muhammad's Period, Classical/Mutaqaddimin Period (1-2 H / 6-7 AD), Medieval Period (3-9H/9-15M), and Modern-Contemporary Period (12th Century AD). 14H / 18-21 AD). What makes the difference in the development of maudu’i interpretation of the four phases is the methodology. More recently the science of interpretation is also growing, including maudu’i interpretation.

So far the majority of commentators have made efforts to understand the interpretation of the Qur'an with a literalscriptural approach. The results of this approach are considered to have given rise to gender-biased interpretation. Today, especially contemporary feminist scholars have used gender analysis and contextual-philosophical approaches in their interpretations, the results of their interpretation have been assessed as gender fair. Hussein Muhammad as one of the Indonesian feminist commentators has also succeeded in carrying out a contextualphilosophical approach and incorporating gender analysis in his interpretation, methodology the feminist interpretation he built was interesting. the interpretation of epistemology intersects with the contemporary epistemology of contemporary interpretations that is different from the classical interpretation. The principle of interpretation has integrated gender analysis from the West into a study that does not contradict the opinions of classical scholars. He continued to use the hermeneutic approach in his interpretation but did not abandon the logic of Islamic law which had been popular among Muslim scholars. The subject matter in this paper was reviewed by analytical descriptive methods and data search techniques using book surveys and interviews. The results of this study found nine interpretive principles of Husein Muhammad. The conclusion in this paper, actually the interpretation of Husein Muhammad concentrates on the study of the historicity of the Quranic text as well as the understanding of the text that focuses on the relation of the text, context, and author Kata Kunci: gender; Husein Muhammad, contemporary interpretation; the historicity of the text. Abstrak Selama ini mayoritas mufasir telah melakukan upaya pemahaman penafsiran terhadap Alquran dengan pendekatan literal-skriptural. Hasil pendekatan ini dinilai telah melahirkan penafsiran yang bias gender. Dewasa ini ulama kontemporer hususnya feminis telah menggunakan analisa gender dan pendekatan kontekstual-filosofis dalam penafsirannya, hasil penafsirkan mereka berhasil dinilai adil gender.Husein Muhammad sebagai salah satu mufasir feminis Indonesia juga telah berhasil melakukan pendekatan kontekstual-filosofis dan memasukan analisa gender dalam penafsirannya, metodologi tafsir feminis yang dibangunnya cukup menarik. epistemologi penafsirannya beririsan dengan epistemologi tafsir kontemporer yang tentunyaberbeda dengan tafsir klasik. Prinsip penafsirannya telah memadukan analisa gender yang berasal dari Barat itu menjadi kajian yang tidak bersebrangan dengan pendapat ulama-ulama klasik sekalipun. Ia tetap menggunakan pendekatan hermeneutika dalam tafsirnya namun tidak meninggalkan logika-logika hukum Islam yang selama ini populer di kalangan sarjana muslim. Pokok bahasan dalam tulisan ini dikaji dengan metode deskriptif analitis dan tehnik pencarian data menggunakan book survey dan wawancara. Hasil dari penelitian ini menemukan sembilanprinsip penafsiran Husein Muhammad. Kesimpulan dalam tulisan ini,...