Bbc.com noted that in the last 40 years in Indonesia, there were 4 major cases including Lia Eden, Arswendo, HB Jassin and Teguh Santosa. Melissa Crouch noted that at least 120 people were tried for harassing religion. However, I underline that the issue of blasphemy arises recently because it began with a case of Ahok in Kepulauan Seribu. After that case, the case of blasphemy emerged like a domino effect, leaving questions in my mind, ‘why can it be like this?'. In this study, I will try to examine how the contestation of cases of blasphemy in Indonesia is so intertwined. By using descriptive and interpretative analysis methods, I found that the polemic of the emergence of blasphemy cases in Indonesia is motivated by two things; the interpretation of certain authorities who consider that in the Koran there is a set of positive punishment for blasphemy cases. Furthermore, the Blasphemy Law in Indonesia is very biased in determining certain individuals / groups as religious opponents.
This article aims to reveal the primary messages in the Quran (2: 222) by employing a ma'na-cum-maghza hermeneutic approach. This descriptiveanalytic study inspired by a particular interpretation of the term adha in the verse; as in some classical literature, it was interpreted as something dirty, disgusting, and ill. Women seem to be seen as an item rather than people. This product of misogynistic and euphemistic interpretation is the author's unease. Even so, in its development after going through an in-depth search using reference sources from classical and modern commentaries and studies through analysis of linguistic aspects and aspects of micro and macro historical contexts, QUR'AN (2:222) has two main messages, namely upholding the values of humanism and sex education to all married couples.
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