Contextualization Review of the Interpretation of the Verses of the Fathul Qulub Book at the IMM Sukoharjo Regeneration Program

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CONTEXTUALIZATION REVIEW OF THE INTERPRETATION OF THE VERSES OF THE FATHUL QULUB BOOK AT THE IMM SUKOHARJO

REGENERATION PROGRAM

*Andri Nirwana AN¹, Dedy Mustofa², Sayed Akhyar³

1,2Universitas Muhammadiyah Surakarta

3Universitas Islam Negeri Sumatera Utara, Medan

Abdullah Saeed developed the thought of findings which he called contextual by producing a rigid and systematic framework and hierarchy of values, namely the first step; preliminary considerations, second step; start finishing, step three; identify the meaning of the text, the fourth step; relate the text to the present context. Therefore, researchers conducted their research on contextualization awareness to find verses from the Fathul Qulub book based on instructors in the IMM Sukoharjo cadre program. The purpose of this research is to identify contextualized understanding of the discovery of verses from the Fathul Qulub book in the IMM Sukoharjo cadre program. This type of research is field research with a qualitative research approach. The subjects in this study were intermediate instructors in the IMM Sukoharjo cadre program and the object of the research was finding verses in the book Fathul Qulub. The result of this study is that the instructor's interpretation of the verses of the Fathul Qulub book is still not in accordance with Abdullah Saeed's contextual interpretation step. However, proceed directly to the fourth step without going through the previous step, namely linking the interpretation of the text to the current context or contextualized in terms of cadre or organization, although in this fourth step it is still not perfect with the fourth step of Abdullah Saeed's contextual interpretation theory.

Keywords: Contextualization, Verses from the Book of Fathul Qulub, IMM Sukoharjo Cadres Instructor.

ABSTRAK

Abdullah Saeed mengembangkan pemikiran temuan yang disebutnya kontekstual dengan menghasilkan kerangka dan hierarki nilai yang kaku dan sistematis, yaitu langkah pertama;

pertimbangan awal, langkah kedua; mulai menyelesaikan, langkah ketiga; mengidentifikasi makna teks, langkah keempat; menghubungkan teks dengan konteks sekarang. Oleh karena itu, peneliti melakukan penelitian kesadaran kontekstualisasi untuk menemukan ayat-ayat dari kitab Fathul Qulub berdasarkan instruktur dalam program kaderisasi IMM Sukoharjo.

Program kader Sukoharjo. Jenis penelitian ini adalah penelitian lapangan dengan pendekatan penelitian kualitatif. Subyek dalam penelitian ini adalah penyuluh madya program kaderisasi IMM Sukoharjo dan obyek penelitiannya adalah penemuan ayat-ayat dalam kitab Fathul Qulub sesuai dengan langkah interpretasi kontekstual Abdullah Saeed. Namun, langsung ke langkah keempat tanpa melalui langkah sebelumnya, yaitu mengkaitkan penafsiran teks dengan konteks kekinian atau dikontekstualisasikan dalam hal pengkaderan atau organisasi, meskipun pada langkah keempat ini masih belum sempurna dengan langkah keempat teori tafsir kontekstual Abdullah Saeed.

Kata Kunci: Kontekstualisasi, Fathul Qulub, IMM Sukoharjo.

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147 A. Introduction

The holy book of Muslims is the Al-Quran which functions to provide a comprehensive explanation of everything that is useful in everyday life and serves as a guideline and legal guidance.¹ The Book of Allah, namely the Al-Quran, which was revealed as the last book to all mankind so that it can be used as a guide for life until the end of this world, in QS. Al-Baqarah (2): 2 explained that the Quran is a book whose truth is beyond doubt which has a function as a guide to the right path and also as a way of welfare and happiness for humans.² The Al-Quran was revealed as a book of explanations and solutions to all problems faced by humans, text-wise, the Al-Quran will not experience changes but the process of interpretation will always change according to the times and conditions of the times.³

In language, interpretation has the meaning of interpretation, understanding, and explanation which comes from the Arabic word fassara-yufassiru-tafsiran.⁴ While interpretation is interpreted as a translation or explanation of verses of the Quran or other holy books with the intention of clarifying their meaning, this is the meaning in KBBI (Big Indonesian Dictionary).⁵ Al-Suyuthi said that the interpretation follows wazan tafil, taken from the word al-fasr, and implies al-bayan (explanation) and al-kasf (opening, uncovering), Al-Dzahabi interprets it with al-idhah (information) and al-tabyin (explanation).⁶ In the book Lisan al-Arab it is explained that the word interpretation is quoted from the word al-fasru which means to explain and reveal something that is closed, the word al-tafsir also means to reveal the intention or meaning of something difficult.⁷ Furthermore Abu Hayyan, as said by al-Suyuti, said that interpretation is the science of how to recite the Al-Quran readings, their meanings, and the rules contained therein.⁸

Historically, the Messenger of Allah always gave an explanation of the contents in the Al-Quran which are mujmal or concise and which are am or specific, giving his companions explicit and implicit explanations about the meaning of the Al-Quran in the form of commands and prohibitions.⁹ As in the word of Allah SWT:

َرْ

ك ِذلا َكْيَ ل ِا ٓاَنْ

ل َزْنَ

َ ا َو ن ْو ُرَّ

كفَتَي ْم ُهَ َّ

ل َعَ ل َو ْم ِهْيَ

ل ِا َ

ل ِ زُن اَم ِساَّنلِل َنِ يَبُتِل

“And We have sent down to you the Quran, so that you may explain to mankind what has been revealed to them and that they may think. (QS. An-Nahl (16): 44).”

1 M Mibtadin, ‘MENAFSIRKAN AL-QUR’AN (Mengkaji Metode, Bentuk, Dan Kaidah-Kaidah Dalam Penafsiran Al-Qur’an)’, Mamba’ul ’Ulum, 15.2 (2019), hlm 28–40.

2 M. Quraish Shihab, Membumikan Al-Qur’an: Fungsi Dan Peran Wahyu Dalam Kehidupan Masyarakat (Bandung: Mizan, 1994), hlm 172.

3 Umar Shihab, Kontekstualitas Al-Qur’an, Kajian Tematik Atas Ayat-Ayat Hukum Dalam Al-Qur’an (Jakarta:

Penamadani, 2003), hlm 3.

4 Ulya, Berbagai Pendekatan Dalam Studi Al-Qur’an - Penggunaan Ilmu-Ilmu Sosial, Humaniora, Dan Kebahasaan Dalam Penafsiran Al-Qur’an, 2017, hlm 5.

5 Tim Penyusun, Kamus Besar Bahasa Indonesia (Jakarta: Balai Pustaka, 1998), hlm 882.

6 Ulya, Berbagai Pendekatan Dalam Studi Al-Qur’an - Penggunaan Ilmu-Ilmu Sosial, Humaniora, Dan Kebahasaan Dalam Penafsiran Al-Qur’an, hlm 5.

7 Muhammad bin Mukram bin Manzhur al-Afriqi, “Lisan Al-’Arab,” Dar Sadir V (n.d.), hlm 55.

8 Abuddin Nata, Metodologi Studi Islam (Jakarta: Raja Grafindo Persada, 2011), hlm 209-211.

9 Salman Parisi, “PENYIMPANGAN DALAM TAFSIR Al-QUR ’ AN” XV, no. 2 (n.d.), hlm 119.

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The form of interpretation of the Quran is the type or type of interpretation of the verses of the Quran, there are three forms of interpretation used by scholars throughout the history of the interpretation of the Quran,¹⁰ namely al-matsur (history), al-rayi (thoughts), and there are several scholars who add isyari, although among the scholars themselves this form of isyari is still being debated between the pros and cons.¹¹

As it is known that interpretation is a form of depiction of the results of human thought and civilization which is influenced by the dynamics of human civilization and continues to develop, the meaning of the style of interpretation is explained as follows, namely the expertise and specifications possessed by an interpreter, this can be based on the environment, education, or faith.¹²

Thus, differences in understanding and interpretation of the Quran as a necessity, because everyone has their own interpretation based on their abilities and knowledge, some argue that understanding the text must be done literally,¹³ besides that, there are those who argues that they approach it critically-contextually, in each of these interpretations, there are rules, methods and steps in each interpretation process.¹⁴

To be more specific, the researcher focuses on research and makes a theoretical reference to the process of interpreting the Quran, namely Abdullah Saeed's theory of contextual interpretation. Abdullah Saeed is one of the modern thinkers who contributes the latest ideas to study explanations of the Al-Quran that are appropriate to his time, Saeed argues that there needs to be a new approach to reading the verses of the Al-Quran which are ethico-legal in terms of modernization.¹⁵ Eticho-legal verses are verses on faith in Allah, the Prophet, and life after death, marriage, divorce, and inheritance rules, what is commanded and forbidden, orders for fasting, jihad, and hudud, prohibition of stealing, relations with non-Muslims, injunctions on ethics, the relationship of religion and government. These verses are those that often appear in the lives of Muslims, but when faced with reality, these verses require re-explanation.¹⁶

Saeed developed an interpretive thought which he called "contextual", the essence of this concept is a form of refinement and continuation of Fazlur Rahman's ideas. Saeed emphasized that Rahman had built a fundamental foundation from his interpretive approach,

10 Yahya Fathur Rozy and Andri Nirwana AN, ‘PENAFSIRAN “LA TAQRABU AL- ZINA” DALAM QS.

AL-ISRA’ AYAT 32 (STUDI KOMPARATIF ANTARA TAFSIR AL-AZHAR KARYA BUYA HAMKA DAN TAFSIR AL-MISHBAH KARYA M. QURAISH SHIHAB)’, QiST: Journal of Quran Tafseer Studies, 1.1 (2022).

11 Mibtadin, “MENAFSIRKAN AL-QUR’AN (Mengkaji Metode, Bentuk, Dan Kaidah-Kaidah Dalam Penafsiran Al-Qur’an), hlm 210.”

12 Anshori LAL, Tafsir Bi Al-Ra’yi, Menafsirkan Al-Qur’an Dengan Ijtihad (Jakarta: Gaung Persada Press, 2010), hlm 88.

13 Suryono Suryono, Ari Anshori, and Muthoifin Muthoifin, ‘METODE PEMBELAJARAN TAḤFĪẒ AL- QUR’AN DI MADRASAH ALIYAH TAḤFĪẒ NURUL IMAN KARANGANYAR DAN MADRASAH ALIYAH AL-KAHFI SURAKARTA’, Profetika: Jurnal Studi Islam, 17.02 (2017), 29–35

<https://doi.org/10.23917/profetika.v17i02.5295>.

14 Abdul Rouf, ‘Al-Quran Dalam Sejarah (Diskursus Seputar Sejarah Penafsiran Al-Qur’an)’, Mumtaz: Jurnal Studi Al-Qur’an Dan Keislaman, 1.1 (2019), hlm 1–22.

15 Abdullah Saeed, Interpreting the Qur’an: Towards a Contemporary Approach (New York: outledge, 2006), hlm 1.

16 Abdullah Saeed, Interpreting the Qur’an: Towards a Contemporary Approach, hlm 1.

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Saeed acknowledged Rahman's services in providing an alternative approach to interpreting ethico-legal verses, namely associating the text with the context.¹⁷

According to Abdullah Saeed's model of interpretation, meaning is interactive, which requires contextualization of the Quran after interpreting it constructively, this interpretation model is broken down into 4 stages, the initial stage, is encounter, the second stage, without first connecting what is said in the reading with the receiving community.

original, through several aspects of the reading, such as linguistics, literary context, literary form, related texts, and precedents, attention is focused on what is said in the reading itself.¹⁸ The third stage, deals with the socio-historical context of the period of revelation, such as conducting contextual analysis, determining the nature of the message conveyed by the verse being interpreted, and investigating the topic and in particular, relating it to the purpose of the Quran and its broader focus before implementing the verse. to the initial recipient, the fourth stage, is to contextualize what is currently being related to the problem of current needs, exploring the social, political, financial, and social context related to the reading described.¹⁹

Therefore, the author will conduct research in the Muhammadiyah Student Association (hereinafter referred to as IMM) Sukoharjo cadre program, especially the Darul Arqam cadre. The Darul Arqam cadre is one of the main cadres which is carried out at a certain time and in stages.²⁰ The choice of this location as the research location is because in every cadre activity, from the main cadre, special cadre and also supporting cadre carried out by IMM Sukoharjo there is such a thing as a study of verses with the theme of cadre.

The study of the verses concerning cadre is one of a series of activities, which in the study of the verses are carried out by instructors and cadre participants in general. The pattern of IMM character education is divided into three, namely formal training (cadre education), implementation of halaqah (tarbiyah) for IMM cadres, and ongoing coaching.²¹

Instructors are groups of cadres who have delegated authority or mandate from the person in charge of cadre to directly handle the cadre process in accordance with the competence of the cadre level they have, the IMM cadre instructor is in charge of activities carried out at each level of IMM leadership, which is formed by the leadership above and Become a team that is responsible for achieving the desired competencies from pre-activity to post-activity. In short, IMM cadre instructors are responsible for identifying and evaluating activity needs, recommending the implementation of activity programs, and recommending learning experiences.²²

An instructor or also known as a facilitator is a person who facilitates each activity, in this case facilitating cadre participants in verse studies by trying to interpret verses about cadres. One of the verses studied is taken from the fourth edition of the book Fathul Qulub

17 Abdullah Saeed, Interpreting the Qur’an: Towards a Contemporary Approach, hlm 116.

18 Abdullah Saeed, Interpreting the Qur’an: Towards a Contemporary Approach, hlm 150.

19 Abdullah Saeed, Interpreting the Qur’an: Towards a Contemporary Approach, hlm 149-151.

20 DPP IMM, Sistem Perkaderan Muhammadiyah, 2021, hlm 36.

21 Kadar Risman and Asman Asman, ‘The Pattern of Islamic Character Education of the Muhammadiyah Student Association (Imm) and Its Implementation in Formal Education’, Profetika: Jurnal Studi Islam, 23.2 (2022), hlm 197–203.

22 DPP IMM, Sistem Perkaderan Muhammadiyah, 2021, hlm 44.

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which is a tadarus guide in Darul Arqam training. This edition focuses on a special theme, namely the development of the personality of cadres.²³ In the process of studying or interpreting the verses in the Fathul Qulub book, instructors and cadre participants do not use standard methods or specific references in interpreting them such as interpreting the Al- Quran in general but by reading, understanding then contextualizing them with existing realities and then taking messages or wisdom. in this case one of them is in terms of cadre or organization.

In this case, the researcher will not conduct a comparative study or compare Abdullah Saeed's contextual interpretation theory with the interpretation of the verses in the Fathul Qulub book according to the instructor, but the researcher wants to try to identify whether the instructor's interpretation is appropriate or in line with Abdullah Saeed's contextual interpretation theory approach as the basis to see the interpretation made by the instructor. With that, in this study the author took the title: "Contextualization Review of the Interpretation of the Verses of the Fathul Qulub Book in the IMM Sukoharjo Cadre Program".

The formulation of the problem to be raised is: What is the contextualization review of the interpretation of the verses of the Fathul Qulub book in the IMM Sukoharjo cadre program?

The goal to be achieved is to identify the contextualization review of the interpretation of the verses of the Fathul Qulub book in the IMM Sukoharjo cadre program.

The type of research in this thesis is field research, namely research conducted by examining directly to the field that has been determined as the research object based on descriptive data about the observed behavior, while the method used in this research is descriptive-qualitative method, namely research that guides researchers to explore and photograph situations thoroughly, broadly and deeply.²⁴

The approach in this study uses a qualitative research approach. According to Bogdan and Taylor, qualitative methodology is defined as a research procedure that produces descriptive data in the form of written or spoken words from people and observable behavior.²⁵

The subject of research is something that is researched either by people, objects, or institutions. According to Muhajir in the book Social Science Research Methods written by Muhammad Idrus, he assumes that the subject is an actor in the proposed research theme.²⁶ In accordance with the title that the researcher adopted, namely "Contextualization Review of the Interpretation of the Verses of the Fathul Qulub Book in the IMM Sukoharjo Cadre Program", the subjects in this study were intermediate instructors in the Sukoharjo IMM cadre program. While the object itself is a matter, case, or person that is the subject of

23 Tim MPK PP Muhammadiyah, Fathul Qulub Panduang Tadarus Dalam Pelatihan (Yogyakarta: Div.

Penerbitan MPK PP Muhammadiyah, 2010), hlm 5.

24 Kontjaraningrat, Metode Penelitian Masyarakat (Jakarta: PT Gramedia, 2010), hlm 13.

25 Lexy J. Moleong, Metodologi Penelitian Kualitatif (Bandung: Pemuda Rosda Karya, 1996), hlm 2.

26 Muhammad Idrus, Metode Penelitian Ilmu Sosial: Pendekatan Kualitatif Dan Kuantitatif (Jakarta: Erlangga, 2009), hlm 92.

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discussion, or a target to be examined, in this study, the object of research is the understanding of the interpretation of verses in the book Fathul Qulub.

The data collection techniques used in this study are interview, observation and documentation. Interviews are used by researchers to find out information or other data from respondents who are more comprehensive and the number of respondents is small or few.

This interview was conducted with middle instructors in the IMM Sukoharjo cadre program.

Observation means collecting data directly from the field, the observed data can be a description of attitudes, behavior, behavior, actions, overall human interaction. This method was used to observe the interpretation of the verses of the Fathul Qulub book by instructors at the IMM Sukoharjo cadre program. Documentation is done to collect secondary data from various sources, both personally and institutionally. In this data collection method, data collection techniques are used by searching existing records or documents, namely Abdullah Saeed's theory of contextual interpretation.

The primary data source used in this study came from the acquisition of field data at the IMM Sukoharjo cadre program and interviews with middle instructors. While the secondary data sources used in this study are the results of interpretation research on Abdullah Saeed's contextual interpretation theory and other scientific writings. Data analysis is the activity of compiling data in a coherent and systematic manner which is obtained based on the results of interviews, field notes, and documentation as well as making research conclusions so that they can be understood and the research results can be presented with information to the general public. In this study, researchers used descriptive qualitative analysis, namely descriptive activities and conducting elaboration of the interpretation of the verses of the Fathul Qulub book at the IMM Sukoharjo cadre program and then analyzed with a review using Abdullah Saeed's contextual interpretation theory approach.

B. Results and Discussion

In this case the author refers to the fourth edition of the book Fathul Qulub which is a tadarus guide in Darul Arqam training, quoting in this edition focuses on a special theme, namely the development of the personality of cadres, each letter or verse is given its own theme, the verses include:²⁷

1. QS. An Nisa (4): 8-10 (Weak Generation).²⁸

2. QS. Ash Shaff (61): 1-6 (Organizational Consolidation).²⁹

3. QS. Ali Imran (3): 102-110 (Organization Movement So That It Can Become Guard of Khaira Ummah “Elite-Strategic Cadre”).³⁰

4. QS. Al Baqarah (2): 131-135 (Defending Islam as a Straight Religion and Religion for the Safety of the Great World).³¹

5. QS. Maryam (19): 1-8 (Inheritance of Islamic Values for the People's Leadership Relay).³²

27 Tim MPK PP Muhammadiyah, Fathul Qulub Panduang Tadarus Dalam Pelatihan, hlm 5.

28 Tim MPK PP Muhammadiyah, Fathul Qulub Panduang Tadarus Dalam Pelatihan, hlm 9-10.

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6. QS. Al Fath (48): 27-29 (Metaphor of Tough and Qualified Cadres to Welcome Forgiveness and Great Rewards/Victory).³³

1. Interpretation of Verses in the Fathul Qulub Book According to the Instructor One of the instructor's functions listed in the SPI (Ikatan Cadres System) is The Educational Function, this function is an educational function, the educational function includes the socialization function (learning process to understand applicable norms or values), integration (following or believing in the values applicable), placement (promotion in mediation), and innovation (new inventions for change).³⁴ Instructors are able to act as educators, who transfer knowledge or inspire knowledge, one of which is by understanding the interpretation of the verses of the Fathul Qulub book, but also transferring of value or inspiring values/exemplary.³⁵ The exemplary method is that all behavior and actions are very easily imitated by someone, therefore good education must provide a good example so that anything that will be easily imitated is easy to do, in Islam the behavior and deeds of the Prophet Muhammad saw. is a good example.³⁶

The task of the instructor, if seen broadly, is to become a facilitator, companion, mentor and then conceptualize various cadre agendas. In this context, the instructor's movements or activities are based on theological verses, Al-Quran verses which serve as guidelines for carrying out cadre training.

Intermediate instructors in this case have followed the cadre activity level process from Basic Darul Arqam (DAD), Madya Darul Arqam (DAM), Basic Instructor Training (PID), supporting cadre and also minimal structural entry at the branch level. There are 6 intermediate instructors at IMM Sukoharjo, namely as follows:

₋ Muhammad Adam Ilham Mizani

₋ An-Najmi Fikri

₋ Aisyah Mustika Putri

₋ Nyufi Ati

₋ Muhammad Taufiq Ulinuha

₋ Faqih El-Ilmi

However, in this case the author only interviewed 3 middle instructors due to time and place limitations regarding the interpretation of the verses in the book Fathul Qulub in the cadre program, namely Muhammad Adam Ilham Mizani, An-Najmi Fikri, Aisyah Mustika Putri out of a total of 6 intermediate instructors at IMM Sukoharjo, the author did not interview all the letters and verses contained in the Fathul Qulub book, but several letters and verses, namely as follows: QS. An Nisa (4): 9, QS. Ali Imran (3): 104, QS. Ali Imran (3): 110, QS. Ash Shaff (61): 4, with the reason that these letters and verses are more frequently used and studied by instructors in the IMM Sukoharjo cadre program, especially

34 IMM, Sistem Perkaderan Muhammadiyah, hlm 41.

35 IMM, Sistem Perkaderan Muhammadiyah, hlm 41.

36 Sudarno Shobron, Moh. Abdul Kholiq Hasan, and Hasan Kaprawi, ‘Metode Pendidikan Islam Dalam Tafsir Al-Mishbah Perspektif Muhammad Quraish Shihab’, Profetika Jurnal Studi Islam, Vol. 18.2 (2017), hlm 120–

29.

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the Darul Arqam cadre. The results of the instructors' answers regarding the understanding of the interpretation of the verses in the Fathul Qulub book are as follows:

1) Instruktur Aisyah Mustika Putri³⁷ QS. An

Nisa (4):

9

An order to prepare the next generation to continue a better cadre. Armed with aqidah, sharia, psychological, social, economic, and so on. Because, life or leadership certainly has its own period. Thus, it is necessary to equip a new generation to be able to continue to the next generation

QS. Ali Imran (3): 104

A group of ummah (leaders) to call for good to the ma'ruf and prevent what is evil against the next generation.

QS. Ali Imran (3): 110

It was ordered to the best human beings to be able to guide the ma'ruf, prevent evil, and have faith in Allah

QS. Ash Shaff (61): 4

According to this verse, Allah is kind to those who wage jihad in groups. Allah loves those who fight for His sake to protect themselves and the honor of the Muslim Ummah in well-organized, strong and militant ranks. These individuals seem to strengthen each other's elements of one Muslim community against elements of other Muslim communities, building the strength of the ummah like a structure that is built solidly.

2) Instruktur An-Najmi Fikri³⁸ QS. An

Nisa (4): 9

It becomes an urgency or importance for a cadre then how to leave a weak generation is highly discouraged and prescribed in Islam, so preparing a weak generation especially the best cadres to prepare for the next life or organization especially is very important

QS. Ali Imran (3):

104 & 110

The basis of the verse that made Muhammadiyah stand and also the verse that motivated KH Ahmad Dahlan to establish the Muhammadiyah organization, because in the verse QS. Ali Imran (3): 104 was ordered to call for virtue and amar mauf nahi munkar in a group which is then interpreted as an organization and in QS. Ali Imran (3): 110 is called the best people when doing this

Almost the same as QS. Ali Imran (3): 104, 110 about the importance of moving in an organization, namely an organization that is neatly arranged in one command line, that Allah is pleased when we move or carry out an activity or preaching, especially in Muhammadiyah moving in one line one movement, because if you move individually or individually, the results will not be optimal and if you do it constructively, the results will surely get better

37 Dedy Mustofa, Wawancara dengan instruktur Aisyah Mustika Putri, 2022.

38 Dedy Mustofa, Wawancara dengan instruktur An-Najmi Fikri, 2022.

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154 3) Instruktur Muhammad Adam Ilham Mizani³⁹

QS. An Nisa (4):

9

In this verse the person is talking about the distribution of inheritance to whom and so on, but in this cadre contest it is said that the best property, property or investment for cadres is not wealth but a will about kindness, so each cadre has an obligation to give good advice for himself and others, then the advice needs to be based on science, knowledge and so on, that is what is considered to strengthen, strengthen the personality of a cadre. In addition to advice, he must receive various advice, the second is that he must also be multidisciplinary in knowledge and so on, the third is always doing good for everyone, those are the three criteria for becoming a strong cadre if we contextualize it in cadres. To become strong cadres is not only to increase wealth but to give advice to each other and increase knowledge, the fourth is only later to talk about hard work and in this case yes earlier to look for wealth and so on

QS. Ali Imran (3): 104

For a contextual interpretation in the context of cadre formation, it is clear that cadre must be structured and systematized or well organized, because it reflects that God is pleased with people who line up neatly, line up neatly in this case related to organizational management, it must be well organized, planning, organizing, actualizing or evaluating it must be structured, it must be planned and measurable in the context of cadre training. So if we want to carry out cadre activities, we must clearly measure what the goals are, then what are the targets, what are the goals, what are the indicators, so that later a factual cadre system is formed that is in accordance with the needs.

QS. Ali Imran (3): 110

What makes the outline related to the words Kuntum Khairu Ummah is what the best people are like. In the context of cadre formation, Muhammadiyah or IMM or Ortom cadres must have the spirit to be the best of the best, to be the best must be equipped with scientific capacity, then equipped with tools according to the era, then equipped with insights good insight into religious knowledge. The interpretation of the khairu ummah is those who have knowledge, the second is that they don't only have knowledge, they are required to spread benefits for all groups for all races, ethnicities, religions. So in this case the cadre is not only for the group itself but the cadre must be inclusive and open to all, it means that the preaching of the cadre must be felt by all groups, so for khairu ummah this is that this must be an open ummah, an ummah that accepts all forms of difference.

This verse is related to the previous verse which is contradictory, that is, when we convey something we must also do it, when we tell others to be good we must also try to be good. Then after that it was ordered to form a solid line in goodness, that is what Allah likes and this verse also still has something to do with QS. Ali Imran (3): 104, 110

39 Dedy Mustofa, Wawancara dengan instruktur Muhammad Adam Ilham Mizani, 2022.

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2. Analysis of the Contextualization Review of the Interpretation of the Verses of the Fathul Qulub Book in the IMM Sukoharjo Cadre Program

In carrying out the process of interpreting the Al-Quran, the instructor must understand how to carry out the interpretation process so that the interpretation does not go astray due to a lack of understanding in the interpreting process, therefore each instructor must apply rules in the interpreting process, in this case, namely Abdullah Saeed's thought which sparked the step-steps in contextual interpretation. Abdullah Saeed's theory of contextual interpretation will be used as the basis for this study to look at the contextualization review of the interpretation of the verses of the Fathul Qulub book in the IMM Sukoharjo cadre program by instructors. There are four steps of ideas that Saeed has offered contained in his book Al-Quran Century 21: Contextual Interpretation, as a step for operationalizing contextual interpretation, namely as follows:

Step 1: Initial Considerations

The first step includes an effort to provide time to familiarize yourself with the wider context when interpretation is being carried out, some considerations that will help are:

understanding the subjectivity of the mufassir, the world of the Quran, understanding how meaning is constructed.⁴⁰

Step 2: Starting Interpretation Tasks

The second step involves identifying what was originally stated in the text being interpreted, taking into account the historical reliability of the widely accepted text of the Koran at least from the point of view of a Muslim the interpreter assumes that the text before him is the same as the text communicated on early 7th century AD, however, there are variations in the text for some verses of the Quran, the literature on this variety of readings (qiraat) allows the mufasir to use detailed explanations about the qiraat in an effort to understand the text, the text of the Quran used to interpretation should be in Arabic, this is the language used by the Prophet Muhammad to communicate the message of the Quran to his followers, and the system and linguistic structure of Arabic cannot possibly be present in various translations of the Quran in other languages, for example English.⁴¹

Step 3: Identifying the Meaning of the Text

In the third step, the interpreter uses various principles, tools, and interpretive ideas to arrive at the meaning of the text, this considers how the text was understood in the early 7th century AD, as well as how it was understood in the tradition of exegesis, some of which in this step are: reconstructing the macro context 1 (early 7th century AD), determining the literary context in which the text is located, determining the thematic units of the text, identifying the specific time and place where the text is communicated, determining the type of text, studying the linguistic aspects of the text, exploring the topic-similar topics in the Quran using parallel texts, exploring hadiths on the same topic, exploring the recipients of the first revelation.⁴²

40 Saeed, Al-Qur’an Abad 21; Tafsir Kontekstual, hlm 160-164.

41 Saeed, Al-Qur’an Abad 21; Tafsir Kontekstual, hlm 165.

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Step 4: Relating Text Interpretation to the Present Context

In the fourth step, the interpreter identifies how the tradition of interpretation interprets the text through subsequent generations, and then tries to relate that interpretation to the modern context (macro context 2), then, the interpreter can examine whether the text has been consistently interpreted throughout that tradition, and being able to identify various justifications for each competing view, if any, each competing view may have significant differences in the macro context between views in modern times and in the early 7th century AD, when significant differences can be identified between modern and pre-modern contexts, contextual interpreters will have greater flexibility to put forward logical interpretations that may be different or even radical, the more diverse traditions of text interpretation are discussed, the more flexibility for contextual interpreters in providing other logical interpretations for the modern period, some of them in this step are: considering the dominant interpretation in the wider context, linking the understanding of the text in different contexts, exploring the fairness of interpretation.⁴³

Next, the writer will analyze the results of observations and interviews conducted by researchers with the instructors. Instructors in understanding the verses in the book Fathul Qulub or in this case instructors and cadres generally refer to them as cadre verses, this is obtained from various cadre level activities, especially the cadre of basic instructors, intermediate instructors or plenary instructors. From this cadre, it is more specific to get information about cadre verses but in each cadre line there are definitely cadre verses embedded in each agenda, both during discussions and before implementation which is often called a screening activity regarding cadre verses, so the cadres know about the verse because it is only formal that this verse is a Muhammadiyah or IMM cadre verse.

The way the instructor conveyed this study of the cadre verses, firstly, was because he saw what the activists taught and also learned from the references of Muhammadiyah founding father KH Ahmad Dahlan. KH Ahmad Dahlan understood the verses of the Al- Quran, first by reading, not just reading but also memorizing the verse and then the instructor did not only direct to read or memorize, then in the second stage he tried to understand it, in terms of understanding this cadre-IMM cadres are freed to understand various multi- perspective interpretations related to cadre verses.⁴⁴

Then, IMM cadres look for as many references as possible from various opinions of whoever it is to understand the verses of cadre, after understanding by looking for as many references as possible, then the instructor provides a dialogue room facility for cadres to convey various results in understanding what will happen in the critical dialogue space for looking for answers from the interpretations that the cadres have been looking for, the four instructors facilitate the contextualization of these cadre verses, for example QS. Ali Imran (3): 110 what is meant by khairu ummah, the best people are knowledgeable people, automatically IMM cadres in this case will present tips on how to learn to read and so on.⁴⁵

Finally, after the instructor and cadre have read, understood, interpreted with various reference sources and then contextualized it, the most important thing is to practice it in each

44 Mustofa, Wawancara Dengan Instruktur Muhammad Adam Ilham Mizani.

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personality, there are several ways or techniques the instructor understands or understands the cadre verses so that what is called a dialect occurs, there is a dialogue of interpretation according to various sources, for references and so on the instructor always gives space, the reference can be through cadre books or scientific books that discuss verses that talk about cadre and also do not limit whose interpretation one should use and so on but look for as many references as possible by looking for the best from the good ones are like the level of the sanad, is it strong or weak and so on, like that the instructor understands the cadre verses.⁴⁶

The interpretation used does not use standard methods such as interpreting the Al- Quran in general, but in a way that is contextualized in the context of cadre discussion. When in the cadre forum, this verse is conveyed and thoroughly discussed in the form of study and understanding. After knowing the meaning of these verses within the scope of cadre, the spirit of conducting cadre will grow, because these verses are used as motivation for the importance of moving in an organizational manner and it will be an urgency to prepare cadres to continue the relay of leadership.⁴⁷

Based on the results of the researcher's analysis of the interpretation of the verses of the Fathul Qulub book in the IMM Sukoharjo cadre program, namely the Darul Arqam cadre according to the instructor when viewed from Abdullah Saeed's contextual interpretation theory which is used as a benchmark, the instructor's interpretation of the verses of the Fathul Qulub book is still not in accordance with the order on Abdullah Saeed's contextual interpretation step, namely the first step; preliminary considerations, second step; starting the task of interpretation, step three; identify the meaning of the text, the fourth step; relate the interpretation of the text to the present context.

But when referring to Abdullah Saeed's interpretation step, in general the instructor's interpretation of the verses of the Fathul Qulub book is directly directed or steps on the fourth level without going through the previous step or level, namely linking the interpretation of the text to the current context (contextualization process, current meaning), in this case it is related or contextualized in terms of cadre or organization which aims to provide motivation for the importance of moving in the organization and the urgency of cadre to continue the leadership relay, although in this fourth step it is still not perfect with the fourth step of Abdullah Saeed's contextual interpretation theory.

C. Conclusion

Based on the analysis obtained from the research conducted by the author on the contextualization review of the interpretation of the verses of the Fathul Qulub book in the IMM Sukoharjo cadre program, it can be concluded that:

The instructor's interpretation of the verses of Fathul Qulub's book was still not in accordance with the order in Abdullah Saeed's contextual interpretation step, however, the instructor's interpretation of the verses of Fathul Qulub's book immediately focused or stepped on the fourth level without going through the previous step or level, namely linking text interpretation with the current context (contextualization process, current meaning) in

47 Mustofa, Wawancara Dengan Instruktur An-Najmi Fikri.

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this case it is linked or contextualized in terms of cadre or organization, although in this fourth step it is still not perfect with the fourth step of Abdullah Saeed's contextual interpretation theory.

In interpreting cadre verses, instructors do not use standard methods such as interpreting the Al-Quran in general, but rather give each instructor space to interpret cadre verses in accordance with their own competence. Because in this case, the instructor is not only from an interpretive educational background or a mufassir or interpreter, but has different educational backgrounds, competencies and knowledge.

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