TRANSFORMATION OF TAFSIR AT-TANWIR AUDIOVISUAL ON YOUTUBE IN THE VERSE OF UMMATAN WASATHA

1, Abstract Tafsir At-Tanwir Muhammadiyah began with its publication in Suara Muhammadiyah magazine. Then, Tafsir At-Tanwir was published by conducting an online interpretation study through the Youtube channel media which allowed the conversion of Tafsir At-Tanwir into an audiovisual interpretation. Even though the presenter refers to the interpretation, there will still be new arguments to support his explanation related to the surrounding reality. Given this background, the aim of this study is to compare the interpretation of At-Tanwir on Youtube and the original interpretation of Tafsir At-Tanwir in Suara Muhammadiyah magazine. This type of research is library research using a qualitative approach that is netnographic in nature by collecting data and information contained in the video recording of the Tafsir At-Tanwir recitation of Q.S Al-Baqarah verse 143 in the Youtube Tarjih channel media. After that, it was analyzed comparatively with the original Tafsir At-Tanwir original in Suara Muhammadiyah magazine to compare the interpretation of the ummatan wasatha> . The results in this study indicated that the interpretation of the ummatan wasatha> on Youtube was transformedor there were additional changes. The cause for this is due to the context of the reality around presenter and the factors of audience participants following in the online Tafsir At-Tanwir recitation.


Introduction
Tafsir At-Tanwir is a work of interpretation of the Qur'an which is officially published by the Muhammadiyah organization. The presence of the interpretation of the Qur'an is very important for Muhammadiyah 1 as stated in article 4 paragraph (1) of the articles of association of Muhammadiyah, that Muhammadiyah is an Islamic movement based on the Qur'an and Sunnah. Therefore, Muhammadiyah is deemed necessary for and required to be able to provide an understanding of the Qur'an through its interpretation and content 2 . Muhammadiyah as a large religious organization in Indonesia, through its book of interpretation, is a solution to various problems and problems in all fields 3 .
Historically, Tafsir At-Tanwir Muhammadiyah was not born directly in the form of the first volume of Juz 1 which was published on Tuesday, December 13, 2016 and was reprinted due to the high demand for this interpretation until it was finally republished in 2021. The forerunner to the birth of the first volume started from it was first published in Suara Muhammadiyah magazine in 2010. Interestingly, this interpretation is still in the process of being worked on even though the first volume has been published. Now Tafsir At-tanwir, continues to be published in installments in the Suara Muhammadiyah magazine and has even entered the 3rd chapter of the magazine which has been continued with its 2nd chapter which began in the 2015 edition.
The publication of Tafsir At-Tanwir in addition to Suara Muhammadiyah magazine was also carried out at the Tafsir At-Tanwir recitation which was also initiated by the Tarjih Council and Tajdid PP Muhammadiyah in a hybrid (online and offline) manner. This online study is a form of Muhammadiyah digital da'wah symbols in understanding the meaning of the verses of the Qur'an 4 . This At-Tanwir Tafsir study has been carried out since 2018 at the Gedhe Kauman Mosque, Yogyakarta by also featuring streaming media Youtube. 5 . Until now, the recitation of Tafsir-Tanwir is still continuing, it has even entered the 2nd chapter.
Researchers are interested in examining the interpretation of the interpretation of At-Tanwir in the second chapter of Surah al-Baqarah. The previous research has been widely studied by academics. In general, previous research on Tafsir At-Tanwir can be divided into 2, the first is research on the methodological aspect. This research can be found, for example, research conducted by Indal Abror and M. Nurdin Zuhdi which analyzed the interpretation method used by Tafsir At-Tanwir. The result was Tafsir At-Tanwir using the thematic tahlili cum method. 6 . The second research is on the content aspect of interpretation. And this is the most common. For example, research conducted by Egi Sukma Baihaqi which tries to analyze the interpretation of the caliph which is contextualized in the perspective of state leadership from the perspective of Tafsir At-Tanwir in Q.S Al-Baqarah verse 30. As a result, Tafsir At-Tanwir highlights human leadership as a responsibility that must be considered and the position of humans that must be considered. have the potential to carry out the mandate as a leader on earth 7 While research on audiovisual interpretation, this research model tends to emerge as the development of social media, especially Youtube. The first research was conducted by Nur Laili Alfi Syarifah on Gus Baha's audiovisual interpretation on the Al-Muhibbin Youtube channel. In this study, find Gus Baha's audiovisual interpretation method in conveying his commentary studies and his commentary studies have a positive influence on the listeners. 8 . Then the second research was conducted by Ali Hamdan and Miski who examined the social dimensions and discourse of audiovisual interpretation of the scientific interpretation of bees on the Youtube channel of the Indonesian Ministry of Religion. Although the scientific interpretation has been polemical by scholars, due to the position of the Al-Qur'an Pentashihan Mushaf institution, it has legitimacy authority and maximum utilization of access to technology, making this audiovisual interpretation easy to accept in the community. 9 . Looking at the studies above, the research on Tafsir At-Tanwir in chapter 2 has not yet been carried out as far as the author has explored. Especially in Tafsir At-Tanwir, the researcher focuses on the interpretation of wasatha ummatan> which is the concept of the emergence of religious moderation discourse 10 and for the Muhammadiyah organization to position itself as a moderate Islamic organization. In addition, the 2nd chapter published in the Suara Muhammadiyah (SM) magazine with the Tafsir At-Tanwir recitation available on the Youtube channel has not been studied. in Surah al-Baqarah verse 143 underwent a meaning transformation during the study of Tafsir At-Tanwir on the Youtube channel.
The use of Youtube social media as a medium for conveying exegesis messages, allows changes to Tafsir At-Tanwir to turn into audiovisual interpretations, because even though the source who explains the interpretation refers to the interpretation of Tafsir At-Tanwir, there will still be efforts to build new arguments to support an explanation. Usually some audiovisual interpretations contain explanations that are closely related to the latest reality rather than textual explanations of their interpretations 11 .
Changes that occur in audiovisual media 12 adalah semula tafsir yang berbentuk teks kemudian ditransmisikan ke dalam bentuk verbal dan gambar. Audiovisual media in the context of the study of commentary offers advantages in that the audience participates in the study of the Qur'an, so that the effort to understand the interpretation of the Qur'an to the public can be reached more broadly. However, according to the author's observations, what might be a drawback according to the author's observations is that the interpretation of interpretation emphasizes more on the core of interpretation so that sometimes the delivery of interpretation is not comprehensively according to the book of interpretation.
The interpretation of ummatan wasatha> in the 2nd chapter of Tafsir At-Tanwir can be seen in SM magazine issue no.11 dated 1-15 June 2015 13 and the study of Tafsir At-Tanwir on the Youtube channel "Tarjih Channel" which was

Interpretation of Ummatan Wasatha> in Tafsir At-Tanwir inside Suara Muhammadiyah Magazine
The development of communication media, including print mass media, has had an impact on progress in the form of communication and information that can be disseminated quickly 14 . Media as an instrument to convey messages and information is also a tool used in conveying the content of the interpretation of the Qur'an. The discovery of the printing press has encouraged the writing of the interpretation of the Qur'an through the mass media. According to Islah Gusmian, the mass media interpretation of the Qur'an is an interpretation that is technically published through mass media such as magazines, newspapers and other printed mass media. 15 .
Mass media, such as magazines, in the era of the 1900s the commentators who wrote their interpretations chose magazines as writing media in conveying their interpretations of the Qur'an. Indonesian Tafsir published in magazine media, for example, the interpretation written by Shaykh Taher Jalaludin (m. 1956 AD) in Al-Imam magazine. syiar da'wah in Malay society, especially Minangkabau 16 .Then there was Buya Hamka before writing his magnum opus Tafsir Al-Azhar, he often wrote in the commentary columns in Gema Islam magazine. These interpretations in Gema Islam magazine were the motivation for Hamka to complete his 30 juz commentary, namely Tafsir Al-Azhar. And there are many more commentaries written in magazine media, most of the interpretations written also use the thematic method and are usually short but with strong diction 17 .
Tafsir At-Tanwir before being printed in the form of a juz volume was a collection of the At-Tanwir commentary column in Suara Muhammadiyah magazine. Therefore, this commentary was written in Suara Muhammadiyah magazine in 2010 right before the Muhammadiyah centenary congress, although it was broken up a few years ago 18 . Actually, before the presence of the Tafsir  Suara Muhammadiyah magazine is published twice every month, so the process of working on Tafsir At-Tanwir which was first published in the magazine is quite long. The initial manuscript published in the "Tafsir At-Tanwir" rubric began through the process of dividing the tasks by topic group of verses with a specified outline. After the initial manuscript has been compiled, then forums and sessions are then held to provide input and improvements to each other in the internal tarjih assembly 20 . At the session forum called Halaqah Tafsir, the manuscript was discussed again in more depth with the experts according to the theme raised. Finally, after the completion of the manuscript revision process, it was only entered into the editing process from the appointed team to synchronize all matters related to technical aspects. , language style, and more. Then it was also corrected by expert readers from the chairman of the Tarjih and Tajdid Council and the Chairman of PP Muhammadiyah in the fields of Tarjih, Tajdid and Tabligh 21 .
The interpretation of the wasatha ummatan in Tafsir At-Tanwir, is in the thematic tahlili cum group of surah al-baqarah verses 142-152. Then the publication was in Suara Muhammadiyah magazine which was divided into five sessions in editions 9-13 in 2015. While the interpretation that focused on the discussion of the wasatha community was found in the 11th edition of Suara Muhammadiyah magazine from 1-15 June with the initial manuscript compiled by Dr. Hamim Ilyas, M.Ag. The term ummatan wasatha> is stated in verse 143: Regarding the understanding of the term ummah ( ً ‫ﺔ‬ ‫ﱠ‬ ‫ﻣ‬ ُ ‫,)ا‬ Tafsir At-Tanwir refers to the Gharib Al-Ashfahani dictionary that ummah or ummah is every group united by one thing, whether in the form of religion, time, or place. Both the things that unify them are coercive and self-willed. This similarity has implications as a group that has the task of being a group that forms a cultured livelihood and is known by the community. So the understanding of ummah in Tafsir At-Tanwir is defined as a community group. While the word wasath, Tafsir At-Tanwir refers to the Tafsir Al-Kasysyaf by Az-Zamakhsyari which means middle ‫,)وﺳﻂ(‬ fair ‫,)ﻋﺪل(‬ and choice ( ‫)ﺧﯿﺎر‬ 23 .
So that when the terminology of the words ummah and wasath is combined, it means a middle and fair society so that it becomes a society of choice. This merger means that Muslims are the chosen people because they are in the middle and fair between the two extreme tendencies in the right-leaning Muslims are made by Allah SWT as the chosen people ( , this phrase shows the majesty of Allah in making Muslims a community with the "chosen" identity and if Muslims do not make it happen, it means they have betrayed Allah who has given that label. Therefore, Muslims have a tough task both internally and externally in carrying out as the chosen people. The role of Muslims inside and outside is a form of the true identity of Muslims as people chosen by Allah SWT to carry out this task. The external task of Muslims as the chosen people as expressed by (to be witnesses over humans). Ibn Kathir said that it was the duty of the Ummah to bear witness to other believers who acknowledged their virtue on the Day of Judgment. Because they wanted to admit that after the Prophet Muhammad came with a message of Islamic teachingsP 2 4 F 25 P . The interpretation of Tafsir At-Tanwir does not reject the eschatological task of Muslims, but the expression of being a witness can be brought to the task of being able to understand the reality of other communities objectively and take responsibility. As a consequence, Muslims bear the responsibility to uplift and promote it. This understanding is in accordance with the choice of Muslims in trying to uphold the da'wah amar ma'ruf nahi munkar (Q.S Ali-Imran verse 10) and also the teachings to know each other that not only greet each other, but also learn from each other (Q.S Al-Hujurat verse 13) 26 . Then

Tafsir At-Tanwir Muhammadiyah On Youtube
The rapid pace of technological development, especially new media, namely the internet (online), requires humans to adapt and transform. The existence of the internet seems to change every sphere of life and social communication patterns of society. Likewise, the development of interpretation media has also evolved along with the development of online media. Tafsir al-Qur'an is now entering an era called "interpretation of online media" 28 . One of the audiovisual-based online media that provides audio (sound) and visual (image) content is Youtube. Based on data in 2020 from the www.businessofapps.com website, as many as 2.3 billion users of this media are active every month and now occupy the top position as the most used social media in Indonesia. This is because Youtube offers easy access to media that accommodates its users to understand something through what they see and hear 29 .
Seeing this opportunity, the delivery of interpretations is also mostly done on Youtube media to convey the messages of the interpretation of the Qur'an effectively and widely accessible 30 . Through this audiovisual interpretation on YouTube, according to a study conducted by Nafisatuzzahro, interpretation with the audiovisual method is able to make all people who were previously limited to a certain distance and tend to be carried out in private spaces, now begin to move to spaces that are truly open to the public, so that everyone can participate in understanding the interpretation.
The Tafsir At-Tanwir Muhammadiyah recitation conducted on Youtube "Tarjih Channel" is one of the regular editions of the recitation held by the PP Muhammadiyah Tarjih and Tajdid Council on every Wednesday night Thursday at the Gedhe Kauman Mosque, Yogyakarta. Although the implementation is in the Gedhe mosque, the recitation is also broadcast on the Youtube channel managed by the Tarjih Council and Tajdid Muhammadiyah once a month for the edition of the Tafsir At-Tanwir recitation 31 . However, due to the pandemic, the Tafsir At-Tanwir recitation was then held via Zoom meeting and streaming on the Youtube Tarjih channel.
The presenters who delivered the recitation of Tafsir At-Tanwir, came from the personal members of the Tarjih Council and Tajdid himself who filled 28 Zain Al Falah, Tafsir Media Online (Bogor: Guepedia, 2020 each month in turn. And the audience participants who listened to the Tafsir At-Tanwir study mostly came from Muhammadiyah residents who did both Zoom meetings or YouTube streaming from various Regional Leaders and Muhammadiyah Branch Leaders.
During the online Tafsir At-Tanwir recitation, the presenters are usually accompanied by a moderator who guides the recitation program. In addition, the moderator is in charge of opening a question and answer session for recitation participants who want to ask questions directly to the presenters or through the chat column. Because this recitation is online, the use of the event studio is important for the smooth delivery of material. As far as the author observes, this Tafsir At-Tanwir study during the pandemic utilizes the studio of the Muhammadiyah Digital Syiar Center and also the Tarjih Muhammadiyah Center studio or sometimes the presenters are also online from their respective homes.
In this 134th edition of the Tafsir At-Tanwir study, especially in the discussion of the wasatha community, the resource person in this At-Tanwir Tafsir recitation was delivered by Ustadi Hamsah. Ustadi Hamsah was quite representative in conveying the interpretation of ummatan wasatha> to Tafsir At-Tanwir representing Muhammadiyah, where he was a member of the Tarjih and Tajdid assembly of PP Muhammadiyah who served in the division head of the study of the Qur'an and hadith. This is not because of the reference to his personal opinion, but that this Tafsir At-Tanwir is a collective interpretation by the At-Tanwir drafting team and has gone through a discussion session in its ratification.
The meaning of ummatan wasatha> explained by Dr. Ustadi Hamsah, he connected with the previous verse, verse 142, namely with the order to change the direction of the Qibla to be oriented to the Grand Mosque and the implication is that the mosque as a symbol of goodness will give birth to wasathiyyah people. He interpreted wasathiyyah as the superior people 33 and choices that enforce the principles of wasathiyyah or moderation. According to him, the concept of wasathiyyah Islam is not just an issue of religious moderation, but it is the essence and identity of Islam itself.
The form of affirmation of Islam wasathan is emphasized by the word wa kadza> lika ja'alna>kum (That's how We have made you Muslims). This labeling was explained by Ustadi Hamsah, Allah swt did not play around in making Muslims and the Prophet Muhammad as the Ummatan Wasatha>, because according to him this is the essence of this universe. 34 .
Furthermore, the function of the wasatha ummatan which was explained by Ustadi Hamsah was as a syuhada>' (witness) who had a dual role of internal and external duties. The function of the martyr himself in placing the middle position is to prioritize the essence of goodness, justice and benefit regardless of one's rank and position. So that whatever the conditions of our lives are always oriented towards goodness. In the external task of Muslims as ummatan wasatha> to understand the reality of other communities objectively and take responsibility, Ustadi Hamsah relates it to members of the Muhammadiyah organization who have become litaku>nu> syuhada>' 'alan-na>si (so that you become witnesses of human) whose role is to understand the problems of reality in society and be involved in fixing it. Fixing what Ustadi Hamsah said: "To fix here we are not fixing because there are certain agendas, and fixing here as martyrs' is to create the best and be oriented to the essence of the mosque". Muhammadiyah as an Islamic community organization is actively involved in fixing various problems of the people in society. This is evidenced by the soul instilled by K.H Ahmad Dahlan as the founder of Muhammadyah who continues to be consistent in advancing the life of mankind 35 .
While the internal task, Muslims as ummatan wasatha> confirmed to follow the Prophet. And the meaning of yaku>nar ar-rasu>lu 'alaikum syahida> (and the Prophet Muhammad is a witness against you all) has the consequence that Muslims must be persistent and do not turn away from the teachings of the Islamic treatise conveyed by the Prophet Muhammad. So these two tasks and functions are called ummatan wasatha>.
When compared to the audiovisual interpretation of ummatan wasatha> on Tafsir At-Tanwir on Youtube, there is a slight change compared to Tafsir At-Tanwir in the magazine. In conveying the essence of the interpretation of the wasatha ummatan in Tafsir At-Tanwir, Ustadi Hamsah understands the function of the wasatha ummatan he relates to the role of the Muhammadiyah association in advancing the true Islamic society. Moreover, he said that the discourse of religious moderation understood by Muhammadiyah was not only religious tolerance 36 , as discoursed by the Ministry of Religion in 2019 37 . As one of the moderate Islamic organizations in Indonesia, Muhammadiyah places great emphasis on tolerance in preaching 38 . When compared to the concept of religious

Table2 Comparison of Wasatha Ummatan Interpretation> on Youtube and in Magazines
The audiovisual interpretation of Tafsir At-Tanwir on the Youtube channel causes additional changes compared to the original manuscript of Tafsir At-Tanwir in Suara Muhammadiyah magazine. Additional changes that occur in the interpretation of the wasatha ummatan in Tafsir At-Tanwir on the Youtube channel are caused by several factors: First, it is caused by the context of the reality around Ustadi Hamsah, namely seeing the contribution of Muhammadiyah so far in the moderation discourse and in the global context. The discourse of moderation has long been echoed in the international world seeing the issue of terrorism stabbing sharply into the body of Muslims. Many international seminars are held, to sow the discourse of religious moderation 39 . Seeing Muhammadiyah as a progressive Islamic movement organization that has the goal of realizing a true Islamic society, has played a role in the fields of schooling (education), healing (health) and feeding (social) to improve the lives of Muslims 40 . In education, for example, Muhammadiyah since 1911 has held education open to all people regardless of religion, ethnicity, citizenship and even socio-economic status. Until now Muhammadiyah has also opened a university in East Nusa when Muhammadiyah conducts tajdid (renewal). The reforms carried out by Muhammadiyah by using the path of da'wah, education and social assistance to bring Muslims to a clean Islam which at that time was known as TBC (takhayul, bid'ah, khurafat) 45 .

Conclusion
At-Tanwir's Tafsir on the Youtube channel allows changing Tafsir At-Tanwir into audiovisual interpretation. This change in audiovisual interpretation resulted in transformations and additional changes in the interpretation of the ummatan wasatha> which was conveyed by the resource person for the Tafsir At-Tanwir study on the Youtube Tarjih Channel, namely Ustadi Hamsah. The external task of the wasatha community in Tafsir At-Tanwir in Suara Muhammadiyah magazine is to be able to understand the reality of society objectively and take responsibility for fixing it. Ustadi Hamsah then linked this external task of the wasatha community with the role of Muhammadiyah so far. He saw Muhammadiyah as an Islamic organization. Has tried to carry out the duties of the wasatha community in overcoming the problems of the people and improving the living standards of Muslims. the context of the current contemporary reality around the resource persons and the factors of audience participants who take part in the online Tafsir At-Tanwir recitation, are the cause of the transformation and change in Tafsir At-Tanwir on the word ummatan wasatha> on Tarjih's Youtube channel.