Interpreting the Qur'an in a Corruption-Laden Space: Muhammadiyah's Anti-Corruption Discourse in Tafsir At-Tanwir
DOI:
https://doi.org/10.23917/qist.v4i2.11109Keywords:
Tafsir At-Tanwir, anti-corruption discourse, Muhammadiyah, Qur'anic hermeneutics, social critique, IndonesiaAbstract
This study examines Tafsir At-Tanwir, the official Qur'anic commentary of Muhammadiyah, as a form of interpretation grounded in the contemporary social realities of Indonesia. Using a descriptive-critical approach with thematic categorization, the research reveals that its anti-corruption discourse is constructed through three main perspectives: as a deviation from the principle of tawhid (divine unity), as a failure to integrate worship with social ethics, and as a consequence of neglecting Islamic values in leadership and wealth management. The analysis demonstrates that rather than adopting a neutral stance, the commentary explicitly positions itself as part of Muhammadiyah's ideological da'wah strategy to realize an ideal Islamic society. Thus, Tafsir At-Tanwir is not merely an explanatory text of sacred verses but also a powerful tool for social transformation.
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[25] Tim Penyusun Majelis Tarjih dan Tajdid, Tafsir At-Tanwir Jilid 2, p. 100-101.
[26] Tim Penyusun Majelis Tarjih dan Tajdid, Tafsir At-Tanwir Jilid 2, p. 193.
[27] Tim Penyusun Majelis Tarjih dan Tajdid, Tafsir At-Tanwir Jilid 2, p. 144.
[28] Tim Penyusun Majelis Tarjih dan Tajdid, Tafsir At-Tanwir Jilid 2, p. 187.
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[31] The description of this institutional mechanism is synthesized from the author's primary research, including interviews with key figures in the compilation process: Dr. Hamim Ilyas, M.Ag. (Chairman of Majelis Tarjih dan Tajdid), Dr. Ustadi Hamsah, M.Ag. (Head of the Qur'anic and Hadith Studies Division), and Miftah Khilmi Hidayatulloh, Lc., M.Hum. (member of the compilation team). All interviews were conducted at Gedoeng Moehammadijah, D.I. Yogyakarta, on November 16, 2024.
[32] While the author's direct observations were of the drafting process for subsequent volumes, interviews with the compilation team confirmed that this institutional mechanism (halaqah system) has been the standard procedure since the project's inception. Therefore, these observations are used to provide insight into the established methodology that also shaped Volumes 1 and 2.
[33] Non-systematic observation of a Halaqah Penemaan for a subsequent volume, conducted at the office of Majelis Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah, Gedoeng Moehammadijah, D.I. Yogyakarta, on November 16, 2024.
[34] Non-systematic observation of a Halaqah Pra-Penafsiran for a subsequent volume, conducted at Gedoeng Moehammadijah, D.I. Yogyakarta, on November 16, 2024.
[35] Non-systematic observation of a Halaqah Penafsiran for a subsequent volume, conducted at Gedoeng Moehammadijah, D.I. Yogyakarta, on November 16, 2024.
[36] Pimpinan Pusat Muhammadiyah, Tanfidz Keputusan Muktamar Satu Abad Muhammadiyah (Muktamar Muhammadiyah ke-46) Yogayakarta, 20-25 Rajab 1443 H/3 8 Juli 2010 M (September, 2010), p. 77.
[37] Redaksi Suara Muhammadiyah, "Rencana Penyusunan Tafsir Tahlili Al-Qur'an Muhammadiyah" article 1-2, in Suara Muhammadiyah Magazine, Edition 01-02, in 2009, p. 18-19.
[38] See, Anggaran Dasar Muhammadiyah. This vision is articulated in foundational documents such as the Muqaddimah Anggaran Dasar Muhammadiyah and the Matan Keyakinan dan Cita-Cita Hidup Muhammadiyah (MKCH).
[39] See, Pimpinan Pusat Muhammadiyah, Pernyataan Pikiran Muhammadiyah Abad Kedua: Keputusan Muktamar Satu Abad Muhammadiyah (Muktamar Muhammadiyah ke 46) (Yogyakarta: Pimpinan Pusat Muhammadiyah, 2015).
[40] Syamsul Anwar, "Kata Pengantar" in Tafsir At-Tanwir Jilid 1, p. xi. See also, Lampiran 1 Keputusan Munas Tarjih XXV tentang Manhaj Tarjih dan Pengembangan Pemikiran Islam in BAB II point 1.
[41] Syamsul Anwar, "Kata Pengantar" in Tim Penyusun Majelis Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah, Tafsir At-Tanwir Jilid 1, p. ix-x.
[42] See, Muqaddimah Anggaran Dasar Muhammadiyah and Haedar Nashir, Memahami Ideologi Muhammadiyah (Yogyakarta: Suara Muhammadiyah, 2017), p. 74.
[43] Fazlur Rahman, Islam and Modernity: Transformation of an Intellectual Tradition (Chicago: University of Chicago Press, 1982), 136-137.
[44] See, Pimpinan Pusat Muhammadiyah, Pernyataan Pikiran Muhammadiyah Abad Kedua: Keputusan Muktamar Satu Abad Muhammadiyah (Muktamar Muhammadiyah ke-46).
[45] See, Suara Muhammadiyah and the Majelis Pendidikan Kader PP Muhammadiyah, "Sistematika dan Pedoman Untuk Memahami Rumusan Matan: Keyakinan dan Cita-Cita Hidup Muhammadiyah" and "Pedoman Hidup Islami, Bagian Ketiga: Kehidupan Islami Warga Muhammadiyah" in Manhaj Gerakan Muhammadiyah: Ideologi, Khittah, dan Langkah (Yogyakarta: Suara Muhammadiyah, 2nd ed., 2010), p. 55-151. Compare with "Pemahaman Pokok-Pokok Ajaran Islam" in Suara ‘Aisyiyah Magazine, Edition 3, in March, 2016, p. 14-15. These four elements are also referenced in the Pernyataan Pikiran Muhammadiyah Abad Kedua (The Second Century Muhammadiyah Declaration of Thought), a key ideological document formulated during Muhammadiyah's Centennial Congress, which also coincided with the mandate to compile Tafsir At-Tanwir.
[46] See, Pimpinan Pusat Muhammadiyah, Pernyataan Pikiran Muhammadiyah Abad Kedua: Keputusan Muktamar Satu Abad Muhammadiyah (Muktamar Muhammadiyah ke 46).
[47] See, Pimpinan Pusat Muhammadiyah, Pernyataan Pikiran Muhammadiyah Jelang Satu Abad, presented at the 45th Muhammadiyah Congress in Malang, 2005. It can also be found in Suara Muhammadiyah dan Majelis Pendidikan Kader Pimpinan Pusat Muhammadiyah, Manhaj Gerakan Muhammadiyah: Ideologi, Khittah dan Langkah, p. 239-252.
[48] See, Majelis Tarjih dan Tajdid PP Muhammadiyah, Fikih Antikorupsi: Perspektif Ulama Muhammadiyah (Jakarta: Pusat Studi Agama dan Peradaban (PSAP), 2006).
[49] Redaksi Suara Muhammadiyah, "Rencana Penyusunan Tafsir Tahlili Al-Qur'an Muhammadiyah" article 1-2, in Suara Muhammadiyah Magazine, Edition 01-02, in 2009, p. 18-19.
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