ORAL INTERPRETATION OF QS. AL-AHZAB:33 BY KH. SYA'RONI AHMAD: MAQASHIDI ANALYSIS

This paper discusses the oral interpretation of Kyai Sya'roni Ahmadi Kudus, who textually interpreted QS. Al-Ahz ā b [33]:33. His interpretation is contrary to the current phenomenon, so the purpose of this paper is to find out the maqashid of Kyai Sya'roni's interpretation regarding the better women at home, and when they leave the house, there must be a companion or surveillance . This paper used descriptive analysis through the maqashidi Abdul Mustaqim interpretation approach. The results were obtained after applying the maqashidi interpretation method, including maslahah analysis, Qur'anic text and theme analysis, the historical context of revelation, the social context of Kyai Sa'roni in interpreting the al-Qur'an, and also social science analysis. By applying maqashid analysis, this paper argued that better women at home are a direction to preserve women's dignity. There are four alternative surveillance methods for women, e.g., close friends, security officers, constitution, and digital security system. The maqashid aspect of this verse is hif ẓ al-nasl


Introduction
One of the significant discussions in the Qur'an is about women.Especially the question of whether a woman can leave the house without the mahram, like a husband.The current phenomenon is that many women work outside to help the family economy or improve their skills.Reporting from Okezone, the Central Statistics Agency (BPS) noted that the Labor Force Participation Rate (TPAK) increased slightly in August 2020, stating that the percentage of women working was higher than men, 1 the Central Bureau of Statistics also explains that the absorption of female workers is faster than that of men.The existence of this statement shows that the unemployment rate for women has decreased compared to men. 2 The existence of this phenomenon among various commentators has interpreted their respective versions of interpretation in QS.Al-Ahzāb [33]: 33 is one of the references regarding women's rights.It is not surprising that the resulting interpretations are different.Because interpretation is the result of the ijtihad of the commentators, which deserves to be appreciated and studied. 3For example, the interpretation of Kyai Sy'roni Ahmadi in the term "waqarna fī buyūtikunna" is that it is better for women to stay at home, and if there is an urgent need to leave the house, there must be supervision. 4This is different from the interpretation of the Ministry of Religion of the Republic of Indonesia that the meaning of QS.Al-Ahzāb [33]: 33 is that women are not freed for work outside the home, in fact women should be calm and respectful at home so that they carry out their household duties properly.Meanwhile, if you have a need to leave the house, you must pay attention to the aspect of chastity and maintain a sense of shame. 5ccording to Andreas Gorke, oral interpretation is a way used to explain the words of Allah.So the scientific transmission of the interpretation of the Qur'an orally plays an essential role in the future. 19In his book, Islah Gusmian20 explained that there are advantages to conveying the interpretation of the Qur'an orally.The style the interpreter describes will be easy to understand because it is a popular language according to the audience.Key terms will be solved in the delivery so that the socialmoral in the Qur'an will be easy to grasp and will not lead to wrongful arrest.
The basic technique of orality lies in the speaker's memory and ability to repeat formulaic patterns.Formulaic aims to form a discourse that has a balanced rhythm so that it is easy to recall.Speakers can explain without reading the text by referring to memory.This results in the possibility of creating improvised words that are at length and can be characterized as composition in performance.By following formulaic patterns and relying on memory, speakers can think freely to develop what is conveyed. 21It is the same as what Kyai Sya'roni does in explaining his oral interpretation comprehensively at the recitation every Friday at dawn at Masjid al-Aqsa Menara Kudus.
From 1998 to 2000, recordings of Sya'roni Ahmadi's commentary recitations began to be played on local radio in Kudus and its surroundings.Starting from this, the number of the congregation increased a lot.Even the congregation that followed did not only come from the Kudus area.But the surrounding areas are Pati, Jepara, and Demak.The exciting thing is that among the congregation who follow, there are followers of the Muhammadiyah mass organization, even though Kyai Sya'roni is a follower of Nahdhatul Ulama.Explicitly the study of the interpretation of Kyai Sya'roni is accepted by the community, not only among the Nahdhatul Ulama, and of course, it is assessed according to what is conveyed, in general, does not take sides with anyone so that the Muhammadiyah and Nahdhatul Ulama mass organizations will be more harmonious. 22yai Sya'roni's oral (oral) interpretation methodology systematically presents it coherently in the order of the Qur'an starting from QS. Al-Fatihah to QS. An-Nās.The form of a presentation is comprehensive, detailed, and in-depth.So that the audience can understand well.The language style used is Javanese, according to the language used in everyday life by the Javanese.As for the aspect of hermeneutics, there are three points: first, in terms of method, the oral interpretation of Kyai Sya'roni is categorized as an interpretation of thought, making intellectuality the basis of interpretation. 23In this case, the interpreter tries to explain the meaning of the verse based on the results of the intellectualization process by using an epistemological step that has a basis for the text and its context. 24Second, he used the adabi ijtima'i pattern because there is an effort to guide understanding of the Koran based on social problems.And third, he used the contextual approach. 25al Interpretation of KH.Sya'roni Ahmadi QS.Al-Ahzab [33]: 33 ‚Wa qorna = lan tetepo siro kabeh wedok-wedok bojone kanjeng nabi (kaum ibu).Fī buyūtikunna = ingdalem piro-piro omah iro.Ojo meta-metu, lunga-lungo, payah.Niki dalile.Dadi wong wedok tengok tunggu kerupuk iku gak oleh, kudu diter, ora keno lungo dewean.Wong wedok numpak becak dewean, kekendelen, ora keno.Nek penting piye?Nek penting kudu ono pengawasan.Ojo madoni Qur'ane, nafsune dikendalikan.‛26Translation: "Waqorna = and keep silent you wives of the Prophet Muhammad (this order also applies to all mu'minat).Fī buyūtikunna = Inside your house.Do not go out, do not go around, and do not get tired.This is the argument (that a good woman is at home).(exampling the phenomenon) a woman is sitting and selling crackers that are not permissible, must be accompanied, and cannot travel alone.A woman riding a rickshaw alone is too brave.You can not.What if it is essential to get out?If it is necessary, there must be supervision.Do not dare to the Koran, and his lust must be controlled.
In explaining the interpretation of the Koran, Kyai Sya'roni always relates it to the social conditions of today's society (so that Kyai Sya'roni's interpretation is categorized as ijtima'i pattern).So the audience understands his explanation.
Meanwhile, after explaining the interpretation above, Kyai Sya'roni also alluded to the condition of Mecca Medina (city center) in the marketing system.No women were working in merchandise shops.All merchants are men.Besides that, Kyai Sya'roni also explained the fiqh side: ‚Wong wedok lungo haji nek ora haji sing sepisan kok dewean iku haram.Nek sing sepisan mboten nopo-nopo mergo pancen wajib.Sing kedua ketiga kan ora wajib.Kudu ono mahrom.Nek haji sing sepisanan sing lanang wis mati utowo wis pisahan utowo wong wedoke masih single ongkos-ongkos dewe haji sing sepisanan niku kengeng mergo wajib.Mengko carane mahrome kumpul wedonwedon sing kuat imane.‛ 27Translation: When a woman goes on pilgrimage, but it is not the first pilgrimage (meaning the first pilgrimage or sunnah) when she is alone, it is haraam.If you perform the first hajj (obligatory hajj) while going alone, there is no problem.The second and third pilgrimages are not mandatory, so a mahram must accompany them.During the first pilgrimage, the husband has died or is divorced, or the woman's status is still single and unmarried, and the cost of paying for the expedition is paid alone.It is permissible to carry out the pilgrimage in the absence of mahram because the law of the first pilgrimage is obligatory.But when doing for the expedition, women who have strong iman must together.
The continuation of the interpretation of the verse is as follows: The example delivered by Kyai Sya'roni in the interpretation above is related to women dressed in television and women around them who still do not wear the headscarf (Muslimah).In this case, Kyai Sya'roni was also invited to remind women who had not covered their private parts properly.But Kyai Sya'roni also gave a message that in asking da'wah, he should be friendly29 rudeness is not allowed.Furthermore, Kyai Sya'roni also explained the boundaries of the private parts themselves.The explanation is as follows: ‚Kanggone wong lanang murote antarane puser lan dengkul.Kanggone wong wedok naliko sholat karo naliko wektu ora sholat iku ono bates-batese.Kanggone wong wedok nek wektu sholat (kulo mboten nerangake budak mergo Indonesia ora ono budak).Nek nuju sholat wajib nutupi sekabihane badan kejobo praupan lan epek-epek kaleh.Planggerane rahi (praupan) ukurane antarane bunbunan gon tukule rambut mengisore janggut, malange antarane sentil kuping tengen tekan sentil kuping kiwo.Lajeng nek sakjabane sholat madzhab Syafi'i, Hambali, Maliki jami'ul badan sekabihane badan."For male genitalia, that is between the navel and the knees.As for women, when praying and outside of prayer, there are limits to their private parts.For women during prayer (this does not explain the nakedness of enslaved people because, in Indonesia, there are no slaves).When praying, it is obligatory to cover the whole body except the face and the palms of the hands.The border of the face (from top to bottom) starts from the crown where the hair grows to the beard (where the two jaws or chin face forward), while the horizontal border of the face is between the centile of the right ear and the centile of the left ear.Meanwhile, according to the Shafi'i, Hambali, and Maliki schools of thought, the genitalia of women outside of prayer are jamī' al-badān (whole-body).." The continuation of the interpretation of the verse is as follows: ‚Wa aqimna al-ṣalāta = lan jumenengono siro wedok ing sholate.Waātīna alzakāta = lan wenehono siro ing zakate, sing wis kewajiban zakat di tokke zakate.Nek zakat iku diluwehi ojo pas bok menowo itungane mleset.Umpamane zakate iku sepuluh ewu diwei sewelas sewu dipunjuli.Saben dagangan utowo simpanan wis khaul setahun saknisob (77 gram mas murni) misal ono 40 juta zakate sak juta iku wis kewajiban zakat.‛ 31Translation: "Wa aqimna al-ṣalata = and establish prayer (you women).Waātīna al-zakāta = and pay zakat, which has become a zakat obligation, then zakat is issued.When the zakat is exceeded, don't be mediocre, afraid that the calculation will not be correct.(for example) when the zakat is 10 thousand, the zakat issued is 11 thousand.Every trade or savings when reaches the khaul of a year.The zakat is one nisab (77 grams of pure gold).The calculation is easy, for example, if there are 40 million, then the zakat is 1 million." The continuation of the interpretation of the verse is as follows: ‚Wa aṭi'na Allah = lan manuto siro kabeh ing Allah.Wa rasūlahu = lan utusane Allah.Terus Iki ono sing penting nerangake anak putune kanjeng nabi iku akhir hayat mesti Islam mesti selamet sangking kekufuran senajan nakal tapi akhire dadi apik yoiku ayate Innamā yurīdu Allahu = anging pestine ngersaake sopo Allah.Liyudzhiba = supoyo ngilangake sopo Allah.'Ankum = sangking siro kabeh keluarga kanjeng nabi.Al-rijsa = ingdosane, kotorane.Ahla al-baiti = Ahlul baite kanjeng nabi.Iki termasuk anak putu nganti kiamat wis di nash ning Qur'an dosane diilangno.Wayuṭohhirokum = lan nyuciake sopo Allah ing siro kabeh ahlal bait.Taṭhīrā = kelawan nyuciake tenan‛. 32anslation: "Wa aṭi'na Allah = and obey Allah.Wa rasūlahu = and the Messenger of Allah.
Furthermore, an essential related matter explains to the descendants of the 31 Ahmadi, ‚Tafsir QS.Al-Ahzab : 33-34.‛(Indonesia: Youtube Tombo Ati, 2021) 32 Ahmadi.‚Tafsir QS.Al-Ahzab : 33-34.‛(Indonesia: Youtube Tombo Ati, 2021) Prophet Muhammad SAW that the end of his life must be Islam and be safe from disbelief.Even though his life was not good, the end of his life must be good.The interpretation of the Qur'an by a mufasir is usually influenced by the surrounding circumstances.It means seeing the condition of the people dealing with the problems they face.This is, of course, not subjective, but finding appropriate answers related to the problem.The research focuses on the interpretation of Kyai Sya'roni, who interprets the term lafadẓ, "Waqorna fī buyūtikunna," that when women leave the house, they have to be with supervision and have interests.From the author's analysis, the condition of the Kudus community at that time was not guaranteed, so to protect women, it was better to stay at home to defend their honor.
He reported on Kudus news 2016 that the cases of child sexual abuse are increasing.With details of cases of sexual violence against children totaling 14 cases. 33his could be a form of Kyai Sya'roni's vigilance towards women to protect them from unwanted negative things.Kyai Sya'roni explained in his interpretation, which began in 1983 until before his death in April 2021, the law on sexual violence has not been managed systematically.In contrast to the end of 2021, violence against children and women is increasingly being exposed.So the law in protecting women and children is increasingly being improved.
The social context behind the interpretation is much adultery that has occurred.Thus, supervision, when women go out can prevent this adultery. 34Meanwhile, managing the mahram or the husband when the woman leaves the house protects the women's chastity and avoids slander.It can be understood that Kyai Sya'roni prefers to be careful in being protective of women rather than being productive outside the home without supervision.
Kyai Sya'roni Interpretation on QS.Al-Ahzab [33]: 33 is related to the environmental context of society at that time.Including discussing the issue of female genitalia that must be covered.
Maqashidi Interpretation and Understanding of Oral Interpretation KH.Sya'roni Ahmadi QS.Al-Ahzab [33]:33 \ Maqashidi interpretation can be understood as a model approach to understanding the contents of the Qur'an, which can give the intention of emphasizing the aspects of maqasid al-Qur'an and maqasid al-Syari'ah. 35At the same time, the word maqashidi itself is a word from maqashid, which is added to the ya' ratio and the plural form of the word "maqshad," which means intent, principle, intention, and ultimate goal.Maqashidi's interpretation is also interpreted as a style whose explanation focuses on the vision of the Koran both universally and partially, which has a direction to realize a human benefit. 36But in this case, Abdul Mustaqim uses the maqashidi interpretation to understand the meaning of the Qur'an.Abdul Mustaqim said that there are three arguments for the necessity of maqashidi interpretation as the basis of Islamic moderation, namely: first, maqashidi interpretation is part of Islamic civilization and considered to have an epistemological basis as a tradition of thought for scholars, both global Islamic studies and interpretation in the Qur'an as a whole special.Second, the maqashidi interpretation of the methodology is more sophisticated than the hermeneutical approach in the context of the interpretation of the Qur'an.For example: the concept of al-tsabit wal mutaghayyir, wasilah-ghayah and so on.Third, maqashidi interpretation is seen as a philosophy of al-tafsir, which has two functions: a dynamic, moderate spirit and criticism of interpretation which ignores maqashidi aspects.Fourth, maqashidi interpretation can bridge the gap between traditional and liberal models. 37e maqashidi theory is not only used for legal verses.However, the maqashidi theory can be used in understanding beyond legal verses, such as theological verses, story verses, verses of gender, ams\ al (parables), and even eschatological verses. 38In applying the maqashidi interpretation, Abdul Mustaqim explained that several principles could be simplified into four parts: (1) seeking and using the mas} lah} ah. (2) analysis of the text of the Qur'an by paying attention to related verses (themes) so that they can find the meaning of the verse.
Muhammad SAW until the Day of Judgment his sins will be removed. 50So that it can be understood that QS.Al-Ahzab [33]: 33 talks about two discussions, namely adab and behavior of women, which aim to glorify and protect women themselves, and discussions regarding the dzurriyah of the Prophet Muhammad SAW.
QS. Al-Ah{ zab [33]: 33 connects with the verses before and after, namely verses 32 and 34.Among these verses, there are sequential messages related to the Prophet's wives regarding politeness procedures.In general, verse 32 discusses how to respond in a good speaking so that it avoids a negative response.Whereas verse 34 has the essence of carrying out ma'ruf actions. 51llowing principle is paying attention to the micro, macro, and present context of revelation.The context of the disclosure is related to asbāb an-nuzūl QS.
Al-Ahzab [33]:33.The sura was revealed when the Gazwat took place (the Al-Ahzab war, also known as the khandaq war) because the Khandaq area was strongly suspected of being attacked by the musyrikin.The title of the khandaq war was Salman al-Farisi (companion of the Prophet Muhammad).Surah Al-Ahzab was revealed in 5 Hijri of Shawwal. 52S.Al-Ahzab [33]: 33 is revealed to the wives of the Prophet Muhammad SAW, as the hadith reads, "From Ikrima ra., from Ibn 'Abbas ra., says this verse was explicitly revealed to the Prophet's wife.The explanation of this hadith is evident in the revelation of QS.Al-Ahzab [33]: 33 the condition of women was limited.The patriarchal system's descendants still color the Medina community's state.So, cultural power is based on men.This is a common tradition. 53In the context of revelation, the current context of patriarchal culture is different.However, patriarchal culture has not been eroded. 54However, gender equality in the social environment has now been applied.The current phenomenon also shows that women have been involved in the social, economic, educational, and political world.And, of course, in its current state, there has been no war like the war in the revelation of QS.Al-Ahzab [33]:33.
In addition to asbāb an-nuzūl in QS.Al-Ahzab [33]: 33 and linking it to the present context.The author also found historical facts that women during the time of the Prophet, companions, tabi'in, even in the book of authentic hadith by Imam Bukhari, had written a separate chapter regarding women's social activities, but many were involved. 55At the time of the Prophet, among friends and tabi'in, for example, a 50 See on KH.Sya'roni Ahmadi interpretation on QS.Al-Ahzab [33]:33. 51Muhammad Nasib Ar-Rifa'i, Ringkasan Tafsir Ibnu Katsir (Jakarta: Gema Insani, 2012), 618. 52M.Quraish Shihab, Tafsir Al-Misbah : Pesan, Kesan Dan Keserasian Al-Qur'an- Vol 11 (Jakarta:   Lentera Hati, 2002), 125. 53Lutfiana, ‚Hak-Hak Perempuan Dalam Surat Al-Ahzab Ayat 33 : Sebuah Pendekatan Hermeneutik,‛ 55. 54 Bimo Aria Fundrika Dkk, ‚Menteri PPPA Kesetaraan Gender Di Indonesia Masih Belum Sepenuhnya Tercapai,‛ Suara.com,2021, https://www.suara.com/lifestyle/2021/06/08/113332/menterpppa-kesetaraan-gender-di-indonesia-masih-belum-sepenuhnya-tercapai.diakses pada tanggal 16 N0vember 2021 series of names, Ummu Salamah, Shafiyah, and Laila al-Ghaffariyah, had been recorded as women's war figures.The first wife of the Prophet Muhammad SAW, Siti Khadijah bint Kuwailid, was known as a successful trader.Besides that, there is Zainab bint Jahsy, who actively tanning animal skins.There is also the wife of a companion of Prophet Muhammad, Raithah, and her husband, Abdullah Ibn Mas'ud.She has been actively working because her husband cannot give the household needs. 56ociologically, the pattern of life and human civilization has changed, so with these changes, the position of women in society has also increased. 57Starting from the 19th century, women also increasingly realized that the public sector had been growing developments.So that women's desire to take part in the public sphere is available. 58n the other hand, security and social law have progressed.So that in the current era, security forms and regulations have been implemented to create a good defense for the state and society.Reporting from the Ministry of Communication and Information, Johnny G. Plate, Minister of Communication and Information of the Republic of Indonesia, said that Indonesia has entered the industrial revolution 4.0 era, and disruption in digital technology is getting stronger.So that digital technology innovation also makes humans, objects, and systems very connected in cyberspace. 59qashid Oral Interpretation of KH.Sya'roni Ahmadi of QS.Al-Ahzab [33]:33 : An

Interpretation
The explanation above is related to the oral interpretation of Kyai Sya'roni QS.
Al-Ahzab [33]: 33 focuses on the term "waqorna fī buyūtikunna" when it is associated with the analysis of the Qur'anic text on the lafadẓ it has similarities, namely the order for women to stay at home.However, this discussion has not yet been completed because it is still necessary to find maqashid, as interpreted by Kyai Sya'roni, that when women leave the house, they also have to be supervised or assisted.So that the maqashid that is sought is regarding how the supervision is meant when it is contextualized and actualized under the current conditions.And what does it purpose that women are better at home?In an oral interpretation, Kyai Sya'roni also advises mothers.So it is clear that the main point in the discussion of QS.Al-Ahzab [33]: 33 is focused on married women.However, the verse discusses women, so it applies to women as a whole (both married and unmarried women).
The supervision from Kyai Sya'roni's perspective is supervision from a mahram or husband. 60The existence of the concept of mahram itself is basically to guarantee the safety of women from all things. 61Thus, the idea of supervision is wasilah (means), while that which is ghayah is for the safety and comfort of women.Wasilah's nature is temporary and can change. 62Wasilah, in the form of supervision, is a mechanism of protection for women from unwanted events.
Based on the analysis of the text and the oral interpretation of Kyai Sya'roni QS.Al-Ahzab [33]: 33, it can be understood that women are better off at home to protect their selves, but if they have needs, women are allowed to leave the house to carry out benefits such as education, developing skills, work, etc.And when it is related to social conditions in the oral interpretation of Kyai Sya'roni QS.Al-Ahzab [33]: 33, the context of the revelation of the verse, of course, the social situation has experienced a difference compared to current conditions.So that the form of security is increasingly guaranteed in protecting the community.
For supervision, you can ask permission from your husband or family.So that when pulled into modern times now, the maqashid existence of leadership (security) can be replaced with a digital technology system. 63World communication is now increasingly sophisticated.Even communication relations between people are also not limited by geographical spaces. 64Considering the maqashidi interpretation method applied above, the context of the revelation of QS.Al-Ahzab [33]: 33 and the condition of Kyai Sya'roni's interpretation are also different from the current situation.
Sociologically, the increase in the development of women chooses to be in the social realm more and more.So that mqashid, as an alternative for surveillance (security), can turn into a group of friends themselves 65 the same choice to the realm of the field.So that it can be understood from this research after being drawn from the context of the oral interpretation of Kyai Sya'roni QS.Al-Ahzab [33]: 33, the context of the revelation of the verse with the present context which is connected through the maqashidi interpretation method, there are four alternatives in replacing the mahram or husband when connected with theory social science and technology now, that supervision for the safety and comfort of women can be replaced by a group of friends themselves, security officers, legal legislation and digital technology systems (system security). 63See on Sya'roni Ahmadi interpretation of QS.Al-Ahzab [33]:33 that there are a lot of benefits of technology used by human. 64Rohman, ‚Reaktualisasi Konsep Mahram Dalam Hadis Tentang Perjalanan Wanita Perspektif Maqasid Al-Shariah,‛ 396. 65Editorial team, ‚Swara Rahima,‛ 2010, 25.

Conclusion
Kyai Sya'roni Ahmadi's oral interpretation in QS.Al-Ahzab [33]: 33 focuses on women being better at home and when leaving the house, there must be supervision or assistance to maintain women's dignity.As for the maqasid of monitoring of the mahram from the oral interpretation of Kyai Sya'roni after being contextualized, it can be replaced with four alternatives in the form of a group of friends, security officers, legal legislation and digital technology systems (system security).But what needs to be considered, supervision must be accompanied by prior permission from the husband (for married women) or family.Asking for a permit at least includes the expected supervision and does not cause concern.It is clear that QS.Al-Ahzab [33]:33 is intended for wives and relevant for all women's statuses.So that the application of the mas{ lah{ ah is in hifẓ al-nasl aspect.