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Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis
Published by Universitas Islam Negeri Siber Syekh Nurjati Cirebon
ISSN : 23030453     EISSN : 24429872     DOI : -
Core Subject : Education,
Languange, Linguistic, Communication & Media
Diya al-Afkar adalah jurnal ilmiah yang memfokuskan studi al-Quran dan al-Hadis. Jurnal ini menyajikan karangan ilmiah berupa kajian ilmu-ilmu al-Quran dan al-Hadis, penafsiran/pemahaman al-Quran dan al-Hadis, hasil penelitian baik penelitian pustaka maupun penelitian lapangan yang terkait tentang al-Quran atau al-Hadis, dan/atau tinjauan buku. Jurnal ini diterbitkan secara berkala dua kali dalam setahun.
Arjuna Subject : -
Articles 233 Documents
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KESETARAAN POSISI SUAMI DAN ISTRI DI RUANG PUBLIK DAN DOMESTIK DALAM PERSPEKTIF HADIS Achmad Lutfi
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 02 (2020): Desember
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.7067

Abstract

Biologically, men and women have different anatomy, especially with regard to reproductive function. This is human nature. The problem that arises is when natural gender differences affect all types of aspects of life. The figure of a woman or wife is often positioned as unequal to men. Women have a lower position and role than men. This unequal role and position arises from the result of social construction which results in injustice. This inequality is then socialized in the community and it becomes a prevalent tradition. The process of socializing and perpetuating this inequality is often justified by religious teaching, including hadith. In this article, through the analysis of sanad and matan, describes an attempt to reinterpret the hadiths related to the relationship between husband and wife in the public and domestic sphere.Keywords: Husband-Wife Relationship, Gender EqualitySecara biologis, laki-laki dengan perempuan memiliki anatomi tubuh yang berbeda terlebih berkaitan dengan fungsi reproduksi. Hal tersebut merupakan kodrat manusia. Problematika yang muncul adalah ketika perbedaan jenis kelamin secara kodrati itu berdampak terhadap semua jenis aspek kehidupan. Sosok Perempuan atau istri tidak jarang dipososisikan tidak setara dengan laki-laki. Perempuan mimiliki posisi dan peran yang lebih rendah dari laki-laki. Peran dan kedudukan yang tidak setara ini mucul dari hasil konstruksi sosial yang menghasilkan ketidakadilan. Ketidaksetaraan itu kemudian disosialisasikan dalam komunitas sehingga menjadi sebuah tradisi. Proses sosialisasi dan pelanggengan ketidaksetaraan ini seringkali dijustifikasi ajaran agama, di antaranya Hadis. Dalam artikel ini, melalui analisis sanad dan matan, menguraikan upaya untuk malakukan reinterpretasi Hadis yang terkait dengan relasi suami dan istri di ruang publik dan domestik.Kata Kunci: Relasi Suami-Istri, Kesetaraan Gender
TAFSIR AYAT-AYAT PLURALISME AGAMA PERSPEKTIF HUSEIN MUHAMMAD Siti Hajar; Umayah Umayah
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 02 (2020): Desember
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.7545

Abstract

This paper aims to show Husein Muhammad's interpretation on verses related to religious pluralism. To achieve that purpose, the author uses the hermeneutic method of liberation by Farid Esack which wants to show the relationship between the text of the Qur’an and the context of the relationship between religious believers, which will then build justice based on human values. The key to Farid Esack's hermeneutics relates to piety, monotheism, relationships between humans, the oppressed, justice and concrete practices as a form of struggle (jihad) to humanize humans. The conclusion of this paper shows that Husein Muhammad has a very tolerant, wise and full of wisdom in conveying the meaning of religious pluralism verses. He believes that the messages in the Qur’an act as a guide to uphold human values. So that, the verse of religious pluralism requires for an equal position of religious people as God's creatures. There is no justification for certain religious communities which is the most right or which is clearly wrong.Keywords: Religious Pluralism, Husein Muhammad. Tulisan ini bertujuan untuk memperlihatkan penafsiran Husein Muhammad atas ayat-ayat yang terkait dengan tema pluralisme agama. Untuk mencapai tujuan tersebut, penulis menggunakan metode hermeneutika pembebasan Farid Esack yang ingin memperlihatkan relasi antara teks Alquran dengan konteks hubungan antarumat beragama, yang kemudian akan membangun keadilan berdasarkan nilai-nilai kemanusiaan. Kunci hermeneutika Farid Esack berkaitan dengan takwa, tauhid, hubungan antarsesama manusia, golongan yang tertindas, keadilan serta praktik konkret sebagai bentuk perjuangan (jihad) memanusiakan manusia. Kesimpulan dari tulisan ini menunjukkan bahwa Husein Muhammad memiliki pandangan yang amat toleran, bijak dan penuh hikmah dalam menyampaikan makna atas ayat-ayat pluralisme agama. Ia meyakini bahwa pesan-pesan dalam Alquran berperan sebagai pembawa petunjuk untuk menjunjung tinggi nilai-nilai kemanusiaan. Sehingga, ayat pluralisme agama menghendaki adanya kesamaan kedudukan umat beragama sebagai makhluk Tuhan. Tidak ada justifikasi atas umat agama tertentu yang paling benar atau yang jelas salah.Kata Kunci: Pluralisme agama, Husein Muhammad.
نحو تفسير بلاغي جديد للنص القرآني؛ بعض ألفاظ سورة النساء أنموذجا Elsayed Mohamed Salem Alawadi
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 02 (2020): Desember
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.6999

Abstract

كثر الكلام حول التجديد، والتخلي عن أدوات التفسير القديمة، والبحث عن غيرها لتقديم تفسير يتوافق مع جلالة النص ومواكبة العصر، وإن كانت كتب التفسير القديمة قد وفّت بحاجة الأزمنة التي صنعت فيها تلك الكتب، فهو لا تفي بحاجة هذا الزمان؛ إذ هي داعية إلى قول أجمع، وبيان أوسع، وبرهان أنصع في أسلوب أجذب للقلب، وأخلب للُّب، وأصغى للأسماع، وأدنى للإقناع، يتناسب مع عقول وأفهام هذا الزمان، وأدعى للإقبال بطريق أسهل، وعرض أيسر. ومن هنا جاء هذا البحث حلقة من حلقات الجهود المبذولة عبر التاريخ لبيان وتفسير إعجاز القرآن الكريم لِتُثْبِتَ سر تفرد بعض ألفاظ القرآن الكريم، وبيان جمالياتها وإظهار بلاغتها، وروعة سبكها، واتساقها مع ما وردت فيه سياقات متعددة من جميع زواياه. وسيستعين البحث بالمنهج التكاملي الذي يمزج بين المنهج التاريخي الذي يتتبع الظاهرة في أصل نشأتها، وأول من أطلقها واستعملها مروراً بها عبر الأزمنة إلى ما استقرت عليه الآن ، والمنهج التحليلي اللغوي والذي يفيد في تحليل الكلمات لغوياً لإدراك المعنى، ثم المنهج الوصفي الذي يرصد خصائص الظاهرة وملامحها،ثم بيان هذا التفرد، وآثاره البلاغية، وقيمته الجمالية. وسره البياني الذي يعتبر عملاً فنياً خالصاً ينطوي تحت المنهج الفني. وعليه جاءت الدراسة في مقدمة وتمهيد حول التجديد في علم التفسير، والمبحث الأول في معنى التجديد والتفسير، والثاني في تجديد التفسير، والثالث نموذج لتفسير بلاغي جديد، ثم خاتمة مشفوعة بمصادر البحث ومراجعه. ولعلي بهذا أضيف التفاتة جديدة للدراسات القرآنية، وفاءً للقرآن ، وإثراءً للغته . There is much talk about renewal, abandoning the old tools of interpretation, and looking for others to provide an interpretation that is compatible with the Majesty of the text and keeping up with the times, although the old books of interpretation have fulfilled the times when they were made, they do not meet the need of this time; The first is to say a lot, a broader statement, a proof that is in a way that attracts the heart, a liar, a sore, a listen, a less persuasion, fits in with the minds and thoughts of this time, and an easier way to present the reception. This research came from a series of efforts made throughout history to explain and interpret the Qur'an's miracles to prove the uniqueness of some of the Holy Qur'an's words, to illustrate its esthetics and to show its language, the awe of its scope and its consistency with the various contexts in which it was mentioned. The research will use the complementary approach, which combines the historical approach that follows the phenomenon in its origin, and the first to launch and use it through times to its stability The language analysis approach, which is useful in parsing words to understand meaning, then the descriptive approach that monitors the characteristics and features of the phenomenon, then the uniqueness, its rhetorical effects, and its esthetic value. His graph, which is a work of art, is involved under the technical curriculum. The study thus came in the introduction to and the beginning of the innovation in the science of interpretation, the first in the meaning of renewal and interpretation, the second in the renewal of interpretation, the third in the model of interpretation of a new communication, and the final, with the sources and references of research. This is not to say that the new chapter of Qur'anic studies, in fulfillment of the Qur'an, and enrichment of its language, has been added.
LIVING QUR‘AN DALAM TRADISI SELAWATAN DI MAJELIS SELAWAT AR-RIZQY CIREBON: Pendekatan Fenomenologi Nela Safana Aufa; Muhammad Maimun; Didi Junaedi
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 8, No 02 (2020): Desember
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v8i02.7395

Abstract

The understanding of the Qur’an produces a variety of cultural practices, which are the results of the reception of Muslims to the Qur’an. One of them is the practice of reciting selawat which is carried out at Ar-Rizqy Selawat Majlis, Buntet Village, Astanajapura District, Cirebon Regency. It is the reception of QS. al-Aḥzâb verse 56. There are two results of this study. The first one is that the background of the selawat tradition was a part of the practices of the QS. Al-Aḥzab’s command (verse 56). In addition, the recitation of the Qur'an as dhikr was believed to have strength or virtue. Another form of Living Qur'an practices was reciting the Qur’an by reading it as much as one nis}f (half of a juz), then reading QS al-Fâtiḥaḥ once, and then reading QS al-Ikhlâs}, al-Falaq, al-Nâs, and al-Kursiy Verse 70 times. The number of the counts (70) was based on the ijazah (certificate) given by the teacher. Besides, the number 70 is an odd number and Allah favors odd numbers. The second result is the reception to the Qur'an was a functional reception which consisted of 3 functions. The first function was to protect oneself from the disturbance by supernatural creatures. Qur’an’s verses considered as verses that could protect oneself from the disturbance by supernatural creatures were found in the sixth verse of QS al-Nâs, the third verse of QS al-Falaq, and in  “ya'lamu ma baina aidihim wa makhalfahum” in al-Kursi. The second function was to use water as medicine. And the last one was to provide a psychological effect, namely to reassure the soul.Keywords: selawat tradition, reception and phenomenology. Pemahaman terhadap Alquran menghasilkan beragam perilaku kultural. Perilaku kultural merupakan hasil dari resepsi umat Islam terhadap al-Qur’ân. Salah satu praktiknya ialah resepsi terhadap QS. al-Aḥzab ayat 56 yakni praktik pembacaan selawat atau disebut dengan selawatan yang dilakukan di Majelis Selawat Ar-Rizqy Desa Buntet kecamatan Astanajapura, Kabupaten Cirebon. Hasil dari penulisan tersebut adalah pertama latar belakang tradisi selawatan bagian dari perilaku dari perintah QS. Al-Aḥzab ayat 56 dan pembacaan Alquran dijadikan sebagai bacaan dzikir dipercaya memiliki kekuatan atau keutamaan. Bentuk praktik Living Qur’an lainnya ialah pembacaan Alquran antara lain membaca Alquran sebanyak satu nishfu (setengah juz). Kemudian membaca surat al-Fâtiḥaḥ 1 Kali, dan membaca surat al-Ikhlâs, al-Falaq, an-Nâs, dan ayat Kursi sebanyak 70 Kali. Banyaknya jumlah hitungan 70 kali berdasarkan hasil ijazah dari gurunya. Selain itu, angka 70 merupakan angka ganjil, dan Allah menyukai angka yang ganjil. Kedua, resepsi terhadap Alquran yaitu resepsi fungsional, 1) melindungi diri dari gangguan makhluk. Ayat Alquran yang dianggap sebagai ayat yang dapat melindungi diri dari gangguan makhluk menurut para pelaku ialah terdapat dalam ayat ke-6 surat an-Nâs, ayat ke 3 surat al-Falaq dan pada lafaz ya’lamu mâ bayna aydîhim wa mâ khalfahum dalam ayat kursi. 2) Penggunaan media air sebagai obat. 3) dapat memberikan efek psikologis yakni menentramkan jiwa.Kata Kunci: Tradisi selawatan, Resepsi dan Fenomenologi
APLIKASI TEMATIS METODE MAWDU’I HADIS TENTANG ORANG-ORANG MUKMIN LAKSANA SATU BANGUNAN Muhammad Qomarullah
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 9, No 01 (2021): Juni
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v9i01.7964

Abstract

The author will increase the theme of hadiths related to traditions related to one believer and another brother. This research requires a deep understanding using a variety of approaches, both textually, intertextually, and contextually. Not all traditions are valid from the Messenger of Allah (qat'i al-wurud), so takhrij al-Hadith (proof of fidelity) is needed. Mawdu'i method could be relied upon to solve problems that exist in society, because this method provides an opportunity for someone to try to provide answers to problems taken from the instructions of the Qur'an and Hadith. The application of this method is by determining the hadiths related to "One believer is like a building", issuing related traditions (Takhrij al-Hadith), examining sanad matn and Mukharrij, critically analyzing sanad and matn, and concludes from the aspects of text, context and contextualization of a hadith that is related to "Muslims are like buildings".
LIVING QUR’AN TERHADAP HALAQAH TAHFIZ AL-QUR’AN DI PONDOK PESANTREN AL-MIZAN MUHAMMADIYAH LAMONGAN Putri Istiqomah; Salamah Noorhidayati
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 9, No 01 (2021): Juni
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v9i01.8000

Abstract

Memorizing the Qur’an is a form of reception for the Qur’an. This phenomenon demonstrates the performative function of the Qur’an outside the text. The purpose of this study was to determine the practice of Halaqah Tahfiz al-Qur’an activities and the form of treatment or reception of students of Al-Mizan Muhammadiyah Lamongan in the Halaqah activity. This research resulted in the knowledge that the activities of Halaqah Tahfiz al-Qur’an in Islamic boarding schools are compulsory and superior activities that become a vehicle and means of regeneration for students. The forms of treatment of students in the Halaqah Tahfiz al-Qur’an activities include: ablution before activities, praying, praying Hifz al-Qur’an, praying hajat, writing memorized verses, and muroja'ah. The meaning produced from the Halaqah Tahfiz al-Qur’an activity follows the sociological theory of knowledge by Karl Mannheim including the objective meaning, the Halaqah Tahidz Qur’an  activity is a compulsory and superior program initiated directly by KH. Drs. Sutaman and must be followed by all students who live there. As for the expressive meaning, the activities of the Halaqah tahfiz al-Qur’an bring benefits according to the way they treat the Qur’an. As for the meaning of documentary, the Halaqah Tahfiz al-Qur’an activity is an activity without coercion and purely from the wishes of the students themselves, supported also by the motivation they get from themselves, their parents, and the Islamic boarding school caretakers. This research resulted in a new understanding and contribution reception package for the Living Qur’an research.
JOSEPH SCHACHT, TEORI SKEPTISISME HADIS DAN BANTAHAN-BANTAHANNYA Nurlaila Indah; M. Albi Albana; Umi Sumbulah
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 9, No 01 (2021): Juni
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v9i01.7753

Abstract

This paper examines how the views of Joseph Schacht is an orientalist scholar in the field of Islamic law who has done a lot of hadith criticism. Through his work, The Origins of Muhammadan Jurisprudence, Schacht states that the hadiths were made by scholars of the second and third centuries of hijra because in the past the hadiths had not been well codified. The view of this student of Ignaz Goldziher towards the hadith was developed by three theories, namely, the projecting back theory, the theory of argumentum e silentio, and the common link theory.
(الحركة الموضعية في الخطاب القرآني وأثرها في الدلالة (دراسة بلاغية تحليلية Abdelrahman Moawad Ali; Ragab Ibrahim Ahmed Awad; Elsayed Mohamed Salem Alawadi
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 9, No 01 (2021): Juni
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v9i01.8342

Abstract

لا شك أن رصد الخواص التركبية لصياغة الخطاب القرآني يساعد على الوصول إلى الدلالة، ولا أعني بالدلالة هنا الناتج الأول من الصياغة؛ لأن هذا الناتج يتحقق غالباً في أي مستوى تركيبي، جاءت الصياغة فيه على النمط المألوف، وإنما أعني الناتج الثاني، أو ما أطلق عليه عبد القاهر الجرجاني (المعاني الثواني) التي لا تبرز إلى حيز الإدراك العقلي إلا عندما تتلون الصياغة بإمكانات تعبيرية، وتحركات تركيبية، ومن المؤكد أن (المقام) يمثل أساس الدلالة، وافتقاده يؤدي إلى ورود مفردات متناثرة لا تحكمها علاقة ما؛ لأنها لم ترتبط بمقام يربط بين عناصرها، وعلى هذا فإن أية عملية تحليلية للصياغة لن تكون مُجدِية؛ لأنه من الضروري تصور المقام بهذا التحليل، ومع تصور هذا المقام تأخذ الصياغة أشكالاً متمايزة في حركتها التركيبية، حيث تمتد في اتجاهات مختلفة منها ما يذهب طولا، ومنها ما يذهب عرضا ومنها ما يأخذ عمقا موضعياً، وهو ما آثرت تسميته هنا  بالحركة الموضعية. ولا شك أن تتبع أثر تلك الحركات يعين على فهم دلالة الخطاب القرآني. من هنا جاءت هذه الدراسة الموسومة: "الحركة الموضعية في الخطاب القرآني وأثرها في الدلالة، دراسة بلاغية تحليلية". وقد قسمت هذا البحث بعد المقدمة إلى مبحثين تتلوهما خاتمة، وذلك على النحو التالي: المبحث الأول: وهو بعنوان "خصائص الخطاب القرآني" ويُستهل بإطلالة حول معنى الخطاب وأنواعه، ثم عرض لما تميز به أسلوب الخطاب في القرآن الكريم من سمات وخصائص عامة. المبحث الثاني: وهو بعنوان " الحركة الموضعية" وقد حاولت في هذا المبحث رصد العلاقة المبتدية بين الحركة الموضعية، والخطاب القرآني ومعزى هذه العلاقة. الخاتمة: وتضم أهم ما توصل إليه هذا البحث من نتائج . وقد أثبتُّ فى نهاية البحث قائمة بالمصادر والمراجع التى اعتمدت عليها في هذا البحث.There is no doubt that observing the compositional properties of the formulation of the Qur’anic discourse helps to reach the significance. I do not mean by significance here the first product of the formulation  Because this result is often achieved at any compositional level, the wording in it came in the familiar pattern, but I mean the second product, or what Abdel-Qaher Al-Jarjani called (the meanings of seconds) that does not emerge into the realm of mental perception except when the wording is colored with expressive capabilities, synthetic movements, and from  It is certain that (the maqam) represents the basis of significance, and lacking it leads to the emergence of dispersed vocabulary that is not governed by some relationship  Because it is not related to a denominator that links its elements, and therefore any analytical process of the formulation will not be feasible.  Because it is necessary to visualize the maqam with this analysis, and with the perception of this maqam, the formulation takes distinct forms in its compositional movement, as it extends in different directions, some of which go in length, some of which go in width, and some of them take a local depth, which is what I prefer to call here the local movement.  There is no doubt that tracking the impact of these movements helps to understand the significance of the Qur’anic discourse. Hence this study tagged: “The local movement in the Qur’anic discourse and its impact on significance, an analytical rhetorical study.”After the introduction, this research was divided into two topics that are followed by a conclusion, as follows: The first topic: It is titled “Characteristics of the Qur’anic Discourse” and begins with an overview of the meaning and types of discourse, and then presents the general characteristics and characteristics of the discourse style in the Holy Qur’an. The second topic: It is entitled "Local Movement". I tried in this section to monitor the primary relationship between positional movement, and the Qur'anic discourse and the significance of this relationship. Conclusion: It includes the most important results of this research. At the end of the research, a list of the sources and references that I relied on in this research was established.
DINAMIKA KAJIAN ORIENTALIS TERHADAP EKSISTENSI HADIS AWAL ABAD HIJRIAH: Studi Pemikiran Harald Motzki Terhadap al-Musannaf ‘Abd Al-Razzaq Sapta Wahyu Nugroho
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 9, No 01 (2021): Juni
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v9i01.8020

Abstract

This paper specifically describes the dynamics of Harald Motzki's study of the book al-Musannaf ‘Abd Al-Razzaq al-San’ani on the basis of his argument that Hadith existed in the early Hijriah century and its authenticity can be relied on through the book of ‘Abd al-Razzaq as a credible reference. In addition to describing Motzki's study, this paper also describes his methodology and conducts an analysis of the stages of Motzki's research, so that his study of Hadith can be implemented as a good reference for Muslims to remember, considering that in the relationship between Muslim reviewers and orientalists there has been an Apriori attitude between one another because of its long history. The conclusion of Motzki's study in 3.810 samples of Hadiths representing the entire population of Hadiths (21.033) in the book al-Musannaf has provided a valid foundation in showing evidence that al-Musannaf by ‘Abd al-Razzaq al-San’ani is one of the credible historical facts in history of the Hadith world, and in it there is reliable evidence related to the existence of Hadith since the first century of Hijriah, where its predecessors claimed that the existence of sanad Hadith at the beginning of the hirjiyah century was unreliable because it began in the second century Hijriah.
WOMEN LEADERSHIP IN OPTICS FEMINIST INTERPRETATION Bustanun Niam; Nasihkol Haromain; Muhammad As'ad
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 9, No 01 (2021): Juni
Publisher : IAIN Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v9i01.8193

Abstract

This paper tries to make a discussion about women leadership perspective feminist interpretation. As is known, women leadership status until now is still invite a polemic morever for muasir-academis circles. On one side, there is a opinion that classic interpretation model about gender is considered irrilevent more with modern context. Because term of obscurity gender more take sides to men. And than in other side, movers feminist exaggerating in interpret many verses al-Qur’an for supporting their opinion. In al-Qur’an, the verse that always made reference when discussing about gender is QS. al-Nisa’ [4]: 34. This verse is considered as amplifier  by many  people that leadership must be in hand men. But is that true that the important message in this verse as like it ? are role women restricted in political realm ? Must be recognized that al-Qur’an (QS. al-Naml [27]: 20-44) has told about Queen Bilqis, she is woman phenomenal leader who succes changing Saba’ country become a prosperous country. In QS. al-Nisa’[4]: 34 and al-Naml [27]: 20-44 look contradicting, but actually not like that because each of these two verses tell different context. Irrespectively of many argument for movers feminism, discuss more about women leadership in their opinion is so interesting. At least, this paper attend for stopping long debate between twu stronghold, between patriarchism and feminism that have not find clarity.  

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