Adi Harmanto’s scientific contributions

This research aims to reconceptualize Muhammad Syahrur's views on the meaning of qiwamah. Muhammad Syahrur stated that the person most worthy of being qiwamah in the household is a woman. This view is different from the Jumhur Ulama which states that the leader in the household is a man. Does Shahrur's thoughts support the world feminist movement? This library research was carried out by examining books related to the research problem. Primary data sources are the books Al Kitab Wa Al Qur'an and Nahwa Ushul Jadidah Li Al-Fiqh Al-Islami by Muhammad Syahrur. Secondary data sources were obtained from other fiqh books and journals related to the problems in this paper. Descriptive analysis uses the content analysis method. The results of the research found that Syahrur is of the view that qiwamah can be played by husband or wife, as long as it has stability in the economic sector and the characteristics of qiwamah, namely shalihat, qanitat and hafizat; because these qiwamah qualities were firmly instilled by Allah, as qualities possessed by women, the ones most worthy of being appointed as qiwamah are women; Even though Syahrur only relies on linguistic analysis, and ignores the study of the context of the Asbab al Nuzul verse, resulting in inconsistencies and meanings that seem forced, Shahrur's thoughts seem to have given encouragement to the feminist movement in the world. Muhammad Shahrur's breakthrough feminist thought influenced the thinking of Muslim women in the world. This can be seen from the change in their mindset, who no longer want to simply follow or be controlled by men. Contemporary Islamic thinkers agree to provide leadership to men and women with conditions, but they do not say that women are the main leaders.

This article aims to describe the concrete efforts made by Muslim families in Bagansiapiapi, Riau in implementing the concept of religious moderation to create a harmonious atmosphere in the midst of a pluralistic society. This research is a field research, with a sociological-empirical approach. Data collection techniques are carried out by observation, interviews and documentation. The research informants consist of ten Muslim families in Bagan Siapiapi as key informants. The data that have been collected are then processed to be analyzed qualitatively-descriptively-analystically through the fath al-dzarī’ah theory. The results of this study indicate that there are four efforts of religious moderation that have been implemented by the Bagan Siapiapi community, namely: first, the "Clean City" activity. Second, the "Bakar Tongkak" activity. Third, regular meetings of the Interfaith Harmony Forum (FKUB). Fourth, prevention of intra and interfaith conflicts in society. The activities of “Cleaning the City”, “Bakar Tongkak”, and the regular meetings of the Interfaith Harmony Forum, from the perspective of fath al-dzarī’ah, are forms of al-dzarī’ah or means to create religious moderation whose ultimate goal is for the good or welfare of the heterogeneous Bagan Siapiapi community. As achieving welfare is highly recommended in Islam, all activities that lead to the common good must continue to be encouraged (fath).