Modern Exegesis of Dhâllun in Indonesia: A Case Study on Evie

Effendi’s Controversy

Faris Maulana Akbar

and Kusmana

Graduate School, Syarif Hidayatullah State Islamic University (UIN) Jakarta, Indonesia

Keyword: Polemic, al-Dhuḥâ: 7, social media

Abstract: This study discusses the case of the viral video of Evie Effendi’s talk show. In his talk show he argued that

the prophet Muhammad had been astray. His opinion was based on his understanding of the word ‘dhâll’ in

Sura al-Dhuḥâ verse 7. It is interesting to discuss further how his opinion was reacted by the public. By

using descriptive analytical methods, this study answers how the problems occurred and turned out to be a

controversy. This study finds that the use of the word ‘sesat’ as a translation of the word ‘dhâll’ is not new

because the debate on the meaning of ‘dhâll’ in Sura al-Dhuḥâ verse 7 has occurred since classic period.

Another, the study finds that it is understandable if Evie received harsh criticism from the public since the

interpretation of the Qur’an requires high requirements to meet before one could interpret it.

1 INTRODUCTION

On August 8, 2018 a viral video was taken of a

talk show delivered by Evie Effendi on social media.

In his talk show Evie interpreted the word ‘dhâll’ in

the Sura al-Dhuḥâ verse 7 with the meaning of

‘sesat’. Based on this meaning, he said that the

prophet Muhammad had gone astray. He also stated

that commemorating ‘maulid’ (the Prophet’s

birthday) was commemorating his error. (M. Alvin

Nur Choironi, 2018)

The presence of Evie’s video was in the spotlight

and received serious reactions from the Muslim

community in the social media community. Most of

them wanted him to clarify his talk. They also asked

him to apologize to Muslims for alleged abuse of the

Prophet Muhammad.

On the evening of August 8, Evie Effendi

clarified and apologized for his oversight. He

claimed misinterpretation and reasoned that he was

tired when was giving a preaching. That reason

caused him to interpret the word ‘dhâll’ literally as

‘sesat’. In fact, he did not mean to say the prophet

Muhammad was misguided. (Choironi, 2018)

In the 9

of August 2018, the video of Evie’s

clarification was spread fast. His case became a

polemic in Muslim communities. Starting from the

illusion world, in the 11t

of August the case ran into

the reality world by reporting Evie to the police. He

was reported and accused on insulting religion. In

fact, people claimed his case seriously more than

Ahok’s case. (Redaksi Mojok, 2018) By that report,

the police invited him to confirm. (Jawa Pos, 2018)

The polemic of Evie’s talk show on dhâll

meaning is closed to interpretation studies. Hence, in

this study, the researchers were interested to know

further the case. In addition, this study also tries to

construct an academic construction of the case as an

attempt to clarify it.

2 TERMS

The term tafsir refers to Quranic studies which

means “an explanation of the purpose of the words

of God according to human abilities”. Tafsir is the

result of a truly sincere and repetitive effort from the

interpreter to draw and find the meanings of the

verse of the Qur’an in accordance with the ability

and tendency of the interpreter. (M. Quraish Shihab,

2015)

Sura al-Dhuḥâ is the 93

of the Qur’an which

consists of 11 verses. This Sura is among the

Makkiya Sura. The context of the nuzul was as

consolation for the Prophet after he did not receive it

for a while, and as a rejection over the accusation of

the idolaters of Mecca who said that Allah had

abandoned His Prophet. (A.A. Dahlan and M. Zakia

Alfarisi, 2000)

1984

Akbar, F. and Kusmana, .

Modern Exegesis of Dhâllun in Indonesia: A Case Study on Evie Effendi’s Controversy.

DOI: 10.5220/0009938219841991

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 1984-1991

ISBN: 978-989-758-458-9

The term ‘social media’ refers to online media

where users can easily participate, share and create

content including blogs, social nerworks, wikis,

forums and virtual worlds. The term refers to the

definition given by Andreas Kaplan and Michael

Haenlein. They said that social media is a group of

internet-based applications that build on the basis of

Web 2.0 ideology and technology and which allows

the creation and exchange of user-generated-

content. (Anang Sugeng Cahyono, 2016)

The term ‘ustadz medsos’ refers to preachers

who preach through social media and are popular

among social media users. Usually ‘ustadz medsos’

has thousands of followers. His da’wah is done

online and will switch to face to face when his

popularity increases. This popularity can be

measured by how many followers, likes, and posts

that are shared. (Syahirul Alim, 2017)

3 METHOD

This qualitative research focuses on the reaction

over Evie Effendi’s viral video case. Its main data

depend on Evie Effendi’s video talk show and social

media users’ response to it. Supporting data is taken

from several media in the form of news,

interpretation articles, or public opinion. All data

will be presented descriptive-analytically, in order to

describe the case comprehensively. (Lext J.

Moleong, 2016)

In this study, the authors divide the study into three

stages, borrowing Jujun S. Suriasumantri’ scheme of

analysis. (Jujun S. Suriasumantri, 1996) The first is

ontology which describes data and facts related to

the profile of Evie Effendi and the interpretation of

the word ‘dhâll’ in the Sura al-Dhuḥâ verse 7. The

second is epistemic which reviews the pattern of

Evie’s case and aligns it with similar case. The third

is axiological which finds solutions to the problem

discussed.

4 RESULTS

4.1 Evie Effendi’s Profile

Evie Effendi is a preacher who was born in

Bandung on January 19, 1976. He has a wife and

three children. He routinely hosts the program at

“Mutiara Pagi Hits Radio 103.9 FM Bandung”. He

was also the speaker at “Damai Indonesiaku” on TV

One West Java bureau. He also participated as

preacher at the program “Islam Itu Indah” on Trans

TV. (Muhammad Nurdin, 2017)

Evie had been a thief before preaching. In 2000

when he was 24 years old, he even spent three

months in jail for injuring his friend’s stomach using

a cutter. When he was in prison, he repented and

emigrated. (Baban Gandapurnama, 2017)

After leaving prison Evie, who only graduated

from junior high school, continued to study religion.

He also began to dare to spread Islamic knowledge

to his friends. He diligently visited studies and

recitation in mosques. He admitted to studying

religion and learning Islam independently by reading

books and magazines, watching youtube videos,

lecturing tapes, then comparing them. He did not

learn from one teacher. He claimed his teacher were

the Messenger of Allah and his companions. (Anwar

Siswadi and Heru Triyono, 2018)

Evie’s eccentric fashion style and slang style of

speech makes him accepted among teenagers and

youth. (Asep Triana and Siddik Sembada Eka

Saputra, 2018) By carrying out the ‘Hijrah Youth

Movement’ he is able to embrace young people,

criminals, drug addicts and motorcycle gang leaders

in Bandung who want to emigrate (hijrah). The

movement is intensively implemented through social

media. (Gandapurnama, 2017)

4.2 Tafsir Dhâll Sura al-Dhuḥâ Verse 7

The following is the result of the search of the

authors from several books of classical to

contemporary interpretations:

No Name Book Tafsir

Dhâll

1 Ibnu

‘Abbâs (d.

78 H)

Tanwîr

al-

Miqbâs

min

Tafsîr Ibn

‘Abbâs

Be among

the heretics

2 Al-Ṭabarî

(d. 310 H)

Jâmi’ al-

Bayân fî

Ta’wîl al-

Qur’ân

Be among

the heretics

3 Al-Ṭabrânî

(d. 360 H)

Tafsîr al-

Qur’ân

al-‘Azhîm

Negligent

(ghaflah)

from

prophetic

matters and

shari’a’s

laws

Modern Exegesis of Dhâllun in Indonesia: A Case Study on Evie Effendi’s Controversy

1985

4 Al-

Samarqandî

(d. 373 H)

Baḥr al-

‘Ulûm

Prophetic

ignorance,

wisdom,

holy books

and

reading,

and an

invitation to

faith

5 Al-Qushairî

(d. 465 H)

Laṭâif al-

Ishârât

Lost on the

hill roads in

Mecca

6 Al-Wâḥidî

(d. 468 H)

Al-Wajîz

fî Tafsîr

al-Kitâb

al-‘Azîz

prophetic

instructions,

the laws of

the Qur’an,

and the

shari’a

7 Al-

Baghawî

(d. 510 H)

Ma’âlim

al-Tanzîl

Get no

divine and

prophetic

instructions

8 Ibn

‘Aṭiyyah

(d. 542 H)

Al-

Muḥarrar

al-Wajîz

Do not

know the

holy book

and faith

9 Al-Râzî (d.

604 H)

Tafsîr al-

Fakhr al-

Râzî

No meaning

infidel

10 Al-Qurṭubî

(d. 671 H)

Al-Jâmi’

li Aḥkâm

al-

Qur’ân

Negligent

(ghaflah)

from

prophetic

matters

11 Al-Nisfî (d.

710 H)

Madârik

al-Tanzîl

Ḥaqâiq

al-Ta’wîl

Do not

know and

understand

prophetic

instructions

and sharia’s

laws

12 Ibn Kathîr

(d. 774 H)

Tafsîr al-

Qur’ân

al-‘Azhîm

Do not

know the

holy book

and faith

13 Abû al-

Su’ûd (d.

982 H)

Irshâd al-

‘Aql al-

Salîm ilâ

Mazâyâ

al-Kitâb

al-Karîm

Negligent

from the

shari’as

14 Al-

Shaukânî

(d. 1250 H)

Fatḥ al-

Qadîr al-

Jâmi’

baina

Fannî al-

Riwâyah

wa al-

Dirâyah

min ‘Ilm

al-Tafsîr

Negligent

from

prophetic

matters

15 Al-Alûsî

(d. 1270 H)

Rûḥ al-

Ma’ânî

Negligent

from the

shari’a

which

cannot be

reached by

reason

16 Al-Sa’dî (d.

1376 H)

Taisîr al-

Karîm al-

Raḥmân

fî Tafsîr

Kalâm

al-

Mannân

Do not

know the

holy book

and faith

17 Ibn ‘Âshûr

(d. 1393 H)

Al-Taḥrîr

wa al-

Tanwîr

Confused

about the

polytheists

18 Wahbah al-

Zuḥailî

Al-Tafsîr

al-Wasîṭ

Negligent

from the

laws of the

shari’a and

confused

about the

true creed

Al-Tafsîr

al-Munîr

fî al-

‘Aqîdah

wa al-

Sharî’ah

wa al-

Manhaj

Wrong in

knowing

the laws of

the shari’a

ICRI 2018 - International Conference Recent Innovation

1986

19 Al-Marâghî Tafsîr al-

Marâghî

Negligent

from the

shari’as and

confused

with the

condition of

his people

20 M. Quraish

Shihab

Tafsîr al-

Mishbâh

Confused

Based on the above interpretations illustrated on

the above table, it can be concluded that there are at

least five opinions about the meaning of the word

‘dhâll’. Those are (1) negligence from prophetic

matters and shari’a, (2) not knowing the book and

faith, (3) misguided people, (4) confused the case of

the polytheists, and (5) lost on the road to Mecca.

The majority of commentators (mufassir) chose

the first opinion. The second opinion is actually

included in the first opinion. The third opinion was

represented by two first generation exegetes (Ibn

‘Abbâs and al-Thabarî). The modern commentators

choose the fourth opinion. The last opinion was

adopted by al-Samarqandî. As an exception,

Wahbah al-Zuḥailî and al-Marâghî gathered the third

and fourth opinions.

Meanwhile, al-Râzî did not choose one of those

opinions. In his interpretation, he told that there

were a few people who interpreted the word ‘dhâll’

with the meaning ‘infidel’. They assumed that at

first the Prophet Muhammad was an infidel then

Allah gave him His guidance and made him a

prophet. Some of the people called al-Râzî are (1)

al-Kalbî who stated that Allah found the Prophet

Muhammad unbeliever among the heretics then He

gave him His guidance to believe Him; (2) al-Siddî

which stated that the Prophet used to embrace his

people’s religion for 40 years; and (3) Mujahid who

stated that the Prophet Muhammad was lost from his

religious instructions. (Muḥammad al-Râzî, 1981)

They based their ```````

“I am then grateful to have migrated.

Because every one of us is stupid. There is

in the Qur’an sura al-Dhuḥâ dhâllan

fahadâ. Every person is misguided at first

place. Dhâllan fahadâ. Muhammad is

included. So, if anyone celebrates maulid,

what does this commemorate?

Commemorating Muhammad’s error?

Ustadz is very brave to say the Prophet was

astray? Uh, whose name is still a baby

doesn’t know anything.

”Yatîman fa awâ. Wa wajadaka dhâllan fa

hadâ. Ustadz, what is the meaning of

wajadaka dhâllan fa hadâ?” (asked the

host)

“Wa wajadaka dhâllan fa hadâ. And when

Allah found you in a misguided state, then

Allah gave instructions.” (the host

answered)

“So that is the word of God if Mr. Evie says

tonight Muhammad was a heretic. There it

is. There is a basis. Wa wajadaka dhâllan

fa hadâ. So when celebrating maulid, what

does it commemorate? The problem at that

time (Muhammad) was not yet a prophet.

Yes, he was just a baby. Ana basharun

mithlukum. Even in that verse he’s still lost

and didn’t know anything yet. When he

already knew everything fahadâ’, he was

given guidance.”

There are a lot of responses from social media

users on Evie’s talk show in viral videos as well as

the transcript above. What highlighted their spotlight

was the statement that the Prophet went astray when

he was born and the commemoration of maulid was

to commemorate the Prophet’s error. So, the author

concludes that the context of ‘heretical’ meant by

Evie is the condition of the Prophet Muhammad

when he was still a baby and certainly before

becoming a prophet. Based on observations, the

authors divide their reactions in three groups: (1) the

con (blame, ridicule, and scorn), (2) the pro (giving

a positive response and defense), and (3) the

moderate (giving wise response).

Example of the first group:

@aji_nugraha15: Evie Effendi, you are not

clear. Can you just not mention his name.

Use the name of the Prophet. Use the

designation of the Messenger of Allah. Is

he your niece? (450 likes)

Example of the second group:

@bangzar96: There is something strange

with people who like to criticize when they

see the mistakes of others. We should pray

for each other so that we all survive the

slander of the world and the hereafter. Not

necessarily you are better than the people

you sneered and cheated. People like to

criticize the clergy with just a mistake. It

seems that the person has been looking for

a gap to attack for a long time. And when

Modern Exegesis of Dhâllun in Indonesia: A Case Study on Evie Effendi’s Controversy

1987

the gap is opened, attack after attack is

launched on the clerics who are slipping

with words. This incident did not happen

once or two times but repeatedly every time

there is a mistake of the words of the

clerics…Let our friends pray, may Allah

always protects our teachers from slanders,

from the mistakes of words and also from

distress and catastrophe. Amen. Keep on

spirit, O ustadz! Hopefully with this event

Alah will elevate your rank. (764 likes)

Example of the third group:

@damar_tea: Apologizing and realizing

mistakes are far better than humans who

feel themselves the smartest and most

understandable. (1974 likes)

@rbayuaji: Remembering the advice of

cleric Sofyan Chalid Ruray ḥafizhahullâh

regarding the 3 conditions of da’wah: 1. the

knowledge of preacher, 2. knowing the

audience of da’wah, 3. knowing how to

deliver da’wah. So the preacher is heavy.

It’s really hard. The size is not only to

convey goodness but truth. Hopefully this

incident will make you learn again before

talking on the pulpit. (1145 likes)

In addition to the comments above, comments

were also made by several religious figures through

their social media accounts. Among them were

Nadirsyah Hosen, Abdul Moqsith Ghazali, and

Ishomuddin.

On the Facebook page, Nadirsyah posted an

article entitled “Is It True That The Prophet

Muhammad Was Astray Before Becoming A

Prophet?” In his writing, Nadirsyah compared Evie’s

translation with a translation made by the Ministry

of Religion of the Republic Indonesia. The Ministry

of Religion translation uses the meaning of the word

‘dhâll’. According to Nadirsyah, the translation of

the word ‘dhâll’ with the meaning of ‘heresy’ is very

dangerous. To strengthen his argument, Nadirsyah

quoted the interpretation of al-Ṭabarî, Sayyid Quṭb,

Ibn Kathîr, Mâwardî, and al-Alûsî. He also quoted

from other references such as the book of hadith and

fiqh. Based on various references he concluded that

there were no scholars who said the Prophet was

born in a heretical or heretical state before being

appointed as a prophet.

Regarding the Evie case, Nadirsyah was very sad

because Evie only understood the verse through

textual meaning only. At the end of his writing, he

wrote, “O, God…Why do the cleric denounce Your

Prophet? Please forgive us all. Nastaghfirullâh wa

natûbu ilaik. This post has been shared up to 4200

times. (Nadirsyah Hosen, 2018)

Meanwhile, Abdul Moqsith Ghazali through several

posts on his Facebook page also responded to Evie’s

case. The first, dated 08 August 2018 at 10:59 a.m.,

he posted a status entitled ‘Ulama Deficit’. Although

it does not touch on the interpretation of Sura al-

Dhuḥâ, Moqsith implicity criticizes the phenomenon

of the mention of ulama which is not in accordance

with the understanding of the Qur’an and hadith.,

According to him, a ‘muballigh” or preacher should

pay attention to these requirements. The second, at

06:06 p.m., Moqsith posted a status, “The ulama is

still limping on reading the Qur’an. Not only

makhraj (proper Koran recitation) which is

problematic but there is still a lot of short lengths.

But he dares to say, the Prophet was still misguided

when he was young.” Finally, at 07:13 p.m. Moqsith

posted, “A few months ago there was ulama who

said the prophet’s parents went to hell. Now there is

ulama who say the Prophet was deviant when he

was young. Duh!” (Abdul Moqsith Ghazali, 2018)

Meanwhile, also through Facebook page, Ahmad

Ishomuddin cautioned that Muslims learn Islamic

knowledge directly from the experts: ‘ulamâ, kyai,

cleric, teacher, which their chain of knowledge

(

isnâd) has been popular with the depth of their

knowledge and piety. He regretted that some

Muslims are easy to give the title ‘ustadz’ (cleric) to

anyone who is smart at religious talk show. This

post has been shared around 1800 times. (Ahmad

Ishomuddin, 2018)

Based on the discussion above, it seems very true

that the main problem is Evie’s authority and

capability in conveying an understanding of the

Qur’an. As for other problems such as the pros and

cons it is the subjectivity of each who responded.

But the best is indeed like what is done by scientists

who remain elegant in expressing their opinions

without including racist or hateful words and giving

enlightenment and solutions to clarify the polemic.

5 DISCUSSION

5.1 Two Main Issues

There are at least two main issues in the Evie case.

Those are the use of the word ‘sesat’ and the

authority od Evie Effendi.

Firstly, related to Evie’s understanding, if it is

observed more closely, actually the word ‘sesat’

ICRI 2018 - International Conference Recent Innovation

1988

which is spoken by him still contained several

meanings. In the KBBI, the word ‘sesat’ has two

meanings: 1. not through the right path; wrong way

and 2. wrong right; do indecent things; deviate from

the truth (about religion and etc.). (KBBI, 2008) So,

the word ‘sesat’ in Indonesian is the same as the

word ‘dhâll’ in Arabic which has several meanings.

It was considered so because the use of the word

‘sesat’ related to religious meaning that is to ‘to

deviate from the truth.’ It is therefore Evie’s

statement becomes polemic. However, what must be

emphasized here is that Evie did not use the word

‘kafir’ (infidel) at all as al-Kalbî said.

Secondly, another thing that must also be considered

in this case is to classify Evie Effendi’s position. He

is better known as a social media cleric. He is known

as a preacher. Suppose there is an assumption that he

is a ulama, this assumption is lacking in clarity

because he is not famous for his religious

scholarship. He is not a faqîh, nor is he a muḥaddis

or mufassir. Therefore, when viewed from his

background, he is classified as preacher. It’s just

that, as said by Moqsith, Indonesians consider the

preacher to have mastered the science of religion in

depth so that whatever comes out of them will be

considered as truth.

Actually there are some interpretative or translated

literatures of the Qur’an that can be used by Evie.

For example is Al-Amin Al-Quran Tarjamah Sunda,

a translation of the Sundanese-language Qur’an.

There the word ‘dhâll’ was meant as ‘confused’.

(Qamaruddin Shaleh and others, 2003) Evie can also

use Mahmud Yunus’s translation which interpreted

the word ‘dhâll’ by ‘not getting a clue’ (Mahmud

Yunus, 2002) or the translation of Hasbi ash-

Shiddieqy which illustrates ‘dhâll’ in the sense of

‘not knowing the way to go’. (Teungku Muhammad

Hasbi Ash-Shiddieqy, 2000)

Of course, if a preacher makes a right choice of the

intended meaning of the word discussed, the

polemic will not occur. Therefore, a preacher at least

has a scientific basis for all his words.

5.2 The Phenomenon of ‘Ustadz

Medsos’ and Religious Polemic

Mentioned in a hadith, Ballighû ‘annî wa lau

âyatan! (Hadith narrated by al-Bukhârî) (al-Bukhârî,

1987) Convey from me even though one verse!

The hadith is popular among preachers and is used

as legitimacy by them to carry out da’wah. By

strong encouragement and talent, some people then

competed to practice it. So it’s no wonder that then

many preachers are popping up. Especially in the era

of social media where communication facilities are

more sophisticated and practical, they are present to

enliven the social media universe so that it presents a

religious nuance in cyberspace. In the end, people

who preach through social media are known by

social media users as ‘ustadz’ (religious teachers)

who are religious experts.

The presence of ‘ustadz’ social media in the modern

era has turned out to be able to attract the public

interest. In addition to the ease of access, the

religious teachers are eager to disseminate massive

religious teachings on social media. (Nadirsyah

Hosen, 2017)

Now religion is one of the staple consumption that is

sought after by social media users. This can then be

captured by some people as an ‘opportunity’ to

practice the hadith mentioned above. By capitalizing

on the ability to use devices and social media as well

as the strong desire for da’wah, finally a handful of

people plunged into the world of da’wah.

Unfortunately, this spirit of da’wah is often not

accompanied by qualified scholarship in the field of

religion. (Ahmad Zaenuddin, 2017)

Meanwhile, the same conditions were also seen in

social media users. In general they cannot filter the

content they receive. As a result, the da’wah done by

preachers sometimes becomes a blunder to

themselves. Even worse than that, it can plunge the

audience into unintentional error. (Hosen, 2017)

Evie Effendi is one of the concrete forms of

religious phenomena that occurred at this time. In

fact, there are still many social media ‘ustadz’ such

as in the world of social media. The number of

followers is thousands. It’s just that, hopefully

similar case don’t happen again.

In addition, based on the observations, the messages

of da’wah should be delivered without

discrimination. (Eko Sumadi, 2016) It’s okay to

preach the truths that are believed to different people

as long as they are polite and wise, not

discriminatory, confrontational or even provocative.

(Sumadi, 2016)

6 CONCLUSION

Based on the results of the study, this study finds

at least two main problems in the Evie Effendi’s cae.

The first is the use of the word ‘sesat’ as the

translation of the word ‘dhâll’. This is not a new

problem because the debate on the meaning of

‘dhâll’ in Sura al-Dhuḥâ verse 7 has occurred since

Modern Exegesis of Dhâllun in Indonesia: A Case Study on Evie Effendi’s Controversy

1989

classic period when Muslim scholars had debated it.

The majority of them agreed that its meaning was

not infidel. Regarding the second problem is the

authority of Evie Effendi in interpreting the Qur’an.

Scientifically, he does not have it. His case is one of

the religious phenomena in the millennial era.

Wallâhu a’lam bi al-ṣawâb.

REFERENCES

Alim, Syahirul [2017] Ustadz ‘Seleb’ dan Proliferasi Media

Sosial [Weblog]. 7

October. Available from:

https://www.kompasiana.com.syahirulalimuzer/59d8e10b823

86a21be482d52/ustadz-seleb-dan-proliferasi-media-sosial

[Accessed 28/08/2018]

ash-Shiddieqy, Teungku Muhammad Hasbi. 2000. Tafsir

al-Qur’anul Majid An-Nuur. Pustaka Rizki Putra,

Semarang, vol. 5.

Cahyono, Anang Sugeng. (2016) “Pengaruh Media Sosial

Terhadap Perubahan Sosial Masyarakat di Indonesia”,

Jurnal Publiciana, vol.9, no.1.

Choironi

, M. Alvin Nur (2018) Ust. Evie Effendi dan

Kontroversi Nabi Muhammad Sesat. [Online] islami.co.

Available from: https://islami.co/ust-evie-effendi-dan-

kontroversi-nabi-muhammad-sesat/ [Accessed 09/08/2018].

Choironi, M. Alvin Nur (2018) Akui Salah Tafsir Karena

Kecapean, Ust. Evie Effendi Minta Maaf. [Online] islami.co.

Available from: https://islami.co/akui-salah-tafsir-karena-

kecapean-ust-evie-effendi-minta-maaf/ [Accessed

09/08/2018].

Dahlan, A.A. and Alfarisi, M. Zakia. (2000). Asbabun

Nuzul: Latar Belakang Historis Turunnya Ayat-ayat

al-Quran. CV Penerbit Diponegoro, Bandung, 2

edition.

Gandapurnama, Baban. (2017). Jalan Kelam Ustaz ‘Gapleh’

Evie: Kisah Penjara, Ibu dan Hijrah. [Online] detik.com.

Available from:

https://m.detik.com/news/jawabarat/3605295/jalan-kelam-

ustaz-gapleh-evie-kisah-penjara-ibu-dan-hijrah [Accessed

29/08/2018].

Ghazali, Abdul Moqsith (2018). [Facebook] 8

August.

Available from: www.facebook.com [Accessed 09/08/2018].

Hosen, Nadirsyah. (2017). Tafsir Al-Quran di Medsos:

Mengkaji Makna dan Rahasia Ayat Suci pada Era

Media Sosial. Bunyan, Yogyakarta.

_________ (2018) Benarkah Nabi Muhammad Itu Sesat

Sebelum Menjadi Nabi?. [Facebook] 9

August.

Available from:

www.facebook.com [Accessed

09/08/2018].

Ishomuddin, Ahmad. (2018) Nabi Tidak Pernah Tersesat,

Segera Tinggalkan Para Ustadz Hijrah. [Facebook] 09

August. Available from: www.facebook.com [Accessed

09/08/2018].

Kamus Besar Bahasa Indonesia. (2008). Gramedia

Pustaka Utama, Jakarta, 4

edition.

al-Marâghî, Aḥmad Muṣṭafâ. (1946). Tafsîr al-Marâghî.

Shirkah Maktabah wa Maṭba’ah Muṣṭafâ, Mishr, vol.

30.

Mojok, Redaksi (2018) Seperti Ahok, Ustaz Evie Effendi Juga

Bisa Disebut Penista Agama. [Online] mojok.co. Available

from: https://mojok.co/red/rame/moknyus/seperti-ahok-ustaz-

evie-effendi-juga-bisa-disebut-penista-agama/ [Accessed

28/08/2018].

Moleong, Lexy J.. (2016) Metodologi Penelitian

Kualitatif. PT. Remaja Rosdakarya, Bandung.

Nurdin

, Muhammad [2017] Biografi Ustadz Evie Effendi- Ust.

Gaul Bandung. [Weblog]. 17

Ausgust. Available from:

https://biografi-tokoh-

ternama.blogspot.com/2017/08/biografi-ustadz-evie-effendi-

ust-gaul-bandung.html?m=1 [Accessed 28/08/2018].

Pos, Jawa (2018) Viral Karena Sebut Nabi Muhammad Sesat,

Ustad Evie Effendi Dipolisikan. [Online] Jawa Pos. Availabe

from: https://www.jawapos.com/jpg-today/14/08/2018/viral-

karena-sebut-nabi-muhammad-sesat-ustad-evie-effendi-

dipolisikan [Accessed 28/08/2018].

al-Râzî, Muḥammad, Mafâtîḥ al-Ghaib. (1981). Dâr al-

Fikr, Beirut, vol. 31.

Shaleh, Qamaruddin, et. al.. (2003). Al-Amin al-Quran

Tarjamah Sunda. Diponegoro, Bandung.

Shihab, M. Quraish. (2015). Kaidah Tafsir: Syarat,

Ketentuan, dan Aturan yang Patut Anda Ketahui

dalam Memahami Ayat-Ayat al-Qur’an. Lentera Hati,

Ciputat.

Siswadi, Anwar and Triyono, Heru. [2018]. Evie Effendi: Yang

Radikal Berarti Tidak Beragama. [Online] beritagar.id.

Available from: https://beritagar.id/artikel/bincang/evie-

effendi-yang-radikal-berarti-tidak-beragama [Accessed

28/08/2018].

Sumadi, Eko. (2016). “Dakwah dan Media Sosial:

Menebar Kebaikan Tanpa Diskriminasi”, Jurnal At-

Tabsyir, vol. 4, no. 1.

Suriasumantri, Jujun S.. (1996). Filsafat Ilmu: Sebuah

Pengantar Populer. Pustaka Sinar Harapan, Jakarta.

Triana, Asep and Saputra, Siddik Sembada Eka. (2018).

“Code Mixing in Islamic Talkshows by Ustadz Evie

Effendi,” vol. 1, no. 3. Project: Professional Journal of

English Education, p. 249-260.

Yunus, Mahmud. (2002). Tafsir Quran Karim. Hidakarya,

Jakarta.

Zaenudin

, Ahmad. (2017) Mengapa Para Dai Bisa Amat

Populer di Media Sosial. [Online] tirto.id. Available from:

https://amp.tirto.id//mengapa-para-dai-bisa-amat-populer-di-

media-sosial-cCox [Accessed 28/08/2018].

Maktabah Shâmilah:

al-Baghawî, Abû Muḥammad al-Ḥusain ibn Mas’ûd.

(1997). Ma’âlim al-Tanzîl. Dâr Ṭayyibah li al-Nashr

wa al-Tauzî’, vol.8.

al-Baghdâdî, Maḥmûd al-Alûsî. Rûḥ al-Ma’ânî fî Tafsîr

al-Qur’ân al-‘Azhîm wa al-Sab’ al-Mathânî. Idârat al-

Ṭabâ’ah al-Munîrîyyah, vol. 30.

al-Bukhârî, Muhammad ibn Ismâ’îl Ibrâhîm ibn al-

Mughîrah. (1987). al-Jâmi’ al-Ṣaḥîḥ. Dâr al-Shi’b,

Qâhirah, vol. 4.

al-Dimashqî, Abû al-Fidâ’ Ismâ’îl ibn ‘Umar ibn Kathîr

al-Qurashî. (1999). Tafsîr al-Qur’ân al-‘Azhîm. Dâr

Ṭayyibah li al-Nash wa al-Tauzî’, vol. 8.

ibn ‘Abbâs, ‘Abdullâh. Tanwîr al-Miqbâs min Tafsîr ibn

‘Abbâs. Maktabah Shamilah, vol. 2.

ibn Muṣṭafâ, Abû al-Su’ûd al-‘Imâdî Muḥammad ibn

Muḥammad. Irshâd al-‘Aql al-Salîm ilâ Mazâyâ al-

Kitâb al-Karîm. Maktabah Shamilah, vol. 7.

ICRI 2018 - International Conference Recent Innovation

1990

al-Maḥârî, Abû Muḥammad ‘Abd al-Ḥaq ibn Ghâlib ibn

‘Abd al-Raḥmân ibn Tamâm ibn ‘Aṭiyyah al-Andalusî.

al-Muḥarrar al-Wajîz. Maktabah Shamilah, vol. 7.

al-Nisfî, Abû al-Barakât ‘Abdullah ibn Aḥmad ibn

Maḥmûd. Madârik al-Tanzîl wa Ḥaqâiq al-Ta’wîl.

Maktabah Shamilah, vol. 4.

al-Sa’dî, ‘Abdurraḥmân ibn Nâṣir ibn ‘Abdillah. (2000).

Taisîr al-Karîm al-Raḥmân fî Tafsîr Kalâm al-

Mannân. Muassisah al-Risâlah, vol. 1.

al-Samarqandî, Abû al-Laith Naṣr ibn Muḥammad ibn

Aḥmad ibn Ibrâhîm. Bahr al-‘Ulûm. Maktabah

Shamilah, vol. 4.

al-Shâfi’î, Abû al-Ḥasan ‘Alî ibn Aḥmad ibn Muḥammad

ibn ‘Alî al-Wâḥidî al-Naisâbûrî. al-Wajîz fî Tafsîr al-

Kitâb al-‘Azîz. Maktabah Shamilah, vol. 1.

al-Shaukânî, Muḥammad ibn ‘Alî ibn Muḥammad. Fatḥ

al-Qadîr al-Jâmi’ baina Fannî al-Riwâyah wa al-

Dirâyah min ‘Ilm al-Tafsîr. Maktabah Shamilah, vol.

al-Tûnisî, Muḥammad al-Ṭâhir ibn Muḥammad ibn

Muḥammad al-Ṭâhir ibn ‘Âshûr. (1984). al-Taḥrîr wa

al-Tanwîr. al-Dâr al-Tûnisiyyah li al-Nashr, Tunis,

vol. 30.

al-Ṭabarî. (2000). Jâmi’ al-Bayân fî Ta’wîl al-Qur’ân.

Muassisah al-Risâlah, vol. 24.

al-Ṭ

âbrânî, Abû al-Qâsim Sulaimân ibn Aḥmad ibn

Ayyûb ibn Muthîr al-Bakhmî al-Shâmî. Tafsîr al-

Qur’ân al-‘Azhîm al-Mansûb li al-Imâm al-Ṭabrânî.

Maktabah Shamilah.

al-Qurṭubî, Abû ‘Abdillah Muḥammad ibn Aḥmad ib Abî

Bakr ibn Farḥ al-Anṣârî al-Khazrajî. (1964). al-Jâmi’

li Aḥkâm al-Qur’ân. Dâr al-Kutub al-Miṣriyyah, al-

Qâhirah, vol. 20.

al-Qushairî, ‘Abd al-Karîm Hawâzin ibn ‘Abd al-Mulk.

Laṭâif al-Ishârât. Maktabah Shamilah, vol. 8.

al-Zuḥailî, Wahbah ibn Muṣṭafâ. (1422H). al-Tafsîrr al-

Wasîṭ li al-Zuḥailî. Dâr al-Fikr, Dimashsq, vol. 3.

_________ (1418H). al-Tafsîr al-Munîr fî al-‘Aqîdah wa

al-Sharî’ah wa al-Manhaj. Dâr al-FIkr al-Mu’âṣir,

Dimashq, vol. 30.

Modern Exegesis of Dhâllun in Indonesia: A Case Study on Evie Effendi’s Controversy

1991