@phdthesis{digilib77043,
           month = {April},
           title = {PENAFSIRAN M. QURAISH SHIHAB TERHADAP MAKNA KAFIR DALAM TAFSIR AL-MISHBAH DAN YOUTUBE},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 22105030123 Dilla Azhara},
            year = {2026},
            note = {Imas Lu?ul Jannah, M.A.},
        keywords = {M. Quraish Shihab, Kafir, Tafsir Al-Mishbah, YouTube},
             url = {https://digilib.uin-suka.ac.id/id/eprint/77043/},
        abstract = {This study examines the dynamics of M. M. Quraish Shihab?s interpretation of the term kafir across two different media: Tafs{\=i}r Al-Mishb{\=a}h as a representation of text-based interpretation and YouTube as a form of digitally mediated oral interpretation. The focus of this research is to analyze how the shift in interpretive media influences the way meaning is articulated, emphasized, and contextualized, particularly within the Indonesian socio-cultural context. This research employs a qualitative approach by examining M. Quraish Shihab?s interpretations of selected Qur?anic verses containing the term kafir, both in Tafs{\=i}r Al-Mishb{\=a}h and in his YouTube content. A comparative analysis method is applied to several selected verses, including Q.S. {\=A}li ?Imr{\=a}n: 28, Q.S. Al-Baqarah: 6?7, and Q.S. Al-Kahfi: 29.
The findings of this study indicate that there are notable differences in the mode of presentation between the two media. In Tafs{\=i}r Al-Mishb{\=a}h, the interpretation is presented in a systematic and argumentative manner, supported by detailed scholarly references. In contrast, interpretations delivered through YouTube are more communicative, contextual, and dialogical, often incorporating examples drawn from everyday life. Additionally, emphasis on meaning is frequently reinforced through repetition of key phrases. The study also finds that M. Quraish Shihab?s interpretations on YouTube introduce new contextual elements that reflect contemporary Indonesian social realities, particularly regarding the sensitive and often misunderstood use of the term kafir in public discourse.
Furthermore, the study reveals that digital media contributes to the democratization of religious interpretation, where religious authority is no longer exclusively centralized among scholars but increasingly involves audience participation in the meaning-making process. Therefore, it can be concluded that the shift in interpretive media does not fundamentally alter the substance of the meaning of kafir, but rather influences how the meaning is constructed, emphasized, and adapted to the needs of diverse audiences within different contexts.}
}