QURANIC EXEGESIS JOURNALISM IN ISLAMIC MAGAZINES IN INDONESIA BETWEEN 1970-1980

: The existence of Quranic exegesis journalism is a relatively interesting phenomenon. As media content, the field of tafsir is likely to adapt to media routine practices, social systems, and social institution forces wherein the media is produced. In the period 1970-1980, Indonesia’s economic planning and political system had been deeply committed to developmentalist and modernist in orientation, and required social forces, including media and religious institutions, to promote this national goal. This study aims to explore the influence of journalistic practices in shaping the tafsir of the Quran in three magazines in Indonesia published from 1970 to 1980, namely Ashri Magazine, Panji Masyarakat , and Suara Muhammadiyah . The result of the study illustrates that the tafsir of the Quran within observed Islamic magazines adapted to the logic of journalism. Over the course of the period, Islamic magazines carried out Quranic exegesis journalism by defining issues and discourses of developmentalism and modernity as part of policy and public agendas in order to gain legitimacy from the Indonesian Muslim community. Additionally, this study argues that the journalism of tic Quranic interpretation is one of the study fields of the tafsir of the Quran in Indonesia which is relatively unexplored throughout the ages.


Introduction
Initially, the Quranic tafsir was delivered orally from Quranic scholars in the madrasas of tafsir.There are four known Tafsir madrasas that emerged the earliest, namely the madrasas of Makkah, Madinah, Kufa, and Basrah. 1 Subsequently, it spread to several other Islamic regions, such as Egypt, Andalusia, and Africa.The concept was also introduced until the Tafsir books taught in Islamic madrasas appeared with the development of writing culture in the Islamic world that marked the golden age of Islam in the Middle Ages.
Muhammad Abduh and Rashid Rida were two clerical reformers of Islam who introduced the new form of Quranic exegesis through magazine, that is, al-Manar. 2The publication of the Quranic tafsir in Islamic magazines makes tafsir a popular public consumption and it has an impact on changing people's logic about religious authority. 3People no longer visit madrassas or Islamic boarding schools to obtain an understanding of Islam.Therefore, magazines have become the new idol of religious authority for some groups.
With regard to content, the tafsir of the Quran in Islamic magazines contains discourse that reflects the social reality of what happens within society.In this regard, the subject matter of tafsir is dominated by discussions about daily problems.The tafsir of Quran in Islamic magazines is mostly written as thematic tafsir, which collects verses of the al-Quran on the same theme.Ali Ahmad Hamdani, for example, found that the Tafsir of Quran in magazines predominantly uses thematic methods, both classical and modern way.The goal is supported by using a combination of theological and social approaches (adab al-ijtima'i). 4n the narrative aspect, the diction used is also adapted to the magazine writing pattern.It combines intellectual-popular language choices with scientific and non-scientific writing methods to explain the argument.Popular narratives make the tafsir of the Quran easily accessible to ordinary Muslims, and the narrative of tafsir is also described both in detail and globally.Hamdani added that the tafsir In this regard, the journalism approach is considered capable of systematically comprehending tafsir within Islamic magazines.
Based on the lexicon formulated about communication, journalism is collecting, writing, editing, and disseminating news, words, and essays for newspapers, magazines, as well as other mass media such as radio and television. 7Fraser.Bond F, in "An Introduction to Journalism," stated that journalism makes and reviews news to groups of observers. 8Subsequently, Roland E. Wolseley, in "Understanding Magazines," reported that the concept is the systematic and reliable collection, writing, interpretation, processing, and dissemination of general information, observer opinions, and entertainment for publication in newspapers, magazines, as well as broadcast on broadcasting stations. 9owever, the definition above only accommodates journalism activities.The phenomenon of the tafsir of the Quran in Islamic magazines does not only contain journalism activities.It also features the construction of discourse surrounding the context in which the activities occur.Therefore, the theory of Metajournalism can be used to examine both concepts. 10he theory of meta-journalism proposed by Matt Carlson is a combination of journalism form and its discourse.It starts with a general view of discourse not as a mere expression but as a force that organizes and limits how social phenomena are understood.Discourse provides a shared articulation of cultural, social, and religious understandings.Fiske (1994) presented the concept as "composed and structured, determined by its social relations and affecting them." 11his definition highlights discourse as a structure of meaning and action constantly recreated through actors' speech.Furthermore, it is not entirely determined by external forces but allows for an agency.It changes and transforms with new articulations through emerging understandings and material changes.This vision aligns with Foucault's view as a site where power and knowledge come together through "a series of tactical discontinuous segments" whose functions are not uniform or stable." 12iscourse consists of discrete speech territories expressed by various actors that shape and delimit meanings, identities, and conceptual boundaries.This general conception positions journalism not as a stable entity but as a set of standardized practices embedded in a network of sometimes overlapping, conflicting discourses that produce social meaning.The meta-journalism discourse conditions how news should be understood by providing interpretive structures making individual items of information comprehensible at the micro and macro levels.Understanding this discursive study requires attention to the conditions of journalism, the actors involved, and the process of interpretation in the place where the discourse grows.The discourse theory can be divided into two parts.The first part identifies the underlying premise of journalism as a culture-dependent, socioreligious practice.This is followed by examining the actors, audiences, and topics that comprise the discourse field of meta-journalism.Finally, the outcomes of the discourse will be theorized through three interpretive processes, namely definitional control, boundary work, and legitimization. 13t can be concluded that the first step in the meta-journalistic procedure is to identify the discursive components of metajournalistic which can be divided into 3: first, metajournalistic discourse arises from journalistic and non-journalistic actors.Second, metajournalistic discourse occurs in journalistic and non-journalistic sites.Third, the topics of metajournalistic discourse have reactive and generative origins.
In the next step of meta-journalism is to theorize how public utterances about journalism shape ways in which journalism is understood, executed, and consumed.In this regard, there are 3 interpretative processes: definition making, boundary setting, and legitimization.
In the framework of meta-journalism theory, the phenomenon of Quranic interpretation in Islamic magazines is a condition of how the Quran should be understood by providing an interpretative structure at the micro and macro levels.Therefore, this is called journalism of Quranic exegesis, and the concept is understood as activities disseminated through the press.Journalism places the tafsir of the Quran as a cultural practice required to convey valid information about the world to explain how the meaning.Various actors within and outside journalism compete to construct, reaffirm, and even challenge the boundaries of acceptable practices and the limits of what can and cannot be carried out.Based on the premise that journalism is varied, context-dependent, and produced through social relations, this study proposes the tafsir of the Quran linking actors, audiences, as well as topic components with processes of definition-making, boundary work, and legitimization.
Journalism of the tafsir of the Quran seeks to convey the message of the Quran that is well packaged and beautiful for people to accept the results.In addition, this uses various forms and discourses of journalism to convey the message of the Al-Quran.Tafsir Al-Quran is an instrument that has a very strong effect in conveying the Quran message through journalism words and methods.
Step This theory is very relevant because it has the same object that combines the form and discourse of journalism.In this study, journalism in the tafsir of the Quran can be categorized as a form of journalism that produces certain discourses appropriate to the social, societal, and religious context.This theory also views discourse as limited to expression and the power to understand social phenomena and all their articulations.At this point, study on journalism in the tafsir of the Quran is also aimed at understanding and even constructing the social phenomena of a society to produce meanings and interpretations appropriate to the times.

The Discursive Components of Metajournalistic in the Islamic Magazines
Metajournalistic analysis proposes a comprehensive perspective on discourse and issues in journalistic activities that urgently requires a clearer view of the components and organization of this discursive field.This section proposes three key components for breaking down the metajournalistic discourse field into its constituent parts: actors, sites/audiences, and topics.
Within Islamic magazines, Journalism of Quranic exegesis also has a discursive component to break down the field of metajournalistic discourse into these three constituent parts.Each magazine has different actors, audiences, and topics to deliver.These components are mentioned in the background aspects of publishing, the technical dynamics of preparation, and the audience of readers, listeners, or viewers.These metajournalistic components are clearly recorded in the Journalism of the tafsir of the Quran in Islamic magazines.

Identifying Actors on Journalism of the Tafsir of the Quran
Actors of Journalism of tafsir follows the logic of print journalism influenced by verbal and visual actors.Verbal emphasizes the actors to the ability to choose and arrange words in a series of sentences, ineffective and communicative paragraphs.Meanwhile, visual shows the ability to organize, place, and design layouts or things related to appearance. 14ctors of Journalism of tafsir follows the logic of print journalism concerning language style and word choice.It contains Islamic values and should also be presented in clear and accurate language.In addition, it is presented to arouse interest and appetite for reading, including distinguishing the tafsir of the Quran in Islamic magazines from other media.Journalism of tafsir should be correct and packaged in interesting language and presentation.Meanwhile, other media usually presents it in a monotonous and less interesting form.
Actors of Journalism of tafsir in Ashri, Panji Masyarakat, and Suara Muhammadiyah magazine discuss certain themes related to development discourse, spirituality, and da'wah.The actors of three magazines have thematic Islamic studies columns that quote verses of the Quran and hadith.In addition, there is also an interpretation of the letter printed in a special rubric entitled Tafsir Quran Praktis, Ruang Tafsir, and Tafsir Wahyu Illahi by Kahar Masyhur, Hamdullah Harun, and HA Malik Ahmad in Panji Masyarkaat, Ashri, and Suara Muhammadiyah magazines, respectively.Moreover, there is also a poetic corner of the translation of the Quran, hosted by Muhammad Dipenogoro.These two forms of Al-Quranic journalism in the science of tafsir can be categorized as thematic tafsir.
Concerning the Journalism of Quranic exegesis, the important figure of Ashri Magazine is Prof. Mukti Ali (Minister of Religious Affairs of Indonesia from 1971-1978). 15Ashri magazine is published monthly.It was first published in August 1972 in Jakarta with a publication permit 01.325/SK/DIRDJEN-PG/SIT/1972.According to the editor, the word Ashri is quoted from the name of the 103rd surah in the Quran, surah al-'Ashr means time.M. Saleh Sjoehoed, as editor-in-chief, explained the correlation between the magazine's naming and surat al-'Ashr.In the editor's introductory letter, Ashri magazine is an effort of righteous deeds to use time, an invitation for every Muslim to remain productive.It invites intellectuals, scholars, and preachers to contribute their knowledge to the wider society. 16However, when viewed from its mission, the name Ashri can be understood to be derived from Arabic, which means modern and contemporary.Ashri Magazine discusses themes related to development discourse, people's spirituality, and Quranic Exegesis Journalism in Islamic Magazines da'wah.Meanwhile, there is also Tafsir persurat which is printed in a special rubric entitled Ruang tafsir.
Second, Panji Masyarakat is a magazine that is not affiliated with or dependent on any group.It was invented on June 15, 1959, led by Hamka and three of the friends, KH Faqih Usman, Jusuf Abdullah Puar, and H.M. Joesoef Ahmad.This magazine focuses on important discourses in Islamic renewal in religious politics, education, economics, and thoughts or concepts of social ideals and interpretation.However, Panji Masyarakat magazine also raised themes of culture and politics and did not forget about the hot issues of its time.Rubrics include Adab Rasul, Aktualita, Bintang Zaman, Cakrawala, Mutiara, Muzakarah, Religious Experience, Relung, and Tafsir.
Third, Suara Muhammadiyah is the official magazine of the Muhammadiyah Central Leadership Each issue of Suara Muhammadiyah consists of 17 pages, and the list includes the title page, heart-to-heart, Muhammadiyah central edict, renewal, regional consultation, majlis tabligh room, majlis economy room, illustrated page, Aisiyah column, and newsletters.Since the 60s, the magazine began to feature tarich stories under "Naviri."This rubric features many stories of the prophets and their companions, short writings, literary essays, and poetry rubric.The poems published were entitled "Api Revolusi di Tanah Air" by Maria Amin and "Kepada Siapa" by Abdul Muin.Meanwhile, Suara Muhammadiyah always included a poetry section every time it was published.After Mohammad Diponegoro became the editor, the loading of the poetry section was reduced and replaced with the rubric "Poeticization of the Al-Quran," which continued for about a decade.From the mid-1980s until 1997, Suara Muhammadiyah published a general literary section.
However, since Indonesia experienced the monetary crisis in 1998, the literary section was eliminated and replaced with a cultural section.

Metajournalism Occurs in Islamic Magazine Sites and Audiences
Islamic magazine have certain goals to spread their mission and ideas. 17Each magazine adapts its journalism message and ideas to its intended audience.As such, having a thorough understanding of the audience is crucial so that it can adapt the messages to best suit of the audiences' needs.The three Islamic magazines, Ashri Magazine, Pandji Masyarakat, and Suara Muhammadiyah, show different audience characteristics.So the delivery of ideas and discourse is also carried out in different ways.
Journalism of tafsir in Ashri addressed the audience towards modern Muslims.This can be concluded from the choice of words and discourse construction displayed.Besides, official name of Ashri magazine called Ashri: Madjalah Islam dan Pembangunan (the Magazine of Islam and Development).Panji Masyarakat has the slogan "a midmonth magazine spreading science and culture for da'wah and ummat development."So in many cases Ashri Magazine is intended for moderate and educated Muslim communities.
At the end of the introduction, the editorial team quotes Prof. Mukti Ali as saying:"The essence of development is for humans in all their totality."Human development only has great meaning and benefit when welfare is achieved physically and mentally". 18The ideas conveyed in Ashri magazine balance the interests of the world and the hereafter.This expression adequately describes the direction of the moderate and educated Muslim audience addressed by Ashri magazine.
Another side, Pandji Masyarakat magazine addressed Muslim intellectual and revival as the main audiences. 19It can be seen in the motivation background is directed to enhance the awareness and intelligence of society from all threats and to achieve divinely approved struggles.In line with its motto, "Spread culture and knowledge in harmony with the struggle for reform and modernization of Islam."Panji Masyarakat is expected to answer modernization problems related to the enlightenment movement toward Islamic society.The renewal and modernization can be seen from the columns and articles, which provide attitudes and views about various events in society as well as solutions and advice as a way of life for Muslims regarding social life following Islamic teachings.Accordingly, this magazine is one of the Indonesian modernization movements seen from its role and participation in providing reformist ideas and innovations. 20eanwhile, Suara Muhammadiyah targets the general public and embraces all social classes.According to Deni Fitria, this magazine voices Islamic preaching for the advancement of the nation and state in line with the development of times.It also recognizes the advancement of Islamic views for the people, nation, and state.The contents spread a cosmopolitan and Islam rahmatan lil'alamin viewpoint. 21the publication of Suara Muhammadiyah is intended as a mouthpiece or means of proselytizing the organization.

The Topics of Metajournalism to Respond and Generative the Religious Origins
The type of Journalism of the tafsir of the Quran in Ashri, Panji Masyarakat, and Suara Muhammadiyah magazine can be categorized as one type of Development Journalism, which emerged in the modern period.It mainly focuses on improving the welfare of the general public and society. 22It emphasizes ideas, programs, activities, policies, and events related to the interaction between the government and its people.Development Journalism plays an important role in shedding light on aspects of society that need to be voiced, especially in underdeveloped areas and their struggles against poverty, education, health, and other neglected aspects. 23he original idea of development journalism is the critical and independent evaluation of the development process.Over the years, calls have been made to standardize the notion of the concept.It takes the role of interventionists and government watchdogs to ensure openness and honesty, as well as within this range are many more variants or combinations of development journalism.Furthermore, there is agreement on some of the essentials for development journalism, emphasizing the development process to bring about social change. 24n addition, the form of development journalism in the three Islamic magazines can be seen in each edition's editorial preface.First, Ashri Magazine, when it was first published, explicitly stated that the publication aims to support the government's development. 25It relates to spirituality and morality since physical development is not enough to become a developed nation.The editors gave an example of a western civilization that was successful with physical progress but was not accompanied by moral and spiritual progress.Hamka (1959-1967)" explained that Panji Masyarakat is media for spreading the ideas of renewal among Muslim intellectuals. 2627hird, Suara Muhammadiyah Magazine directs journalism of development as a response to the economic policies implemented by President Soeharto consisting of stabilization followed by economic rehabilitation, development, price, and food policies.Suara Muhammadiyah responds to the idea of Islamic modernization and considers it in line with the modern orientation of the organization. 28However, although those three Islamic magazines have different development journalism approaches, they still include the Qur'an interpretations to support the spiritual development of Islamic society (see table 1).

Interpretive Processes of Islamic Magazines Discourses
After connecting the premises about journalism with this mapping of the discursive terrain, the next step is to theorize how public utterances about journalism shape ways in which journalism is understood, executed, and consumed.In undertaking this task, the following sections outline three interpretive processes: definitionmaking, boundary-setting, and legitimization.

First process: Making the Definition of Developmentalism in the Islamic Magazine
As is known, the 1970-1990 period was the development phase in Indonesia. 32Suharto, the second president who held office, is widely known as the father of development. 33Walt Whitman Rostow, in his development theory, known as the five-stage scheme, opposed traditionalism.Rostow stated that society is essentially traditional, and traditionalism rejects development.Therefore, traditional ideas and practices in society should be changed into modern ideas. 34odernization is then an absolute necessity as a prerequisite for achieving developmentalism.Additionally, Mansour Fakieh, a developmentalist, believed that everything towards change could be achieved by removing traditionalism because it is contrary to the ideas and practices of development. 35s a developmentalist regime, the New Order government portrayed the development of Indonesia in the 1970-1980s with the understanding to address various issues such as poverty, disadvantages, and economic and industrial problems.Furthermore, the government and various social institutions built a narrative to combat traditionalist ideas and practices believed to hinder development.
The developmentalism discourse in three Islamic magazines is supported by the dissemination of Quranic exegesis journalism.This is due to the awareness that the starting point for the need for contemporary reading is based on efforts to create an atmosphere of interpretation within the framework of broader human knowledge and specifically placed in a modern context. 36This can be achieved by distinguishing between two different forms of religious discourse.On one level, there is a human understanding of the divine reality, which is about something eternal, permanent, and absolute.Meanwhile, there is a human understanding of reality on another level, which is profane, changeable, partial, and relative.It is constantly developing and improving as the product of interaction with the intellectual paradigm in a certain human society.Moreover, the capacity of humans to absorb such complex divine reality increases with the progress and achievements of science, especially knowledge about telecommunications, print, and electronic media. 37n addition, mass media are considered an efficient and effective information dissemination channel.In an effective point, its persuasive power can penetrate the senses and thoughts of readers or listeners.The wide reach can get millions or even hundreds of millions of people geographically scattered in various places and atmospheres.Therefore, it can shape mass opinion on a massive scale, framing the map of knowledge, experience, and every targeted communicator. 38he journalism of the tafsir of the Quran has a significant role in shaping the life patterns of a society, including providing knowledge and framing religious experiences.Although religion is born in a transcendental dimension, the experiences are largely on the plane of profane life, requiring a transformative process from spreading messages to shaping attitudes and changing behaviors.From this aspect, the press is a relatively more capable medium to spread such messages. 39However, society greatly influences mass media, as seen in the tendency to accommodate the masses' desires.There is a "necessity" to change the orientation when there is a change in public tendencies.Therefore, society, in turn, colors and determines the direction of the mass media that grows within. 40ournalism of tafsir of the Qur'an indicates that efforts are underway to respond to society's tendencies in religious life.The vibrant religious life in Indonesia needs a positive response from various groups, including journalists and intellectuals.Furthermore, issues related to religious understanding, renewal of Islamic thoughts, people's aspirations, and others can be understood and socialized through this Journalism. 41everal contributions of journalism of Quranic interpretation (tafsir) to the media development discourse in the 1970-1980s include: First, Religious Modernization.The three journalists of Tafsir Al-Quran in Islamic magazines agree on accepting modernization in Islamic thought, although they have different approaches.In the Ashri magazine, Mukti Ali and Harun Nasution are figures who often fill the sections' columns.This magazine understands modernization as a term from the West that needs to be adopted in the Islamic civilization.The ideas and concepts are greatly influenced by science, impacting the existence of religion.On the other hand, Ashri magazine advocates for a different modernization penetration in the Islamic world, especially in Indonesia.
Modernization is portrayed as an idea that does not contradict the values of the Quran.The Quran verses encourage Muslims to use the reason granted by Allah to humans and follow the teachings of Prophet Muhammad to seek knowledge continuously.In addition, it encourages referencing the Quran and Hadith.The modernization movement's essence is returning to the Quran and Hadith and opening the door to ijtihad.This understanding is also conveyed in the Suara Muhammadiyah magazine, where opening the door to ijtihad is one of the Muhammadiyah's main principles.In contrast, the journalism of tafsir in the Panji Masyarakat magazine also states that modernization is compatible with Islamic values, but it warns against being too progressive or even liberal to achieve modernity.It accepts the ideas of modernity that align with Islamic values but rejects the Westernization attitude to being modern.
The ideas of modernization in Islam in the narratives of journalism of tafsir in the three Islamic magazines make the idea of modernization accepted without significant debate.This influenced the direction of the development of Islamic thought in Indonesia.

Quranic Exegesis Journalism in Islamic Magazines
Second, Da'wah on Film, music, and Fashion.The interpretation of the Quran in journalism about music, film, and fashion became a hot topic in the 1980s.In the context of developmentalism, music, film, and fashion are important industries in national development.However, traditional Muslims believe these three forms of entertainment can hinder these goals.In traditional Islamic thinking, they are considered haram and Western products that can reduce Islamic values. 42herefore, the journalism of the tafsir of the Quran in these three Islamic magazines agreed to modernize Muslim views by making film, music, and fashion as a means of da'wah.For example, Panji Masyarakat and Ashri magazines promote music as a means of da'wah.Music is depicted as a positive thing, quoting Al-Ghazali's statement: "music is food for the soul."According to M.A. Badhawi and Amura, the Quran informs that beauty is the nature of man and should be practiced by Muslims.Film, music, and fashion are arts that serve as a source of beauty for humans and refresh the soul. 43usic, film, and fashion are beneficial arts, especially for human life, which cannot be denied.Like other arts, music can smooth feelings (soul), which is very important to beautify a harmonious social atmosphere.Therefore, it can increase human imagination, which is necessary to create great works for society.
Music, film, and fashion are described as arts that benefit every aspect of life, inspiring policymakers, entrepreneurs, educators, and others as means of revival and drive to achieving goals.These arts are categorized as neutral media, similar to science, where positive and negative values depend on different purposes.Therefore, it can be directed as Islamic da'wah instruments to implement the goals of planting values.These modern da'wah tools are considered very effective in reaching the target, similar to da'wah, through the pulpit, assemblies, and study groups.The resonance of the journalism of tafsir on the issue of music, film, and fashion has significantly impacted people's thoughtpatterns and modernized the views of society.

Second process: Boundary-Setting
In this process, actors involved in metajournalism delimit the spaces in which these practices occur through an interpretation process called boundary work.Boundaries are powerful social constructs that influence the distribution of resources as well as the allotment of "epistemic authority," which is similar to the definition of cultural authority.Actors construct boundaries through metajournalistic discourse either directly through explicit categorization or implicitly through assumptions embedded in journalistic talk.Much metajournalistic discourse is concerned with boundary work, as various actors continually create and remake the boundaries of acceptable practice through their interpretive work.Comparative and historical perspectives explain how boundaries vary across space and time.
Panji Masyarakat, Suara Muhammadiyah, and Ashri magazines reveal the construction of boundaries is consistently built both implicitly and explicitly.This can be seen from the keywords that appear continuously, thus forming a boundary paradigm.Most likely, these boundaries will influence readers in categorizing the values upheld in the reality of modern society.Based on the observation, several keywords often appear in the construction of narratives in the observed Islamic magazines as shown in table 2. The table above explains that the three Islamic magazines place the discussion of social order as the main theme in journalism on Al-Quran interpretation.However, this social order is limited by Islamic values such as Islam, da'wah, the ummah, this world and the hereafter.This certainly limits readers in categorizing the values that must be upheld to become a modern Muslim.That, humans as social creatures are required to actualize themselves in society following Islamic values.It is not just a free social order construct because it must be limited and in accordance with Islam.Apart from that, the social order in journalism on Quranic interpretation in the three Islamic magazines is aimed at da'wah.
However, these magazines continue to carry out its mission of da'wah, amar ma'ruf nahi munkar, towards the reality of a society that does not align with Islamic values.For example, the "Hikmah" column in 2004 had da'wah content and can be categorized into creed, shari'ah, and morals.The message related to the creed field is only shown in terms of faith in Allah SWT.Meanwhile, other aspects of faith and its application have not been touched, as well as the message related to the shari'ah field is divided into worship and social interaction.The aspect of worship contains advice to seek knowledge (study) and remember Allah SWT.Social interaction covers giving charity, equality, and justice between men and women aas well as the advice to carry out da'wah activities.The message related to the morals field includes parents' morals towards their children, themselves, the creator, and others.
The terminology of da'wah in Islam Da'wah is closely related to social order and humanity.Da'wah is a manifestation of Islamic teachings and has become a phenomenon in itself in people's lives.This phenomenon of da'wah can then be observed as an effort to achieve the changes desired by the da'wah itself.The social change referred to is related to the formation of a community that is oriented towards worldly life and the hereafter.

Third Process: Legitimization
Making definitions and setting boundaries is an important process in the journalism process.However, both aspects cannot work properly without legitimation.The third interpretative process occurs through metajournalistic discourse which is built by legitimizing certain news actors, forms, and norms.In the journalism process, the legitimization of information will depend on the shared belief that the news is a legitimate form of knowledge.Therefore, the mixing of news forms and conventions indicates the extent to which legitimacy operates not at the specific level of a story but at the general level of its formal characteristics. 47he establishment of the legitimacy of journalism on the interpretation of the Quran in Islamic magazines has worked very well.This can be seen in the public's response to the idea of modernization among Muslim communities.This response indicates a paradigm shift among Indonesian Muslims in viewing modernization and modernity, especially in 1970-1980.Previously, resistance to modernity and modernization occurred among Indonesian Muslim communities.The Indonesian Muslim community, which is dominated by traditionalists, is reluctant to accept social expressions with modern nuances.This makes the Muslim community lag behind in the development of science.
Scholars note that at the end of the New Order era, Muslim society had accepted modernization and even participated in it.The influence of modernization in Muslim society can be seen from the social aspect where there is an urbanization movement and community mobilization with an urban dimension.With the influence of modernization entering Indonesian Muslim society, there have been changes in attitudes and behavior that have had a positive impact.Currently Indonesian people have followed many modern trends in terms of fashion, lifestyle and consumption.However, these changes and the modernization process have not abandoned their identity as Muslims.The emergence of hijab fashion, religious films, religious music which developed after the New Order era is clear evidence of the legitimacy of journalism on the Quranic interpretation in Islamic magazines in Indonesian Muslims.

Journalism of Quranic Exegesis in Terms of Meta-Journalism on Islamic Magazines
Based on a previous description reveals that the Journalism of Quranic exegesis in the metajournalistic framework has found compatibility with discursive processes to create a shared understanding of legitimized and validated certain discourses, namely, modernization and developmentalism.The results of this analysis are not just a cause-and-effect proposition, but rather an argument that the material practices of journalism contained in Islamic magazines cannot be separated from the publicly articulated meanings of these practices.The connection between all components and meta-journalistic processes in the process of journalism of Tafsir Al-Quran in Islamic magazines can be seen in the table 3.

Figure I :
Figure I: Meta-journalistic procedures . It was pioneered by K.H. Ahmad Dahlan and H. Fachrodin and was first published in Dhulhijjah 1333 H (1915 AD).The first editor-in-chief (hoofdredacteur) was H. Fachrodin, and the editorial board (redacteuren) consisted of H. Ahmad Dahlan, H.M. Hisjam, R.H. Djalil, M. Siradj, Soemodirdjo, Djojosugito, and R.H. Hadjid.Meanwhile, the Administrative manager was H.M. Ma'roef, assisted by Achsan B. Wadana.Furthermore, Suara Muhammadiyah was first published as a monthly magazine in Javanese under the management of the Taman Pustaka Hoofdbestuur (HB) Section of Muhammadiyah Yogyakarta.This magazine only contained religious matters such as taharah, prayer, the book of fasting, and the issue of Zakat.
Second, Panji Masyarakat is a magazine focused on people development from a different approach than Ashri.As one mass media focused on Islamic values, it values spiritual development by promoting Islamic renewal or modernization thoughts.Study conducted by Aprini Erlina in "The History of the Growth of Islamic Press in Indonesia: A Study of Panji Masyarakat during the leadership of Prof. Dr.

Volume 17 ,
Number 02, December 2023 Quranic Exegesis Journalism in Islamic Magazines

This
Journalism of Quranic exegesis is a unique form of Quranic interpretation that integrates both component and interpretation procedures in the Muslim community.It is proven by the connectivity of the actors, audiences, and common topics that they presented in these Islamic Magazines.Journalism of the tafsir of the Quran carries out interpretation by defining issues and discourses of modernity and development, limiting them to Islamic values contained in the Quran and Hadith to gain legitimacy from the Indonesian Muslim community to accept modernity and participate in development programs.Since this finding aims to enrich the Al-Quranic interpretation treasury, journalism can be recommended as one of the tafsir of the Quran in the literature on the development history of tafsir throughout the ages.[]

Table 3 :
Analysis of metajournalistic processes in case of Quranic exegesis in Islamic magazines