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AbstrakTulisan ini mencoba mengupas tentang kualifikasi pemimpin perspektif Buya Hamka dalam karya tafsir beliau yang dikenal dengan nama tafsir al-Azhar. Dalam konteks tafsir ayat-ayat kepemimpinan dan kualifikasinya, tafsir al-Azhar sangat sarat dengan muatan politisnya, karena Hamka menulis sebagian besar isi dari masterpiece-nya itu disaat ia mendekam dalam penjara sebagai tahanan politik. Ini bisa berarti bahwa karya yang terlahir dari sebuah tekanan politik, memiliki muatan dan nuansa politis juga. Maka tafsir yang dihasilkan pun sarat dengan kritik terhadap pemerintah yang berkuasa ketika itu. Ini tentu akan menjadikan tafsir al-Azhar sangat mendalam, rinci dan holistik dalam pembahasan mengenai kepemimpinan dan kualifikasinya tersebut. Ada 8 kualifikasi pemimpin yang penulis temukan dalam karya monumental seorang Buya Hamka yakni tafsir al-Azhar ini. Semua dibahas oleh Hamka dengan penuh heroik dan gairah. Adapun kualifikasinya adalah pertama beragama Islam, kedua berjenis kelamin laki-laki, ketiga memiliki kecakapan intelektual (berilmu pengetahuan), keempat memiliki kekuatan (kesehatan) fisik, kelima mampu menjaga amanah, keenam bersikap adil, ketujuh jujur, dan kedelapan bijaksana.Katakunci: Kualifikasi, kepemimpinan, tafsir, al-azhar Abstract This paper attempts to explore the qualifications of perspective leader Buya Hamka in his commentary, known as the commentary on al-Azhar. In the context of the interpretation of the leadership verses and their qualifications, al-Azhar's interpretation is very loaded with political content, because Hamka wrote most of the contents of his masterpiece when he was incarcerated in prison as a political prisoner. This can mean that works that are born from political pressure, have political content and nuances too.Then the resulting interpretation was laden with criticism of the ruling government at the time. This will certainly make al-Azhar's interpretation very profound, detailed and holistic in the discussion of leadership and its qualifications. There are 8 leadership qualifications that the writer found in the monumental work of a Buya Hamka namely al-Azhar's interpretation. All discussed by Hamka with heroic and passion. The qualifications are Muslim first, second male, third have intellectual skills (knowledgeable knowledge), fourth have physical (health) strength, fifth are able to maintain the mandate, six are fair, seventh is honest, and eight is wise.Keywords: Qualification, leadership, interpretation, al-azhar

While the impact of the Arab Spring on the political imagination of the Egyptian youth has been well documented, scholars have largely ignored how the revolutionary fervour of the time also sparked the imagination of religiously inclined young people, especially the young scholars and graduates of al-Azhar. Spurred by the revolutionary spirit of the moment, these young Azharis not only questioned the official Azhari establishment, they also established two new religious institutions: Shaykh al-ʿAmūd and Dār al-ʿImād. Both institutions credited their origin to the Arab Spring; and, while they specialised in different aspects of Islamic scholarly tradition, both shared a similar critique of al-Azhar's loss of authentic tradition. Engaging with their critiques and approaches informs our understanding of how the Arab Spring spurred creative imagination even within the religious sphere. The article contributes to the existing scholarship on how the 1961 reforms of al-Azhar have challenged its popular legitimacy.

Die wechselvolle Geschichte der Al-Azhar-Universität, dem Zentrum des sunnitischen Islams, macht deutlich, daß sie nicht nur die ägyptische Politik beeinflußt, sondern auch von dieser beeinflußt wurde. In unterschiedlicher Weise haben sich alle Präsidenten der Al-Azhar-Universität bedient. Auch unter Mubarak fällt ihr eine wichtige Rolle zu, nämlich zwischen extremen religiösen Gruppen und dem laisierten Staat zu vermitteln. (DÜI-Hlr)

This research proves that Hamka, in Tafsir Al-Azhar, supports the concept of Transformative Islam by : first reunterprenting Islamic theology with interpretations that makes speculative theoretical debates in islmic theology more applicable to arousing human awareness of their role on earth. Second , it supports islam's alignment with social,economic and political conditions and considers it to be as important as the Godhead in Islam. Third, Formulating islamic transformation action through Ta'muruna bi al ma'ruf, tanhawna 'an al-munkar, and tu'minuna billah, but more emphasis on tu' minuna bil Lah.

Nach einem historischen Überblick über die Entwicklung der islamischen Rechtskultur im Kaukasus wird der Einfluss der al-Azhar Universität in Kairo auf islamische Institutionen im Kaukasus untersucht. Die Ausbildung von Studenten aus dem Kaukasus, besonders aus Dagestan, an der al-Azhar wird seit dem Zusammenbruch der Sowjetunion verstärkt gefördert - auch von saudi-arabischer Seite. Die Absolventen haben am Aufbau zahlreicher madrasas und islamischer Institutionen im Kaukasus beigetragen. Allein in Dagestan existieren heute mehr als 650 registrierte madrasas. Generell lassen sich zwei Ausrichtungen unterscheiden: Mitglieder des Spiritual Board of Muslims of Dagestan und des North Caucasian Muftiats auf der einen Seite und Anhänger eines islamischen Modernismus, die sogenannten 'Wahhabis', auf der anderen Seite. (DÜI-Mjr)