Media Framing of QS. al-Nisā’ [4]: 34 by @quranreview on Instagram: Glorifying Women Tendencies in Interpretation

This study examines @quranreview's interpretation of Qur'anic verse QS. al-Nisā' [4]: 34 on social media, focusing on the words used to convey meaning. Interpreting the Qur'an on social media is often simple and direct, as it involves exploring the meaning of verses through individual comments. However, this approach needs to improve in that it can sometimes overlook the central message of the verse due to its focus on individual words. Discovering the tendency of word choice in interpreting the Qur'an contributes to developing interpretation in social media. Through a qualitative analysis using critical discourse analysis by Teun A. van Dijk, we found that @quranreview deliberately chooses representative words to challenge the traditional interpretation of the verse, which can be discriminatory towards women. The study highlights the importance of careful word choice in interpreting the Qur'an on social media, especially when dealing with sensitive and controversial topics. It also suggests that @quranreview's tendency to glorify women in its interpretation can contribute to a broader and more nuanced understanding of the text.

impact while overlooking the tendentious tendencies in the construction of messages in their uploads. This is the main difference between this research and previous studies.
The main objective of this research is to examine the mechanism of message description in the form of themes in each upload produced through the interpretation of word choices relevant to their meaning. The study aims to detect the tendency towards word choice that represents ideological tendencies in @quranreview account uploads using three models: (1) how propositions are used to explain and reinforce the meaning of words in the @quranreview account; (2) how the (social) meaning and social context are understood in the process of uploading in @quranreview account; and (3) how ideological tendency is reflected in the description of meaning in @quranreview account. These three models explore the ideological tendencies in the diction choice used to emphasize meaning through themes.
Tendentious word choices in the theme have direct meaning in upload descriptions.
The tendency of substance refers to the intentional selection of referential words that represent the overall meaning of the verse. The deliberate choice of discourse in the form of diction reflects the tendency and ideological tendencies of the language owner (Kuo & Nakamura, 2016). The choice of words is based on the account owner's tendency to respond constructively to events related to the verse. The reconstruction of the meaning of the Qur'an to address real-world problems through social media is open, without the need to emphasize authority in interpretation (Lukman, 2018). The rejection of meaning previously only at the level of ideas (in the head) is implemented in reality (in the world) through social media interpretation in the form of preference and selection of meaning. Salter et al. (2017) identified these two forms as a mechanism for realizing racism in discourse. The @quranreview account on Instagram reveals its biased interpretation mechanism through the composition of its word choices.

B. Research Method
This study employs qualitative methods to identify the mechanisms of tendentious meaning in the @quranreview account. Qualitative methods are motivated by collecting and analyzing data through descriptive (non-numerical) discourse to understand account owners' beliefs and motivations in compiling interpretations (Nassaji, 2020). The arrangement of the @quranreview account is limited in this study to : 34 as the primary data source. The selection of QS. al-Nisā ' [4]: 34 is based on the construction of meaning that exhibits a solid patriarchal tendency which is not universally agreed upon (Devos, 2015). This research also employs secondary data sources from documents and related research results to strengthen the data composition. In the process of data analysis, this research uses the concept of al-tāhir al-ḥaddād introduced by Naṣr Ḥāmid Abū Zayd. This concept reflects a gender approach to understanding the Qur'an by placing religious texts in their historical meaning (Abū Zayd, 2004) so that it can be a measure of various mechanisms of importance that aim to free women from interpretations that are considered gender biased.
In the data collection process, this study uses content analysis, which requires the researcher involves systematically analyzing media content (Mayring, 2014). The researcher mapped various posts in the @quranreview account by separating the posts resulting from the interpretation of QS. al-Nisā ' [4]: 34. This data collection technique is used because it can provide an in-depth experience for researchers with research subjects (Marshall & Rossman, 2011). The obtained data is analyzed using three stages. In the first stage, the data will be separated based on its relevance to the main idea under study-the narrative uploads based on the interpretation of QS. al-Nisā ' [4]: 34 on the @quranreview account are separated from the explanation of other verses. In this process, the data goes through a data reduction process by separating the uploads of the meaning of QS-al-Nisā' [4]: 34 from other verses.
In the second stage, the sorted (reduced) data is displayed to determine categories based on critical discourse analysis introduced by Teun A. van Dijk. Critical discourse analysis emphasizes the use of language composition to highlight ideologies that can influence actions and reinforce hierarchies and social differences in society (van Dijk, 2001)-the explanation of the meaning of QS. al-Nisā ' [4]: 34 scattered in the @quranreview account uploads that have been collected are examined to look for conceptual relationships to produce unity of ideas and concepts. The results of the search for unity of statements are made into conclusions as an implementation of the third stage (Miles & Huberman, 1984).

C. Research Finding
This section describes the mechanism of the @quranreview account's interpretation of :34 is explored through three models. The first model identifies the arrangement of propositions that derive meaning through descriptions. The second model aims to understand the social cognition of the account owner, as reflected in the narrative of meaning and the social context that informs the reconstruction of the presented purpose.
Finally, the third model is utilized to uncover new forms and tendencies of the @quranreview account, which deviate from the traditional mechanism of Qur'anic interpretation known in Qur'anic studies.

A Brief History of @quranreview's Instagram Account
The @quranreview account is a startup that focuses on using social media as a platform for learning the Qur'an. It was established in 2019 by Angga Ashari (Ahza), a content creator who graduated from the Yogyakarta Institute of Agriculture with a major in Agricultural Cultivation. The first post was uploaded on Instagram on June 21, 2019, featuring a picture of the moon with the number 17, symbolizing QS. Al-Qamar [54]: 17, which serves as a representation of its profile picture's meaning (Quranic Creative Media (@quranreview), 2019). The account's founder aims to provide Qur'anic teachings to millennials with the tagline "al-Qur'an is millennial-able," catering to the preferences and tendencies of the millennial generation. Ahza, as the account's initial creator, is dedicated to presenting a Qur'anic understanding that aligns with the mindset of millennials, ensuring that the teachings remain easily accessible (Orasi Podcast, 2023).
The @quranreview account tends to explore the meaning of the Qur'an through the lens of vocabulary. The founder, with a basic knowledge of Arabic, targets the meanings of words in the Qur'an. This focus is evident in the initial uploads of the account, which prioritize delving into the meanings of words within the Qur'an. The emphasis on Arabic language knowledge is highlighted as a fundamental foundation for comprehending the Qur'an (Orasi Podcast, 2023). The account's approach establishes a correlation between language meaning and trendy images, intending to convey the appropriate meanings to young people's minds effectively. By combining the exploration of word meanings with visually appealing content, the @quranreview account aims to resonate with and engage the younger audience (Orasi Podcast, 2023).

Instagram Account
On Instagram social media, the interpretation of QS. al-Nisā' [4]: 34 is communicated in textual form, representing the social behaviour of the account owner. To trace the construction of discourse in uploads, it's necessary to understand the mechanism of composing text compositions that appear in descriptive form. Propositions containing a series of concepts with language as a tool reflect the behavioural tendencies hidden in the text (van Dijk, 2001, p. 359). The interaction between the account owner, who has a set of knowledge, and the Qur'an as the object of interpretation forms a system of meaning embodied in the upload through the language structure. According to van Dijk, the language structure represents a person's cognitive structure in processing complex information through language composition (van Dijk, 1980, p. 2). The language's arrangement of referential and functional codes is assembled as discourse on the @quranreview account as an interpretation of QS-al-Nisā' [4]: 34.
The Instagram account @quranreview constructs the meaning of QS. al-Nisā ' [4]: 34 by utilizing a variety of referential and functional codes, resulting in the formation of distinct themes. Based on the data, five articles are presented, representing the meaning of QS. al-Nisā' [4]: 34, which are "semua cewek tuh sama (all women are the same)", "suami yang baik tuh… (qualities of a good husband…)", "lelaki yang baik, itu gini (qualities of a good man)", "memukul istri (wife-beating)", and "tutorial mukul istri? (a tutorial for hitting a wife?)". The articles that show the homogeneity of women are constructed through the use of the word al-rijāl (men) in binary opposition with al-ṣāliḥaḥ (good women).
(Pay close attention. The sentence starts with the word "al-rijal, " meaning man. Next, could you pay attention to what I've redlined? How Allah describes a woman. It doesn't start with An Nisa (woman) but begins with Ash Sholihah. You know what? It should be "fair". When explaining men, begin with the word "al-rijal". When describing, women should also start with al-nisa. Or because when describing women with the word As Sholihah (good/ sholihah woman), when explaining men, it should begin with As Sholih (good/sholih man). Hmm... From this verse, it is as if Allah is giving a message that there is no such thing as An Nisa in this world, there is Ash Sholihah. In this world, it is as if Allah did not create ordinary women, but Allah did, making good women, Ash Sholihah. It's like a package between Woman & Goodness and can't be separated. .... In shaa Allah, "all" women are "equally" good. Mention your good woman) The explanation of the wisdom behind the choice of the term al-ṣāliḥaḥ over al-nisā' is believed to convey the message that God only created good women. The choice of words to compose this meaning aligns with the main message and serves as the underlying theme.
The process of organizing the composition of referential and functional codes to lead to the theme is accomplished by using derivative meanings contained within words and the syntagmatic function between words. The theme of good husbands and men is conveyed through the use of the term qiyām, which includes three meanings as referred to in the book Mufradāt Alfād al-Qur'an: sensitive (qiyām), loyal (qāmu), and consistent (qiwām).
(...Qiyam is not passive standing but active standing. So, a man must be involved, full of initiative, and creative in relationships...In short, he must be sensitive. That's Qiyam.
Next is qomu or qooma...A good husband can always commit to what he says...In short, you must be loyal. That's Qoomu. Next is qiwwam. In language, it means pillar...The husband is the pillar of the household...The post in a house is he who bears the burden, keeping his house from collapsing no matter how strong the storm hits. His wife is moody, tired. A husband must be sensitive and active. That's Qiyam...As good as a man, ar rijal, the husband can always commit to his wife if the language now is "loyal"...Ar Rijal, as good as a husband, besides having to be a pillar in the household, bear the burden, he must also be consistent.
Derivative mechanisms that support the theme of good husbands (men) are distinguished in contrast to the explanation of other pieces that use syntagmatic schemes.
The article about wife beating is referenced through the relationship between the term ḥāfiḍāt li al-ghayb (to take care of oneself in the absence of one's husband), which denotes the wife's duty, and wadribuhunna (beat), which serves as the consequence. The unbalanced relationship between responsibilities and outcomes is a reason for the permissibility of Meanwhile, the use of tafsir references and the cause of the verse's revelation is considered relevant to strengthen the theme that relies on the local composition of the language. The mutually binding relationship between one explanation and another based on words and concepts aims to bind the meaning chosen subjectively and ideologically (Fang, 2018;van Dijk, 1991, p. 112). The choice of words is explained as an explanatory description of the theme taken from the composition of the verse. The article becomes the central concept to direct the meaning of the verse tailored to the account owner's purpose as its ideological implementation by using the local coherence of language to support its global definition in the theme (van Dijk, 1991, p. 112).
Organizing the language into a schematic model in the form of a theme reinforces the local language structure and supports the intended meaning of the theme. The choice of diction in the titles as topics contained in verse shows the priority of the intended purpose by the @quranreview account. By placing the markers "a good husband is..." and "a good man is like this" at the beginning of the feeds as the main topic, the @quranreview account demonstrates a rejection of male leadership in the family, which is supported through the meaning of qawwam as a protector. The arrangement of keywords serves as a means of argumentation to direct the account owner towards framing the discussion around women's position as protected. Organizing the keywords in a certain way can steer the argument towards a perspective highlighting women as individuals who require protection (van Dijk, 1980, p. 131). This situation represents the personal view of the account owner in framing meaning (van Dijk, 1985, p. 69). Framing meaning towards specific interests is inevitable due to media conventions and infrastructure. Diabah (2023) found that netizens use the same framing models on YouTube to defend their interests. How the intended meaning is presented suggests that the @quranreview account aligns with media that advocate for gender equality within the household, specifically concerning women.
The tendency to defend women is strongly evident in using propositions that function as premises supporting conclusions in the form of themes. The choice of submissions as the constituent of the judgment reflects the ideological tendency contained in a discourse (van Dijk, 1998a, p. 205). The use of the term al-rijāl, which identifies its meaning through the explanation of al-ṣaliḥaḥ by mentioning the binary opposition, is reinforced by the phrase "kayaknya cowok bakalan agak kesel deh, ketika baca nih ayat (I think guys will be a bit upset when they read this verse)" to give the impression that the verse focuses on the importance of women. The meaning of the word qawwam, which connotes a duty to provide and protect, is further emphasized by the use of the adjectives "sensitive," "loyal," and "consistent," and strengthened by the phrase "harus gini (must be like this)" to underscore

Interpretation of QS. al-Nisā' [4]: 34
The tendency to understand QS. al-Nisā' [4]: 34 and its implications for meaning construction are based on social cognition and socio-political and cultural contexts. The text written as part of the @quranreview account's interpretation efforts presents a concept "intentionally" conveyed through a series of propositions in the form of discourse. According to van Dijk, the intentionality of meaning is produced by the mental structure of language makers, allowing meaningless words to be conceptualized as a meaningful discourse with ideological content. He defines ideology as a system of ideas that reflects personal alignments representing the material interests of a group that aims to influence other groups Unlike a word with binary opposition meaning, this word supports the concept of equality for women (Quranic Creative Media (@quranreview), 2021b). The @quranreview account understands the permissibility of hitting the wife shown in the redaction of the verse by emphasizing the historical context (asbāb al-nuzūl), supported by the hadith. The meaning of the hadith is explored as supporting, using the diction of 'ima' interpreted as servants.
Hadist di atas tuh maa syaa Allah banget, Laa Tadhribu Imaa Allah, janganlah kalian memukul (hamba) wanita-wanita Allah. Tau ndak, hadistnya tuh nggak, "Janganlah kalian memukul wanita" tapi… "Janganlah kalian memukul hamba wanita-wanita Allah" Allah gak sebut wanita, tapi hamba wanita Allah. Ada makna kepemilikan-Nya Allah. Gini, kalau kita berani asal mukul anaknya orang, jelas orangtuanya bakal turun tangan dong, kita akan berurusan dengan orangtuanya. Nah, kalau kok ada yang berani menyakiti seorang hamba, yaa siap-siap aja, bakal berurusan dengan yang punya hamba itu, berurusan dengan Rabb pemilik hamba tersebut.(Quranic Creative Media (@quranreview), 2022b) (The hadith above is really maa shaa Allah, Laa Tadhribu Imaa Allah, do not hit the women of Allah. The hadith is not, "Do not hit women", but... "Do not hit the servants of the women of Allah" Allah doesn't mention women, but the servants of the women of Allah. There is a meaning of Allah's ownership. Look, if we dare to hit someone's child. The parents will intervene, and we will deal with the parents. Well, if anyone dares to hurt a servant, then get ready, you will deal with the one who owns the servant, deal with the Rabb who owns the servant) The reinforcement of the prohibition against wife beating is also associated with the lexical meaning of the phrase ḥafiẓuna li al-ghayb, which refers to women's primary and crucial role in the household (Quranic Creative Media (@quranreview), 2022a).
The meaning composition presented through word searches reflects the account owner's awareness of domestic problems-the concept of meaning in QS. al-Nisā' [4]:34, which refers to men, is reproduced by emphasizing the idea of language, which is concluded with the statement, "So, it's obvious, who is the qowwam?" referring to women (Quranic Creative Media (@quranreview), 2019). This conclusion is also the primary aspect for husbands to become pillars of a good family by emphasizing the main topic, "A good husband is..." (Quranic Creative Media (@quranreview), 2021a). QS. al-Nisā ' [4]:34 is also mentioned as a verse that explains the identity of men and women, and the meaning is traced interpretation that emphasizes the role of women. This shift in focus represents a unique mental representation that connects personal tendencies with social behaviour and can influence action, according to van Dijk (1993, p. 38). The interpretation is influenced by the social context of discrimination against wives in family relationships, referred to as episodic memory or long-term memory by van Dijk (1993, p. 38). This social context is related to recent controversies over domestic violence in Indonesian society, such as Oki Setiana Dewi's lecture (Tim Redaksi voi, 2022) and Rizky Bilar's case (Mario, 2022), which were protecting and empowering women as valuable human beings. The account's concern for advocating women's rights directly influences the interpretation process that aims to achieve this goal. The interpretive inclination guides the meaning of verses to align with the interpreter's perspectives and mindset (Al-Dhahabī, 1986, p. 18). In this sense, the importance becomes synonymous with the interpreter's tendencies and thought patterns, Amer's research on media's effectiveness in amplifying radicalism through social media (Khosravinik & Amer, 2020), the anti-hegemonic resonance of biased meanings, influenced and shaped by social structures in the upload description transforms the function of Instagram as a platform for disseminating interpretive discourse. The upload narrative, which reflects the account owner's knowledge system comprising a set of beliefs, opinions, and values that align with their sociocultural background, increases the discourse's value (van Dijk, 1988, p. 175).
The The @quranreview account's interpretation of the Qur'an on Instagram relies on a linguistic composition with ideological tendencies forming part of this platform's interpretation structure. The meaning produced is subject to the framing of meaning that refers to the account owner's intention through exploring the concept of word meaning that arises from evaluative responses to the experienced context. In contrast to the tendency to favour polyvalent word meanings (Mustafa, 2019;Suaidi & Nur Arifin, 2021) or mention other meanings contained in monovalent words (Coppens, 2021) in interpretation, the @quranreview account's meaning-making on social media is based on a specific ideological tendency. The specificity of romantic movements in meaning-making on social media is non-arbitrary, depending on the mental state of the meaning-maker, and has reproductive consequences by re-questioning the truth of commonly understood meanings. Scepticism and reproduction in the formation of discourse in the media are the basic concepts of framing aims to strengthen the meaning structure under the knowledge of the account owner who represents their ideological tendencies.
The framing model in interpretation as an ideological representation mechanism characterizes the meaning-making activities on social media-the meaning of rejecting repressive attitudes towards women, which is understood as the meaning of QS. al-Nisā' [4]: 34 is reconstructed persuasively with the support of implications taken from linguistic propositions in the literature that are considered valid for interpretation. The persuasive nature of framing in the media aims to provide suggestions for readers on how to understand an issue or phenomenon (Tewksbury & Scheufele, 2009, p. 19). The desired persuasive mechanism directs the process of framing meaning to a dialectical description involving referential propositions supported by functional propositions with an argumentative nature.
This method is considered more effective in helping the reader with the desired reconstruction of meaning than the confrontational model (Kilgo & Mourão, 2021) so that the meaning association of QS. al-Nisā' [4]: 34 as a verse honing women is more effectively conveyed. The associative pattern of meaning on social media through framing mechanisms makes the interpretation process on social media more current.
The development of Qur'anic interpretation on social media by the @quranreview account through a framing model that relies on carefully selected vocabulary is an actualization of meaning. In previous research, the framing mechanism, a fundamental element of media, was overlooked, focusing instead on identifying the interpretive product, which led to the discovery of a methodical model of tafsir (Annanda, 2021;Muhafizah, 2022). The responsive interpretation model, which evaluates the previous general concept of meaning, has a persuasive impact on readers, as found by researchers who noted changes in action, additional knowledge, and appreciation of meaning as a result of following the @quranreview account Haq & Syauqi, 2021). The account owner's identity, conveyed through the framing mechanism by exploring words, produces a similar product of meaning to the Qur'anic interpretation previously studied by researchers.
The tendency of interpretation directed at personal desires through the selection of specific words that support the intention of the account owner shows a typical model in the performance of the Qur'an in the media. Rather than being based on the potential meanings of a verse, the interpretation of the Qur'an in the media often reflects the personal interests of the account owner and is spread through emotional and persuasive language. The affective impact of the media can provide a dominant effect that changes the confrontational narrative This is based on the strong bond between ideology and the framing process in the discourse structure in the media (Syam, Anisah, Saleh, & Lingga, 2021). The vulnerability of the press to ideological tendencies in interpreting the Qur'an affects the interpretation mechanism that characterizes the interpretation on social media.

D. Conclusion
Treating the interpretation activities carried out by the @quranreview account on Instagram as a mechanism that leads to the conclusion of the validity of meaning, method, and function ignores ideological tendencies through framing-the belief in the unequal purpose of QS. al-Nisā' [4]: 34, which gives rise to various acts of discrimination against women, is responded to by presenting opinions framed through the meaning of words as a composition of the overall purpose of the verse. The framing process introduced by the @quranreview account changes the interpretation mechanism on social media. Deliberate and tendentious forms of meaning emerge as the dominant meaning product, and the scope of definition produced is dialectical and actual. The account owner uses various authoritative references of interpretation to strengthen the slanting of meaning opinions towards readers so that readers believe that the meaning uploaded represents the intended meaning of the verse. The model of slanting importance in the form of framing is achieved by using coherent referential and functional propositions as a vehicle for the ideological tendencies of the account owner.
The identification of propositions as a framing device that can lead to ideological tendencies results from the application of critical discourse analysis introduced by Teun A.
van Dijk. This tool provides an overview of the mechanism of describing meaning that contains aspects of the account maker's cognition of the dynamics of interpretation and awareness of the meaning of the verse believed by the social context or reality related to meaning. However, this research only focuses on the meaning model of QS. al-Nisā' [4]: 34, which is problematic in society, as presented by the @quranreview account. The mechanism of interpretation of other theological or ethical verses is not covered, which can be done to provide another perspective in tracking the model of the performance of the Qur'an by the @quranreview account.