AT-TAISIR: Journal of Indonesian Tafsir Studies

Keadilan Gender dalam Tafsir Ayat Suci Lenyepaneun: Kajian Pendidikan Berbasis Ma’na-Cum-Maghza atas QS 4: 124, 16: 97, dan 40: 40

Elis Tuti Winaningsih — 2025-12-15

This study examines the values of gender-equitable education in Muhammad Emon Hasim's Tafsir Ayat Suci Lenyepaneun using the Ma'na-Cum-Maghza theory. This study is motivated by the continued dominance of gender bias in the interpretation of the Qur'an and the limited study of local Nusantara interpretations. This study aims to analyze the interpretation of QS 4:124, QS 16:97, and QS 40:40 and identify the values of gender-equitable education they contain. This research is a qualitative literature study with a contextual interpretation and gender analysis approach. The primary data is the Tafsir Ayat Suci Lenyepaneun, while secondary data comes from classical and modern interpretations, and Islamic gender literature. The analysis is carried out through the stages of ma'na (historical-linguistic meaning) and maghza (ideal and contextual significance). The results of this study indicate that the interpretation of the Lenyepaneun Holy Verse affirms the equality of men and women in faith, deeds, and rewards, and contains educational values of faith, morals, and gender-just practices. The novelty of this research lies in its exploration of the integration of Sundanese culture into gender interpretation, which makes a significant contribution to the study of Indonesian interpretation.

Analisis Linguistik-Kontekstual atas Frasa ‘Ażāb Al-Khiz-y dalam Al-Qur’an: Perspektif Toshihiko Izutsu dan Fazlur Rahman

Saiful Millah — 2025-12-15

The controversy that arises after a disaster occurs is whether it was punishment or not. The correlation between disaster and punishment can be concluded from two types of punishment in the Qur’an, first, the punishment in the world (al-‘ażāb al-adnā), and second, the punishment in the afterlife (al-‘ażāb al-akbar). One form of al-‘ażāb al-adnā is a natural disaster. The Qur’an also mentions the phrase ‘ażāb al-khiz-y which is related to the sentence fī al-ḥayāt ad-dunyā, so that is considered part of the punishment in the world. So far, there has not been a thematic interpretation study that focuses on discussing the term al-khiz-y and the phrase 'ażāb al-khiz-y, so it is necessary to be able to describe the meaning of the term as one of the characteristics of al-'ażāb. This qualitative research which focuses on verses in the Al-Qur’an containing the terms al-Khiz-y and ‘Ażāb al-Khiz-y based on Fazlur Rahman’s Double Movement theory and takes a semantic approach to the text of Al-Qur’an according to Toshihiko Izutsu. The primary data are the verses of the Qur'an that display the term al-khiz-y and the phrase 'ażāb al-khiz-y as well as the interpretations of the commentators in the classical and contemporary codification eras. The term al-khiz-y in the Al-Qur’an has three meanings : (1) al-faḍīḥah means humiliating; (2) al-‘uqūbah means punishment, sanction or retribution; and (3) al-‘ażāb means doom or torment. The disasters that occurred during the time of the Prophet Muhammad’s people until the end of time cannot be called punishment (al-‘ażāb), but only as world sanctions, retribution or punishment. The actualization of Allah’s Love (ar-Raḥmān) is more dominant than the Allah’s Power (al-'Azīz) towards the people of the Prophet Muhammad Saw.

Epistemologi Hudā dalam QS 2:185: Analisis Leksikal, Tafsir Klasik, dan Relevansi Kontemporer

Anas Kholik — 2025-12-15

This study aims to examine the meaning of hudā in Qur’an 2:185 as the epistemological foundation through which the Qur’an guides human beings in understanding, evaluating, and verifying truth. Previous research has generally discussed hudā within theological or broad thematic frameworks, resulting in limited exegetical attention to key verses that articulate the epistemic structure of Qur’anic guidance. To address this gap, this study applies a thematic exegesis (tafsīr mawḍū‘ī) approach consisting of three main stages. First, a lexical analysis of the root h-d-y is conducted to map its Qur’anic semantic field, including its core meaning, morphological derivations, and contextual usage across the Qur’an. Second, Qur’an 2:185 is examined through comparative exegesis (tafsīr muqāran), incorporating the interpretations of al-Ṭabarī, Fakhr al-Dīn al-Rāzī, Ibn Kathīr, and M. Quraish Shihab to identify both convergences and divergences in their understanding of hudā. Third, an epistemological synthesis is developed to relate the structural concept of Qur’anic guidance to contemporary challenges, particularly the rise of post-truth discourse, information overload, digital misinformation, and algorithmic bias that increasingly shape modern epistemic environments. The findings indicate that hudā in Qur’an 2:185 encompasses three interconnected epistemic dimensions: (1) dalālah, the directional guidance that orients human cognition toward truth; (2) bayān, the explanatory dimension that clarifies legal, ethical, and theological principles; and (3) tamyīz, the faculty of discerning truth from falsehood through a synergy of revelation, reason, and empirical reality. This study concludes that hudā is not merely spiritual guidance but a coherent Qur’anic epistemology relevant for strengthening scientific ethics, knowledge verification, and intellectual integrity in the digital age.

Kedudukan Harta sebagai Fitnah dalam QS. al-Humazah: Analisis Tematik atas Tafsir al-Sya’rāwī

Fakhry Fadhil — 2025-12-15

Wealth constitutes a fundamental aspect of human life, serving as a means of fulfilling needs and sustaining existence. However, the Qur’an emphasizes that wealth is not merely a blessing but also a fitnah (trial) that may lead to arrogance, pride, and behaviors characterized by humazah and lumazah, namely the tendency to mock, disparage, and demean others. Previous studies on Q.S. al-Humazah have predominantly adopted a normative ethical approach and have not sufficiently addressed contemporary phenomena such as exhibitionism, social-image construction, and symbolic superiority. This study aims to analyze the status and meaning of wealth in Q.S. al-Humazah through the perspective of Tafsīr al-Sya‘rāwī, in order to uncover the moral-psychological dimensions of wealth as a trial. Employing a library research method, this study uses Tafsīr al-Sya‘rāwī by Mutawallī al-Sya‘rāwī as its primary source and applies the al-adabī al-ijtimā‘ī (literary-social) exegetical approach, which emphasizes the relevance of Qur’anic values to social dynamics, moral conduct, and human behavior. The findings indicate that wealth in Q.S. al-Humazah is not confined to material possessions but also encompasses various forms of human advantages, such as intelligence, beauty, social status, success, and other forms of social prestige that may function as trials. When misused, these advantages foster a sense of superiority, encourage arrogance, and generate demeaning attitudes toward others. Theoretically, this study contributes to a broader understanding of wealth as a symbolic entity that shapes the quality of one’s faith, while methodologically affirming the relevance of the literary-social exegetical approach as a contextual model for interpreting the Qur’an in relation to contemporary social realities.

Epistemologi Empiris Qur’ani: Kajian Tafsir Tematik atas QS. Āli ‘Imrān [3]: 190-191, al-Ḥujurāt [49]: 6, dan al-Mulk [67]: 3-4

Anas Kholik — 2025-12-15

The study of empirical verses in the Qur’an has gained renewed significance in the context of twenty-first–century scientific advancement, digital transformation, and the rapid circulation of information. Although discussions on the integration of science and religion have grown within Islamic philosophy and contemporary epistemology, many of these works exhibit a fundamental gap: the Qur’anic text itself is not analyzed as the primary object of study. Instead, empirical verses are often cited as slogans to support the discourse of “Islamic scientific ethics” or “integrative epistemology,” without undergoing rigorous tafsir-based examination. This research fills that gap by Conducting a thematic exegesis of three foundational empirical verses: Āli ‘Imrān [3]:190–191, which emphasizes cosmic contemplation (tadabbur); al-Ḥujurāt [49]:6, which establishes the principle of verification (tabayyun); and al-Mulk [67]:3–4, which introduces the principle of repeated observation (takrār al-baṣar). Employing the tafsīr mawḍū‘ī (thematic exegesis) method, this study integrates linguistic analysis, semantic mapping, contextual background, and a comparative reading of classical and contemporary commentaries. The findings reveal that these three verses collectively construct a Qur’anic empirical epistemology founded on three pillars: reflective observation (tadabbur), verification of information (tabayyun), and repeated examination (takrār al-baṣar). Together, they offer not only a Qur’anic articulation of empirical reasoning but also a value-laden framework in which empirical inquiry is guided by spiritual awareness and ethical responsibility. This research contributes to Qur’anic studies by grounding the discourse of empiricism and epistemology in the text itself rather than in philosophical abstraction. The proposed model provides a conceptual foundation for developing research methodology, scientific ethics, and Islamic education that are firmly rooted in the Qur’anic worldview.

Sektarianisme dalam Penafsiran Relasi Muslim–Non-Muslim: Analisis Komparatif Tafsir Sunni dan Syiah

Syaiful Arief — 2025-12-15

This article analyzes sectarianism in the interpretation of Qur’anic verses concerning the relationship between Muslims and non-Muslims by comparing classical and modern exegesis from Sunni and Shia traditions. The study focuses on four thematic groups of verses: religious freedom, interfaith dialogue, political allegiance, and interfaith marriage. Employing Hans-Georg Gadamer’s philosophical hermeneutic framework, it explores how the historical and ideological horizons of the exegetes influence their interpretive outcomes. The findings reveal that classical commentaries, such as those of Ibn Kathir and al-Tha‘barsi, tend to be apologetic and normative, while modern exegeses by Wahbah al-Zuhaili and Muhammad Husain al-Thabathabai exhibit a more humanistic and contextual orientation. Despite their sectarian and methodological differences, both traditions share a common ethical aim—to maintain a balance between faith and humanity. This study underscores the significance of inter-sectarian exegetical dialogue as a means to foster an inclusive and universal understanding of Islam.

Transformasi Pengetahuan dalam QS. Al-Baqarah Ayat 260: Analisis Tematik atas Peran Burung Sebagai Media Epistemik

Afrizal El Adzim Syahputra — 2025-12-15

This article analyzes the process of knowledge transformation in Qur’an Surah Al-Baqarah (2):260 by positioning birds as an epistemic medium in faith-based learning. The study aims to explain how revelation, empirical observation, and direct experience interact in enhancing the quality of Prophet Ibrahim’s (peace be upon him) conviction. The research employs a thematic (mawḍū‘ī) tafsir method with a qualitative approach, utilizing linguistic analysis of the verse, comparative examination of classical and contemporary Qur’anic exegesis, and the framework of Islamic epistemology. The findings indicate that the event described in this verse represents stages of knowledge transformation from ‘ilm al-yaqīn to ‘ayn al-yaqīn, culminating in ḥaqq al-yaqīn through an empirical demonstration directly commanded by Allah. Birds function as concrete media that enable experiential validation of the truth of revelation. These findings affirm that the Qur’an does not merely present theological doctrine but also offers an experiential learning model that is highly relevant to the development of epistemology and educational methodology in contemporary Islamic education. This study underscores the importance of an empirical approach in faith education that maintains a balance between rationality and spirituality.

Istiqāmah dalam Al-Qur’an: Analisis Tematik dan Implikasi Teologis pada QS. al-Ahqāf/46:13 dan QS. Fuṣṣilat/41:30

Ahmad Furqon Al Mubarok — 2025-12-15

Istiqāmah is an essential attitude in life. However, it remains a concept that is easy to articulate but difficult to practice consistently among Muslims. This article explores the meaning of istiqāmah in the Qur'an through a thematic interpretation (Tafsīr maudhū‘ī) approach, focusing on two key verses: Surah al-Ahqāf/46:13 and Surah Fuṣṣilat/41:30. In addition, the article discusses the benefits of istiqāmah, including being a means for prayers to be granted, a cause for sustenance, and a source of optimism and self-confidence. The article also outlines steps to actualize istiqāmah, such as purifying intentions, maintaining earnest effort (ikhtiyār), and fostering a righteous social environment. This study employs a qualitative method in the form of library research, using Tafsīr al-Marāghī by Shaykh Aḥmad Muṣṭafā al-Marāghī as the primary source, and Tafsīr Ibn Kathīr, Tafsīr al-Miṣbāḥ, along with several other references as secondary sources. The findings indicate that istiqāmah in the Qur’anic context refers to firmness in faith (‘aqīdah) and consistency in worship without associating partners with Allah. Those who uphold istiqāmah are promised tranquility, inner peace, and the reward of Paradise. These findings highlight the urgency of embodying istiqāmah in the lives of Muslims as a pathway to both spiritual and social success.

Dua Fasad Bani Israel: Analisis Komparatif Tafsir Klasik dan Kontemporer atas Al-Isra’ 4–7

Muqoddam Cholil — 2025-12-15

Surah Al-Isra’ verses 4–7 articulate a divine decree concerning two instances of corruption (fasādain) committed by the Children of Israel, which has generated interpretive divergence within the tradition of Qur’anic exegesis, particularly regarding the identification of the second corruption and its historical scope. This study aims to analyze and compare the interpretations of classical and contemporary Qur’anic exegetes in order to examine differences in interpretive horizons, methodological approaches, and contextual relevance. Employing a qualitative library-based research design, this study applies a comparative tafsir method informed by a contextual hermeneutical framework. Primary sources include classical exegesis Jāmi’ al-Bayān by al-Ṭabari and Tafsīr al-Qur’ān al-‘Aẓīm by Ibn Kathir—as well as contemporary exegesis, namely Fī Ẓilāl al-Qur’ān by Sayyid Qutb and Tafsīr al-Sya‘rāwī by Muhammad Mutawalli al-Sya‘rāwī. The findings indicate that classical exegetes predominantly interpret the two instances of corruption as historical events that occurred prior to the mission of the Prophet Muhammad (peace be upon him), relying heavily on transmitted reports and retrospective historical reconstruction. In contrast, contemporary exegetes adopt a contextual reading that relates the notion of the second corruption to post-prophetic socio-political realities, while remaining grounded in the linguistic structure of the text and the Qur’anic concept of sunnat Allāh in history. This study demonstrates a paradigmatic shift in Qur’anic interpretation from a primarily historical-narrative approach toward a contextual-hermeneutical framework, highlighting the dynamic interaction between text, history, and modern reality in Qur’anic exegesis.