Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis
This international academic journal, with both print (ISSN 1411-6855) and online (ISSN 2548-4737) editions, serves as a platform for scholarly discussions in Qur'an and Hadith studies, following a rigorous peer-review process. It focuses on textual and contextual approaches, welcoming high-quality manuscripts in English, Bahasa Indonesia and Arabic. The journal encourages diverse contributions from various academic traditions and viewpoints, both classical and contemporary. The journal aims to facilitate global idea exchange, including scholars from the East and West, promoting interdisciplinary research.
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Reception of the Prophet Muhammad’s Physical Descriptions from al-Syamāʾil al-Muḥammadiyyah in Digital Media
This article examines debates over visual depictions of the Prophet Muḥammad by reconnecting them to their canonical roots in al-Syamāʾil al-Muḥammadiyyah. Classical hadith sources especially al-Tirmiżī’s al-Syamāʾil al-Muḥammadiyyah, articulate detailed verbal portraits of the Prophet that function as an aniconic “verbal icon” within Islamic tradition. It addresses a scholarly gap in which studies of cartoons, memes, and films are often media-centered and seldom grounded in the hadith corpus that first articulated the Prophet’s physical attributes, leaving the link between canonical verbal portraits and modern visual translations underexplored. Methodologically, the article applies a reception-history approach (reception analysis) to three datasets: (1) descriptive hadith on the Prophet’s traits, (2) Indonesian sermons and mawlid recitations, and (3) contemporary digital media (memes, cartoons, films), using qualitative content analysis. The study finds that controversy stems less from visualization per se than from competing regimes of authority that govern representation: Islamic tradition transmits these canonical verbal portraits, whereas modern media often circulate images detached from those sources, intensifying public dispute. Bridging textual scholarship and social practice, the article shows how syamāʾil-based descriptions are orally received in devotional settings and how their norms of reverence collide with satire- and free-speech logics online, clarifying why certain images provoke offense while others do not.
Copyright (c) 2025 Muhammad Alfatih Suryadilaga, Ahmad Murtaza MZ, Cut Nadila Apni, Resky Eka Yulianti http://creativecommons.org/licenses/by-nc-nd/4.0
The Ritual Agency and Living Tradition of Aḍ-Ḍamm ‘Alā Qalb al-Qur’ān in Local Islamic Communities of Banyumas
This ethnographic research investigates the living tradition and protective belief (tolak bala’) associated with the Aḍ-Ḍamm ‘Alā Qalb al-Qur’ān manuscripts preserved in two pesantren mosques in Banyumas, Central Java, i.e., Al-Djazuli Pliken and Pasulukan Sokaraja Lor. Local Muslim communities believe that possessing or storing these sacred manuscripts safeguards individuals, households, and places of worship from disasters, particularly fire. Over time, this belief has transformed from an individual conviction into an institutionalized communal practice, representing an intersection of Islamic textual reverence and localized ritual protection. Distinct from prior studies that focus primarily on textual content or codicological features, this study emphasizes the material, social, and symbolic dimensions of these manuscripts as active agents within local religious life. Drawing on in-depth interviews, participant observation, and narrative analysis, this research demonstrates how these manuscripts function simultaneously as sacred texts, material amulets, and markers of Islamic identity. Theoretically, this study contributes to debates on the materiality of sacred texts, folk belief systems, and the construction of ritual protection within localized Islamic traditions. The findings illustrate how Penginyongan Muslim communities in Banyumas embody and sustain a living tradition in which Islamic manuscripts transcend their textual function and are integrated into everyday practices of spiritual protection. This localized synthesis of belief, ritual, and manuscript materiality offers new insights into the interplay between Islam, culture, and protective traditions in Southeast Asian Muslim societies.
Copyright (c) 2025 Mohamad Sobirin http://creativecommons.org/licenses/by-nc-nd/4.0
Translating Sacred Scriptures in Sundanese: A Comparative Analysis of the Bible and the Qur’an in West Java, Indonesia
This study critically examines the various characteristics of the Sundanese translations of the Bible and the Qur’an. It focuses on two translations of each scripture—S. Coolsma’s 1891 and the LAI 1991 editions of the Bible, alongside Miwah Tarjamahna (2002) and MORA (2020) translations of the Qur’an. Using library research and employing Venuti’s theory of foreignization-domestication, as well as Vermeer’s Skopos theory, this study examines linguistic orientations in both target and source languages. The findings reveal significant distinctions in translation strategies. Bible translations into Sundanese predominantly adopt domestication strategies, emphasizing fluency and accessibility in the target language. In contrast, the Qur’anic translations preserve source language structures through foreignization, reflecting fidelity to original Arabic forms. These tendencies are shaped not only by textual and doctrinal considerations but also by historical and sociolinguistic contexts. Specifically, Bible translations are characterized by colloquial expression and dynamic shifts in Indonesian Bible translation movements, while Qur’anic translations maintain formal diction and syntactic patterns rooted in Arabic. The analysis further identifies lexical, semantic, and syntactic patterns that reveal each scripture’s translation ideology. These differences illustrate how theological authority, religious tradition, and institutional policy influence linguistic choices. The study highlights the importance of understanding translation as a cultural and ideological act, particularly in multilingual and multi-religious regions such as West Java.
Copyright (c) 2025 Roni Nugraha, Intan Permanik, Jajang A Rohmana http://creativecommons.org/licenses/by-nc-nd/4.0
Qur’anic Interpretation among Sasak Muslims across Communities, Theologies, and Ideological Conflicts
The Sasak Muslim community in Lombok, Indonesia has a long history of interpreting the Qur’an in ways that reflect their unique social and cultural setting—especially through oral traditions and communal religious practices that date back to the 16th century. Despite this, most studies on Islam in Lombok have focused mainly on rituals, teachings, or the sociocultural differences between Islam Wetu Telu and Waktu Lima. What often gets overlooked is how these communities actually make sense of the Qur’an, and how their interpretations influence their religious identity or even contribute to tensions between groups. This study addresses that gap by looking closely at how Qur’anic interpretation works on the ground among Sasak Muslims. Using a qualitative approach—through field observations, in-depth interviews, and document analysis—this research explores how different forms of tafsir have emerged within the Wetu Telu and Waktu Lima communities. It finds that Wetu Telu Muslims built their religious identity through oral interpretation, delivered by early preachers in simple, local language during the initial spread of Islam in Lombok at the end of the 16th century. Their approach tends to be flexible, adapting Qur’anic teachings to local traditions and values. In contrast, Waktu Lima Muslims developed a more textual and orthodox form of tafsir, rooted in classical Arabic commentaries brought home by Sasak scholars (tuan guru) who studied in the Middle East. They institutionalized this knowledge in pesantren, turning them into canters of formal Islamic learning. This study contributes to the growing field of tafsir studies by expanding the focus beyond written texts, showing that interpretation can also be oral, social, and embedded in everyday religious life. By comparing local and textual models of tafsir, this research offers a new way to understand how the authority of interpretation is shaped—and contested—within the diverse landscape of Indonesian Islam.
Copyright (c) 2025 Muhammad Taufiq, Muhammad Said http://creativecommons.org/licenses/by-nc-nd/4.0
Sufi Hermeneutics and Symbolic Tafsir in the Javanese Manuscript Hakikate Bismillah
The exploration of Qur'anic commentaries rooted in the Islamic traditions of the Nusantara offers valuable insight into the development of a more contextually and spiritually hermeneutic framework. This study focuses on Hakikate Bismillah, a Sufi-influenced tafsir manuscript composed in Javanese-Pegon script and originating from a pesantren in Lamongan, East Java. Through symbolic and experiential readings, the manuscript articulates a mystical interpretation of the phrase Bismillāhirraḥmānirraḥīm, grounded in inner reflection and spiritual awareness. At the heart of this research is an effort to uncover the esoteric interpretive structure underlying the text and to analyze its synthesis with classical Sufi hermeneutics and Javanese cosmological thought. The study employs a qualitative-descriptive methodology, with content analysis serving as the central analytical instrument. This is complemented by a selective philological examination of the manuscript and informed by key works in the Sufi tradition, particularly those of Ibn ʿArabī, al-Qushayrī, and al-Ghazālī. A comparative lens is also applied to situate Hakikate Bismillah within the broader landscape of local Qur'anic exegesis across the Indonesian archipelago. Primary data are sourced from a digitized copy of the manuscript preserved in the British Library collection (EAP061/2/65), alongside secondary literature in both Sufi exegesis and Javanese metaphysical texts. Analysis reveals that the constituent syllables bis, mil, and lah in the word bismillah are interpreted as progressive spiritual stations, īmān (faith), tawḥīd (divine oneness), and maʿrifah (gnosis), respectively. These are intricately tied to the concept of ati, the Javanese term corresponding to the Arabic qalb (spiritual heart), regarded as the inner vessel of divine consciousness. This manuscript thus offers a distinctive model of esoteric tafsir that interlaces Sufi metaphysics, Qur'anic semiotics, and localized spiritual cosmology. The study’s principal contribution lies in proposing a hermeneutical paradigm that integrates transcendental insight with cultural particularity, thereby advancing Qur'anic interpretation in directions that are not only interdisciplinary and dialogical, but also deeply transformative.
Copyright (c) 2025 Moh. Mauluddin, Moh. Fiqih Firdaus, Misbahul Munir, Ulfa Mina Azkiyah http://creativecommons.org/licenses/by-nc-nd/4.0
Tawhid and Qur’anic Interpretation in Early 20th-Century Minangkabau: A Philological-Theological Study of Abdul Latif Syakur’s al-Tawḥīd (1882–1963)
The Islamic reform movement in early 20th-century Minangkabau, West Sumatra, evolved through three phases. The first phase involved intellectual engagement, followed by military conflict, and later, modernization through education. During the third phase, scholarly production increased significantly. However, reformist literature predominantly concentrated on debates about tariqa (religious order) and fiqh (jurisprudence). Substantive discourse on tawhid (oneness of God) was absent, which forms the foundation of aqidah (creed). This study explores Abdul Latif Syakur’s al-Tawhid manuscript (1882–1963) to explore this underexamined aspect of Islamic theological discourse. Employing an integrative qualitative approach (philological-theological and historical analysis), the research explores three aspects: (1) Syakur’s construct of integrative tawhid, which synthesizes rubūbiyyah (lordship), ulūhiyyah (godship), and asmā’ wa ṣifāt (divine names and attributes); (2) his critique of shirk (associating partners with God) in both its jahiliyyah (pagan-ritualistic) and modern (secular-materialistic) forms; and (3) the role of ikhlas (sincere devotion) as a bridge between tawhidand social praxis. The findings show Syakur presents a non-polemical approach, integrating Minangkabau's local values (adat basandi syarak, or Sharia-based tradition) with Islamic doctrine. He also critiques the tendency to reduce tawhid to ritual formalism or a strict separation between religion and state. His concept of modern shirk provides valuable insights into current challenges, such as materialism and environmental issues. By integrating education and literacy at an institution informally known as Surau Si Camin, Syakur contributed to a holistic reform that emphasized the unity of aqidah, ethics, and social responsibility. This study affirms the relevance of integrative tawhid as a framework for conflict resolution and interfaith dialogue in pluralistic societies while revitalizing the intellectual legacy of Islam in the Nusantara region (the Malay-Indonesian archipelago).
Copyright (c) 2025 Ridhoul Wahidi, Benny Afwadzi, Syafril, Riki Rahman http://creativecommons.org/licenses/by-nc-nd/4.0
Qur’anic Ecotheology and the Ethics of Forest Protection in Indonesia
Indonesia’s alarming rate of forest degradation, amounting to approximately 1.45 million hectares lost in the past five years, has far-reaching ecological, climatic, and socio-cultural consequences. Beyond the environmental dimension, this crisis raises profound theological concerns, especially within the Islamic worldview, which frames human beings as khalifah (stewards) entrusted with preserving the Earth. The Qur’an emphasizes the importance of ecological balance (mīzān) and explicitly condemns destruction (fasād) on Earth, suggesting that environmental care is a moral and spiritual obligation. This study explores the relevance of Islamic Eco theological principles to Indonesia’s Law No. 18 of 2013 on the Prevention and Eradication of Forest Destruction. Using a hermeneutic analysis of selected Qur’anic verses (Al-Baqarah [2]:164, Al-Aʿrāf [7]:56, and Al-Aḥzāb [33]:72), combined with comparative legal analysis, the research highlights the alignment between religious ethics and statutory forest protection. While the law reflects procedural strength, it lacks integration with deeper Eco theological values that could inspire stronger public commitment. It is understandable that legal frameworks often rely on institutional enforcement, yet in religious societies such as Indonesia, faith-based approaches can enhance policy legitimacy and moral motivation. This study argues for the integration of Qur’anic values, such as stewardship, moderation, and accountability, into environmental education and legal application. Doing so may transform forest conservation from a mere regulatory task into an act of spiritual devotion and collective responsibility. Further empirical research is needed to examine how such integration plays out in practice within local communities, offering valuable insights for more holistic and culturally grounded environmental governance.
Copyright (c) 2025 Afrizal Nur, Hayati bin Husin, Alwizar, Muhammad Yasir http://creativecommons.org/licenses/by-nc-nd/4.0
The Phenomenon of Bugis Tafsir on Islamization in Eastern Indonesia
This article examines the phenomenon of Bugis tafsir, both written and oral, produced by the As'adiyah ulama during the Islamization of Eastern Indonesia. As’adiyah, the oldest pesantren in the region, played a crucial role in the dissemination and teaching of Islam. Within this process of Islamization, Bugis tafsir emerges as a significant subject of study, as tafsir was foundational to the establishment of this pesantren. This is exemplified by the Bugis tafsir Tafsir Surah Amma Bil-Lughah Al-Buqisiyyah by AGH. Muhammad As’ad Al-Bugisy, the founder of As’adiyah. Furthermore, Bugis tafsir has been developed in various forms by As'adiyah scholars, initiated by the early students of the pesantren’s founder. This article argues that local tafsir is not only part of the intellectual heritage of pesantren but also plays a vital role in shaping pesantren traditions. This study employs a phenomenological-historical approach, combining literature review and fieldwork. Its findings indicate that the production of Bugis tafsir is essential for the promotion and transmission of Islam in Eastern Indonesia through Qur'anic interpretation that engages with contemporary contexts. This role is particularly evident in three key aspects: (1) culturally rooted da'wah (religious outreach), (2) the preservation of intellectual and cultural heritage through interpretation, and (3) the safeguarding of the distinctiveness of pesantren and Bugis culture. These three primary functions highlight the importance of employing local languages in the process of Islamization through interpretation—especially within the cultural framework of the interpreter, particularly when the interpreter is a pesantren ulama.
Copyright (c) 2025 Firdaus, Muhammad Alwi HS, Iin Parninsih, Achmad Abubakar http://creativecommons.org/licenses/by-nc-nd/4.0
Localizing The Qur’an in Javanese Pesantren: A Socio-Cultural Interpretation of Al-Ibrīz and Al-Iklīl
The production of Javanese Qur’anic commentaries in Pegon script within the pesantren (Islamic boarding school) tradition reflects the authors varying degrees of engagement with the socio-cultural realities of Javanese society. This paper investigates the influence of socio-cultural factors in Al-Ibrīz li Ma’rifat Tafsīr al-Qur’ān al-‘Azīz by Bisri Mustafa from Pesantren Raudhatut Thalibin (Rembang, Central Java), and Al-Iklīl fī Ma’ānī al-Tanzīl by Misbah Mustafa from Pesantren Al-Balagh (Tuban, East Java). Adopting a descriptive-analytical method, this study explores how both authors responded to socio-cultural phenomena or offered culturally grounded interpretations in their tafsir works. Their use of local knowledge and their responses to cultural practices are analyzed through content analysis to determine their interpretive orientations—whether leaning toward Arabization, Islamization, or localization. The findings reveal that both authors utilize local knowledge to explicate Qur’anic meanings. In responding to social phenomena, they adopt two main approaches: critical evaluation and selective accommodation of cultural practices. This study affirms the dynamic intellectual engagement of pesantren kiais in contextual Qur’anic interpretation.
Copyright (c) 2025 Ahmad Baidowi, Yuni Ma’rufah http://creativecommons.org/licenses/by-nc-nd/4.0
The Concept of Munkar in al-Dhahabī’s Critique of al-Ḥākim’s Hadith Authentication in al-Mustadrak
The exclusion of certain hadiths by the compilers of al-Shaykhān (Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim), despite their acceptance of the same transmitters in other narrations, indicates the presence of particular flaws within those reports. This selective process has generated substantial discussion in the field of hadith criticism, especially around the notion of “authentication according to their conditions.” Scholarly debates have long centered on how such conditions were defined, interpreted, and applied by later critics. This study explores the methodological divergence between al-Ḥākim al-Nīsābūrī (d. 405/1014) and al-Dhahabī (d. 748/1348) concerning the use of Bukhārī and Muslim’s criteria as benchmarks for authenticity. Specifically, it examines hadiths that al-Ḥākim classified as “authentic according to the conditions of al-Shaykhān or one of them,” but which al-Dhahabī subsequently rejected as munkar. Through an inductive-critical approach, the analysis engages six representative cases drawn from al-Mustadrak and Talkhīṣ al-Mustadrak, allowing for a close reading of how both scholars articulated and operationalized their respective standards. The findings suggest that al-Ḥākim’s approach to authentication was often generous, at times overlooking structural and contextual defects, whereas al-Dhahabī’s assessments reflected a stricter evaluative framework. His judgments of munkar frequently rested on the identification of weak transmitters, disrupted isnād structures, or questionable transmission contexts. Beyond highlighting their methodological contrast, this study raises broader questions about the coherence and applicability of “conditions of the Shaykhān” as a category of hadith validation. Rather than closing the debate, the cases underscore the interpretive tensions within classical hadith criticism and invite further inquiry into how later scholars negotiated between textual authority and critical scrutiny.
Copyright (c) 2025 Sanaa Fadel Abbas, Maessa Ali Rawabdeh http://creativecommons.org/licenses/by-nc-nd/4.0
Navigating Sunan Sittah in Exploring the Prophetic Style of Coping with Mental Health Issues: A Case Study on Sadness
This article explores the prophetic style of coping with mental health issues especially sadness by navigating sunnah. The Sunnah of the prophet are documented in the Quran and sunan sittah comprises of Sahih Bukhari, Sahih Muslim, Jami al-Tirmizi, Sunan Ibn Majah, Sunan Abi Daud and Sunan al-Nasai. There are many modern ways of coping with mental health issues, however Muslims are guided by the Prophet on how to live their life according to the revealed knowledge, in addition to acquired knowledge. One pertinent question is: how did the Prophet Muhammad P.B.U.H sustain his mental health despite misfortunes and obstacles in his daily life? The prophet is an exemplar to Muslims. Therefore, it is of paramount importance to gather the data in answering the research question. Data collection was done by using the method of documentation. The primary sources are the Quran and traditions. All collected data were categorized based on specific themes. Methods of inductive, deductive, comparative and contents analyses were rigorously implemented to generate novelties and findings. The findings exhibit that the prophetic styles are pragmatic and widely used in modern coping style. It seems that the prophetic style is relevant in the era of artificial intelligent. To conclude, this article proposes to all Muslims to learn and practice the prophetic style of coping mental health issues.
Copyright (c) 2025 Aizan Ali @ Mat Zin http://creativecommons.org/licenses/by-nc-nd/4.0
Fiqh of Biotechnology: Reinterpreting Qur'anic Verses on the Impurity of Pigs and Its Implications for the Halal Status of Vaccines
The use of pig-derived ingredients in vaccine production, such as trypsin enzyme and gelatin, has sparked controversy among Muslims. This issue stems from the fiqh understanding of the impurity (najāsah) of pigs as stipulated in the Qur'an and Hadith through Qur'anic interpretation. This study aims to reinterpret Qur'anic verses and Hadith on the impurity of pigs within the framework of Fiqh of Biotechnology, a novel approach integrating Islamic jurisprudence and biotechnology. This research employs a qualitative method based on library research, analyzing Qur'anic verses, Hadith, classical and contemporary tafsir, fatwas of Islamic scholars, and relevant biotechnology literature. The findings reveal that there are six Qur'anic verses and at least three Prophetic Hadiths declaring the prohibition of pigs, yet interpretations among scholars vary. From a biotechnological perspective, the trypsin enzyme used in the cell culture stage of vaccine production is entirely removed through filtration and purification processes, rendering it pure. Meanwhile, pig-derived gelatin undergoes significant transformation during vaccine production, which, according to the concept of istihalah, has the potential to alter its legal status to halal. By integrating the fiqh principles of thaharah, najis-mutanajjis, and istihalahwith the purification principles of biotechnology, this study proposes the Fiqh of Biotechnology as a new approach in assessing the halal status of vaccines containing pig-derived ingredients.
Copyright (c) 2025 Ali Imron, Anif Yuni Muallifah http://creativecommons.org/licenses/by-nc-nd/4.0
Just a Philomath, not a Polymath: Did the Paradigm of Integration-Interconnection of Sciences Obscure or Illuminate the Study of the Qur’an and Tafsir in Academic Institution?
“You can blame me, that I started (the Integration-Interconnection of Science, hereinafter referred to as I-Con) from a theological (agenda), but my theology is not your theology. The difference (between them) is in the cross-reference of (sciences)”. This was Amin Abdullah’s response to a question addressed to him on whether the I-Con mega project is better regarded as an academic or theological agenda, a query that will always haunt it for years to come, as long as one still wonders if academic and theological studies to religious texts can swim in the same pool. This article is written to divulge some challenges and pitfalls in the mainstreaming of the I-Con paradigm for lecturers and students of the Qur’an and Tafsir Studies program in Indonesian Islamic Universities. Foremost is the nature of this paradigm as a reformist preaching orientated towards contextual-thematic interpretation, thus diverting the main attention of researchers in Qur’anic studies from uncovering many other important elements of the Qur’an. This article further argues that I-Con has significantly contributed to the establishment of what is referred to as the academic echolalia in applying foreign theories to tafsir studies, an oversight that should be rethought before it goes too far away.
Copyright (c) 2025 Muammar Zayn Qadafy, Yunita http://creativecommons.org/licenses/by-nc-nd/4.0
The Consistency of Ibn Ḥibbān to the Ḥujjiyyah Narrated by al-Mudallīsīn in Ṣaḥīḥ Ibn Ḥibbān
Imam Ibn Ḥibbān was a prominent scholar in various Islamic sciences, particularly ḥadīth. Among his major works is Ṣaḥīḥ Ibn Ḥibbān. In this book, as well as in other works such as al-Thiqāt and al-Majrūḥīn min al-Muḥaddithīn, he explicitly stated that he would not accept ḥadīth narrations classified as riwāyah al-mudallas. However, instances of such narrations appear in Ṣaḥīḥ Ibn Ḥibbān, indicating differences in the methodology applied across these works. Furthermore, notable discrepancies exist between Ibn Ḥibbān's definition of riwāyah al-mudallas and those of other muḥaddithīn. This study aims to examine Ibn Ḥibbān 's definition of riwāyah al-mudallas and evaluate the consistency of his methodology in addressing these narrations. To achieve these objectives, the research employs a qualitative approach, collecting data primarily from major ḥadīth sources and analyzing them using both inductive and deductive methods. The findings of this study reveal that Ibn Ḥibbān defines al-mudallis as a narrator who reports from a teacher, they have met but narrates reports they have not directly heard or a narrator who reports from a contemporary without ever meeting them, using terminology that implies otherwise. Moreover, Ibn Ḥibbān followed his methodological principles and objectives when including riwāyah al-mudallas in his Ṣaḥīḥ. This study contributes to a deeper understanding of the concept of riwāyah al-mudallas among ḥadīth scholars and Ibn Ḥibbān’s approach in addressing these narrations in his collection.
Copyright (c) 2025 Mohd Nor Adli bin Osman, Muhamad Rozaimi bin Ramle http://creativecommons.org/licenses/by-nc-nd/4.0
Quranic Exegesis Studies in Malaysia: Realities, Challenges and Future Direction
The study of Quranic exegesis in Malaysia has witnessed significant developments. However, various challenges persist, particularly in the form of misinterpretations. Identifying these misinterpretations is crucial to fostering accurate understanding and addressing contemporary issues effectively. This research explores the current realities and challenges in Quranic exegesis in Malaysia, identifies the forms of misinterpretations, and anticipates future directions to ensure accurate and contextually relevant interpretations of Quranic verses. This study reviews prominent Malaysian exegetical works, such as al-Bayan Pada Ta'wil Ayat-Ayat al-Quran by Abdul Aziz bin Salam, Khulasah al-Qur'an by Maulana Noh, and Pedoman Muttaqin by Abdul Hayei Abdul Syukur. Additionally, it references classical and contemporary commentaries by Muslim exegetes, including Ibn Kathir, Al-Shawkani, Al-Tabari, Al-Maraghi, Ibn Atiyyah, and Tafsir al-Misbah by Muhammad Quraish Shihab. Using a qualitative library approach, the study identifies and analyzes data from relevant sources through thematic analysis. Key themes include deviant interpretations, material constraints, lack of expertise in exegesis, and the influence of social and political factors on Quranic studies. The findings reveal that the development of Quranic exegesis in Malaysia was initially influenced by the reformative efforts of al-Azhari scholars in Egypt, pioneered by Shaykh Muhammad Abduh and further advanced by his disciples, such as Shaykh Mustafa al-Maraghi and Sayyid Muhammad Rashid Rida. Exegetical studies in Malaysia encompass traditional, scientific, and thematic approaches. Despite these advancements, challenges remain, including the misuse of Quranic interpretations for political purposes and rational interpretations by social groups such as LGBT activists, feminist movements, and figures like Kasim Ahmad, who oppose the Prophet's traditions (PBUH). These challenges stem from inappropriate methodologies, extreme ideologies, and rationalist perspectives that deviate from sound exegetical principles. This research concludes that an integrated and unified approach is needed to strengthen the methodologies of Quranic exegesis. Such efforts are essential to ensure interpretations that are not only accurate and relevant to contemporary contexts but also adhere to proper exegetical principles.
Copyright (c) 2025 Mustaffa Abdullah, Shuaibu Umar Gokaru, Faisal @ Ahmad Faisal Abdul Hamid, Mohd Roslan Mohd Nor http://creativecommons.org/licenses/by-nc-nd/4.0
Reassessing the Originality of Tarjumān al-Mustafīd: Dāūd al-Rūmī’s Contributions and the Scholarly Significance of the First Tafsīr in The Archipelago
Peter Riddell and Salman Harun have conducted studies on the originality of Tafsīr Tarjumān al-Mustafīd. However, their study was based on a limited sample (the 16th and 30th juz), which resulted in the omission of several significant aspects. This study seeks to broaden the scope of research by employing a more comprehensive methodological approach, specifically textual criticism and comparative analysis. Textual criticism is used to assess the authenticity of the text, identify its primary reference sources, and evaluate the interpolations found within the work. Additionally, this study employs comparative analysis by juxtaposing Tarjumān al-Mustafīd with notable classical commentaries, including al-Jalālain, al-Baiḍāwī, and al-Khāzin. Furthermore, an analysis of colophons and variations in writing style is conducted to elucidate the role of each contributor. This study presents three key findings. First, both Riddell and Harun concur that this work is not a translation of al-Baiḍāwī but instead of al-Jalālain. This study aligns with Harun’s assertion that Tarjumān al-Mustafīd is an orally transmitted translation of al-Jalālain, supplemented with quotations from al-Khāzin and additional interpolations, particularly in the 29th and 30th juz, which were primarily influenced by Dāūd al-Rūmī. Secondly, this study reveals that Dāūd al-Rūmī played a crucial role in the preservation and textual modifications of the work, despite its attribution to ʿAbd al-Raʾūf. Third, the scholarly significance of Tarjumān al-Mustafīd is demonstrated through its role as the first tafsīr in the archipelago to document diverse qirā’āt traditions, reflect the vernacularization of Malay culture, and serve as a vital Qur'ānic guide for the general Muslim populace in 17th-century Aceh.
Copyright (c) 2025 Muhammad Amin, Yusuf Rahman, Zulkifli http://creativecommons.org/licenses/by-nc-nd/4.0
Beyond al-Jarḥ wa at-Ta‘dīl: A Critical Study of the Narrators Accused of Lying in Sunan Ibn Mājah
Islamic scholars have endeavored to address the spread of unauthentic traditions transmitted by unreliable narrators. The science of al-Jarḥ wa al-Ta'dīl plays an important role in the study of hadith criticism as it helps determine whether the narrators are trustworthy or have a bad track record. In this context, Sunan Ibn Mājah has several narrators who have very bad reputations, and some of them are even known to have lied or fabricated traditions. This study investigates these narrators using the al-Jarḥ wa al-Ta'dīl approach. The sources of data are books on biographical dictionaries of narrators, books on fabricated traditions, and books on hadith commentaries. The study identified thirty-one narrators who were accused of lying in the name of the Prophet. Among these narrators was Ibn Mājah’s direct teacher, ‘Abd al-Wahāb b. al-Ḍaḥāk (245/859), from whom Ibn Mājah narrated six traditions. Meanwhile, the narrator with the most narrations is Jābir b. Yazīd al-Ju'fī (128/750), who has sixteen narrations. Therefore, it is important to be cautious in looking at the traditions in Sunan Ibn Mājah because some of the narrators are liars. Researchers should continue to apply al-Jarḥ wa al-Ta'dīl to maintain integrity and ensure that Muslims are protected from misleading traditions.
Copyright (c) 2025 Khoirul Anam, Hartati, Indal Abror, Ahmad ‘Ubaydi Hasbillah http://creativecommons.org/licenses/by-nc-nd/4.0
The Living QS. Saba`: 13 among Javanese Moslem Sculptors
Every depiction of living creature is forbidden in Islam, whether in the form of paintings or statues. The prohibition that originates from the hadith has become an established doctrine in Islam, even then created a unique branch of art in Islam namely aniconism. However, there is a group of Muslim sculptors in the Prumpung Magelang area who still preserve their culture as sculptors without having to confront Islamic teachings either in the philosophical or practical domains. This study aims to examine and analyze the negotiations of Muslim sculptors in Prumpung Magelang regarding the doctrine of the prohibition of sculpting in Islam. By utilizing reception theory, this field research is located in the Prumpung Magelang area, with Muslim sculptors as the research subjects, and therefore primary data is obtained based on in-depth interviews with informants consisting of key figures in Muslim sculptors and those associated with them. This study found that Muslim sculptors were aware of the existence of the doctrine that prohibits carving statues in the form of living creatures in Islamic teachings, which only applies to statues that are converted into idols (used as objects of worship). Meanwhile, the statue making industry in the Prumpung Magelang area is not at all related to religious worship and certain beliefs, therefore it is permitted. This perspective is identical (linear) with the status of the existence of statues mentioned in the Qur'an, that their existence is permitted as long as they are not used as objects of worship as in QS. Saba`:13.
Copyright (c) 2025 Ahmad Mustofa http://creativecommons.org/licenses/by-nc-nd/4.0
Negotiating Living Hadith in Public Spaces: The Case of Salafi Muslimah Religious Study Groups in Yogyakarta
This study examines how Salafi Muslimah in Yogyakarta negotiate the implementation of Living Hadith in public spaces, particularly in relation to gender roles. Using a qualitative case study approach, it analyzes interpretations of hadith concerning women's obedience to their husbands, hijab, and religious participation. Data were collected through six months of participant observation and in-depth interviews with twelve informants from four universities, whose identities were anonymized to ensure privacy. Methodological rigor was maintained through triangulation, member checking, and peer debriefing to enhance the study's validity. Data analysis was conducted using thematic coding. The findings indicate that many Salafi Muslimah participants tend to adopt a literal and conservative interpretation of hadith. However, instances of negotiation were also observed, reflecting internal discourse within the community. These results contribute to the broader discourse on how Muslim women engage with religious teachings in their daily lives, particularly within the Salafi movement, which is noted for its strict adherence to traditional religious texts. Despite its significant contributions, this study is limited by its narrow geographical focus and reliance on qualitative methods, which may not fully capture the diversity of interpretations across different Salafi communities. Future research should expand the geographical scope and adopt mixed-method approaches to provide a more comprehensive understanding of this phenomenon.
Copyright (c) 2025 Marhumah, Iffah Khoiriyatul Muyyassaroh, Rosalia Sciortino http://creativecommons.org/licenses/by-nc-nd/4.0
Women in the Madurese Translation of the Qur’an: Questioning Gender Equality in Family Legal Verses
Madurese translations of the Qur’an were written by three respective male teams. This triggers questions about how they render verses on women, mainly that literally seem contradictory to gender equality spirit. This article aims to portray how gender equality issues are put within the translations through content analysis technique on 8 verses of women in family law discourse. They discuss men and women’s position in a marriage ranging from issue of leadership, rebellion (nusyuz), sexual relationship, polygamy, divorce, to inheritance. Additionally, it also engages interview to representation of translators of the three. Borrowing Amina Wadud’s typologies of Qur’anic interpretation, it is found three types of translation, namely gender-bias, gender-neutral, and gender-friendly based mainly on how the three comparatively translated the verses. The second category is dominant followed by the first one implying that gender equality spirit within the translations is still low. This stems from both technical and ideological factors, namely limited space to provide further explanation and perception on gender equality issue among the translators. The proportion of three types implies how translators’ perspective on gender issues directs the translation result which in turn potentially affects three realms, namely theoretical, practical and ideological. This article overall strengthens the notion on how male team mostly ignore women perspetive in making their works, including in the area of Islamic or specifically Qur’anic studies.
Copyright (c) 2025 Masyithah Mardhatillah, Saoki http://creativecommons.org/licenses/by-nc-nd/4.0
Rethinking Gender Justice in the Quran: A Critical Exploration of Muslim Feminist Perspectives
Discussions on men and women in Islam involve three major schools of thought: classical Muslim scholars, secular feminists, and Muslim feminists. While all aim to uphold women’s dignity, they diverge in their interpretations. Classical Muslim scholars emphasize justice but do not necessarily advocate absolute equality between men and women, whereas secular and Muslim feminists argue for full equality in rights and responsibilities as a form of just treatment. In particular, Muslim feminists engage in Quranic reinterpretation to uncover gender justice rooted in equality. This paper examines how Muslim feminists construct their arguments in Quranic reinterpretation, critiques the logic underlying their exegetical approach, and explores a Quranic perspective on gender justice that is both “meaningful” and contextually relevant to contemporary society. To achieve this, the study employs a critical-appreciative approach, integrating critical discourse analysis and maqasidic interpretation to analyze these three aspects. The findings highlight three key points: first, the efforts of Muslim feminists in advocating for women’s fundamental rights deserve recognition; second, their exegetical reasoning requires scrutiny, as it tends to shift from social analysis to ideological assertion; and third, the Quran presents a concept of gender justice that is dynamic and adaptable to diverse contemporary contexts. Justice in Islam does not always equate to equality; rather, it can manifest as proportional rights and responsibilities that maintain social balance and harmony. Thus, gender justice can be achieved through differentiation, provided it upholds fairness within the given context. This study bridges feminist and traditional Islamic scholarship by critically assessing Muslim feminist exegesis and proposing a contextualized framework for Quranic gender justice.
Copyright (c) 2025 Aksin Wijaya, Ibnu Muchlis, Dawam Multazam Rohmatulloh http://creativecommons.org/licenses/by-nc-nd/4.0
Maṭlab al-Ṭālibīn: A Milestone in the Development of Tafsīr Literature in Kashmir
This study examines Maṭlab al-Ṭālibīn fī Tafsīr Kalām Rab al-‘Ālamīn, a 16th-century tafsīr work by Ya‘qūb Ṣarfī, which is a significant milestone in the development of tafsīr literature in Kashmir. Despite its substantial influence on Kashmir’s intellectual history, Ṣarfī’s tafsīr has often been overlooked in academic research due to the poor quality of the manuscript and the limited availability of sources. This article adopts a qualitative approach to explore the unique structure of Ṣarfī’s tafsīr, which combines various disciplines such as tafsīr, ḥadīth, fiqh, kalām, and taṣawwuf, and examines how this work connects to the broader tradition of tafsīr in the Islamic world. Through an in-depth analysis of the text and relevant literature, the article demonstrates how Maṭlab al-Ṭālibīn highlights the crucial role of Kashmiri scholars in advancing tafsīr, while also enriching the intellectual discourse of 16th-century Islam. Although incomplete, covering only a small portion of the Qur’an, the work’s contribution is invaluable for understanding tafsīr in the Indian subcontinent, which at the time was influenced by major tafsīr works such as Tafsīr al-Qurtubī and al-Bayḍhāwī. The study also addresses the challenges faced in preserving the manuscript of Maṭlab al-Ṭālibīn, which currently exists in a very fragile condition. The article emphasizes the importance of transcription and conservation efforts to ensure that this work can continue to be studied and analyzed by future generations. Thus, this research not only contributes to the understanding of tafsīr in Kashmir but also broadens the scope of tafsīr studies within the larger Islamic intellectual tradition.
Copyright (c) 2025 Ghazi Nazir Naqash http://creativecommons.org/licenses/by-nc-nd/4.0
Cultural Integration in Tafsir al-Iklil fi Ma’ani al-Tanzil by Misbah Mustafa within the Context of Javanese Islam
This study examines Tafsir al-Iklil fi Ma’ani al-Tanzil by Misbah Mustafa in the context of shaping Javanese Islamic identity. Previous research has often overlooked the specific relationship between Qur'anic interpretation and the local socio-cultural dynamics of Javanese society. To address this gap, this study analyzes how Tafsir al-Iklil serves as a bridge, integrating Islamic teachings with Javanese cultural traditions. Using a qualitative approach through literature review, the primary data is sourced from Tafsir al-Iklil, supported by secondary literature. The analysis involves data selection, reduction, and interpretation, employing historical and hermeneutical approaches. The findings reveal that Misbah Mustafa’s exegesis provides a unique perspective on the development of Javanese Islam, emphasizing its integrative nature, where religious teachings harmonize with Javanese cultural practices. Misbah highlights responsive spiritual leadership and social responsibility in religious rituals, suggesting that Javanese traditions hold spiritual values that align with Islamic teachings. This study contributes to the academic discourse by demonstrating how Qur'anic exegesis plays a pivotal role in merging religious doctrines with cultural traditions, broadening the understanding of Javanese Islamic identity through a textual lens. The integrative typology that emerges from this exegesis portrays Islam in Java as more than a formal religion—it is a comprehensive way of life, encompassing social, economic, and cultural dimensions.
Copyright (c) 2024 Supriyanto, Islah Gusmian, Zaenal Muttaqin http://creativecommons.org/licenses/by-nc-nd/4.0
The Evolution of 'Kafir' in the Qur’an: A Diachronic Study on the Socio-Political Influences Shaping Its Meaning
The term 'kafir' in the Qur’an possesses a complex meaning, which is one of the most pivotal elements of the Qur’an, influenced by the context from the time of revelation to the practice of the interpretive community. Considering the element of time, the meaning of 'kafir' has changed over the years; it is dynamic and dependent on temporal, spatial, and socio-political contexts. This paper explores the historical-critical changes in the meaning of 'kafir' over time, known as a diachronic study, by considering the socio-political backgrounds accompanying these emerging meanings. The objective of this paper is to foster a more comprehensive understanding of 'kafir' as a dynamic and discursive term throughout history. The findings indicate that with the continuous evolution of context, different understandings and meanings have surfaced, rendering the meaning of 'kafir' fluid. The term dates back to pre-Islamic times and was later used in the Qur’an within a new conceptual framework. Within the interpretive community, political divisions in the first centuries of Islam contributed to diverse meanings of 'kafir.' In the modern era, the predominance of the nation-state concept has brought the term 'kafir' into debates concerning the relationship between Muslims and non-Muslims and their status within the nation-state. This type of historically grounded diachronic study helps to avoid essentialism in the study of historically significant terms and concepts related to Muslim societies, which are still often examined in popular academic discourse.
Copyright (c) 2024 Nafisatul Muawwanah http://creativecommons.org/licenses/by-nc-nd/4.0
Digitization of Religious Tafsir: The Fading of Indonesian Ulama Authority in Post Truth Era
In the current post-truth era, the traditional authority and credibility of Ulama, who have historically been regarded as the paramount source of religious knowledge, are increasingly compromised. This research investigates the diminishing role and efficacy of Indonesian Ulama in addressing religious and social challenges due to the pervasive influence of the Internet and social media, which provide rapid and seemingly authoritative solutions that overshadow traditional scholarly roles. The study employs a mixed-method approach, integrating observations, interviews, and comprehensive library research, incorporating both physical and digital sources. The findings elucidate three critical issues: first, the limited digital literacy among traditional Indonesian Ulama, which impedes their effective engagement with digital platforms; second, a notable gap in the public's comprehension of how to utilize digital media for religious discourse, despite an increasing interest in religious matters; and third, the superficial understanding and heightened biases among the public, stemming from the ease of accessing religious solutions via social media. This study makes a significant contribution to the discourse by underscoring the urgent necessity for Ulama to enhance their digital literacy, thereby reclaiming their authoritative role in the socio-religious landscape and ensuring that their insights remain relevant and accessible in the digital age.
Copyright (c) 2024 Moh. Nor Ichwan, Mustaqim Pabbajah; Faizal Amin http://creativecommons.org/licenses/by-nc-nd/4.0
The Dynamic of Contextualization in Indonesian Qur'anic Tafsirs: A Comparative Study of Tafsir Al-Azhar and Tafsir Al-Mishbāh on The Story of The Prophet Moses
The Indonesian Qur’anic tafsirs represent a contextual approach. Each tafsir scholar has different characteristics in contextualizing the meaning of the Qur’an so that it is relevant to contemporary Indonesian society. This article aims to show the dynamic character of Indonesian Qur’anic interpretation in contextualizing the meaning of the verses about Moses in the Indonesian context. This research uses a comparative method against the al-Azhar tafsir written by Haji Abdul Malik bin Karim Amrullah, also known as Hamka, and the Tafsir al-Mishbāh by M. Quraish Shihab. The three aspects compared and the research questions include: How is the story of Prophet Moses narrated in the two tafsir books? What are the interpretation methods used in the verses about the story of Prophet Moses, and how can the lessons from the story of Prophet Moses align with the Indonesian cultural context? The research results show that both tafsir books have similarities in making the story of Moses relevant to Indonesian society. The difference is that Tafsir al-Mishbāh appears more disciplined in following the textual meaning of the Qur’anic verses. In contrast, Tafsir al-Azhar is more flexible in its storytelling improvisation, making the story of Moses more cohesive and engaging. Shihab understands the story of Moses as Allah’s plan to overthrow human arrogance (Pharaoh), with a narrative flow following Allah’s laws. This retelling represents Shihab’s traditionalist and pragmatic thinking. In contrast, Hamka is more rational and critical. He views the story of Moses as a struggle and heroism that teaches the importance of hard work and intelligence in facing life’s challenges. The findings of this research contribute to showing the dynamic nature of Indonesian contextual tafsir. It illustrates how the Qur’anic interpretation maintains its textual meaning while remaining relevant for contemporary readers.
Copyright (c) 2024 Anwar Mujahidin, Itmam, Rofiq http://creativecommons.org/licenses/by-nc-nd/4.0
The Reception of Hamka's Tafsir Al-Azhar within Social Religious Issues in the Malay World
This study explores the reception and impact of Hamka's Tafsir Al-Azhar across the Malay world, particularly in Indonesia, Malaysia, Brunei Darussalam, and Singapore. Tafsir Al-Azhar, written by the renowned Malay scholar Hamka, is a significant work of Qur'anic exegesis that has influenced Islamic thought in Southeast Asia. By employing a qualitative research method, specifically a case study with phenomenological analysis, this research investigates how Tafsir Al-Azhar has been received, interpreted, and utilized by various Muslim communities in these regions. The study examines the historical context in which Hamka's work was produced, focusing on its dissemination and its pivotal role in addressing socio-religious issues from the mid-20th century to the present day. By applying reception theory, the analysis highlights the dynamic interaction between the text and its readers, revealing how interpretations of Tafsir Al-Azhar have evolved in response to shifting social, political, and cultural landscapes. The research also explores the influence of external religious streams, modernity, and globalization on the Malay Muslim identity, and how these factors have shaped the adaptation and reception of traditional tafsir practices. The findings suggest that while Tafsir Al-Azhar has become a central reference in the religious life of Malay Muslims, its reception varies significantly across different countries. These variations are influenced by local cultural, religious, and political contexts, as well as by Hamka's personal interactions with these communities. This study contributes to a deeper understanding of Qur'anic interpretation in Southeast Asia, emphasizing the importance of contextualizing tafsir to address the diverse needs and challenges of Muslim communities in the region.
Copyright (c) 2024 Syafwan Rozi, Nurlizam, M. Zubir http://creativecommons.org/licenses/by-nc-nd/4.0
The Rejection of Prophetic Traditions: Analyzing the Inkar Sunnah Movement in West Sumatra, Indonesia
This article explores the ideological stance of the Inkar Sunnah movement, which rejects the prophetic traditions (Sunnah) as a source of Islamic law, focusing on its development in West Sumatra, Indonesia. Historically, this movement can be traced back to political and sectarian conflicts in early Islamic history, such as those involving the Khawarij, Shia, and Mu'tazilah sects. Over time, skepticism towards hadith, fueled by fabricated traditions and modern Orientalist critiques, gained traction. Prominent figures like Dalimi Lubis and Nazwar Syamsu have continued to propagate Inkar Sunnah beliefs in modern Indonesia, advocating that the Qur’an alone suffices for Islamic jurisprudence. This research adopts a qualitative library approach, analyzing primary texts by these figures and secondary sources on hadith scholarship. The study critically examines their arguments and the socio-political context that allowed their ideas to proliferate, as well as strategies to counter this ideological challenge within Indonesian Islamic discourse. The findings reveal a persistent tension between traditional Sunni orthodoxy and reformist interpretations that seek to minimize or outright reject the role of the Sunnah, posing significant implications for Islamic legal and theological frameworks.
Copyright (c) 2024 Luqmanul Hakim, Suci Amalia Yasti, Yassinta Ananda http://creativecommons.org/licenses/by-nc-nd/4.0
Mun'im Sirry's Middle Path: Bridging Revisionist and Traditionalist Perspectives in Qur'anic Scholarship
This article addresses the ongoing debate of the reliability of the Qur'an as a historical source, focusing on the codification and stabilization of its text. This research examines several significant works by Mun'im Sirry that have contributed to Qur'anic scholarship while raising controversies, particularly among Southeast Asian scholars. Sirry’s critical approach situates his thoughts within the broader discourse of traditionalist and revisionist streams in Qur'anic studies. This study employs a qualitative library research method, cross-referencing Qur'anic scholarship to investigate Sirry's contributions. By comparing his thoughts with both traditionalist and revisionist views, the study aims to assess Sirry’s position and its impact on debates surrounding the historical authenticity of the Qur'an. The findings reveal that Sirry bridges the gap between the extreme skepticism of revisionists and the uncritical acceptance of traditionalists. His nuanced stance acknowledges both the textual evolution of the Qur'an and its historical significance. The study contributes to the ongoing debates on Qur'anic codification, revealing Sirry's role as a critical yet balanced scholar who navigates between these two extremes. His approach emphasizes the importance of historical-critical methods while also recognizing the roles of key figures, such as Abdul Malik and Hajjaj, in stabilizing the Qur'an’s text. Sirry’s position fosters a deeper understanding of the Qur'an’s role in Islamic history, offering a middle path that challenges both traditionalist and revisionist interpretations.
Copyright (c) 2024 Abad Badruzaman, Rizqa Ahmadi, Syahril Siddik http://creativecommons.org/licenses/by-nc-nd/4.0
Paradigm Shifts in Gender Narratives of Tafsīr al-Ibrīz through Oral Exegesis on Youtube
This article examines the book Tafsīr al-Ibrīz, written by KH Bisri Mustofa, a prominent Javanese exegesis. The book has been re-read and interpreted orally by his son, Gus Mus (KH Ahmad Mustofa Bisri), on his YouTube channel. This study highlights a new tradition in the digital era where Qur'anic exegesis is transmitted and transformed through both written texts and oral interpretations. This research employs a qualitative approach, using primary data from the official YouTube Channel of Gus Mus and secondary data from relevant scholarly literature. Document analysis and descriptive-analytic methods reveal a significant paradigm shift between the written and oral exegesis. Specifically, gender issues such as polygamy and women's leadership, which are presented with a gender-biased perspective in the written Tafsīr al-Ibrīz, are reinterpreted by Gus Mus with a focus on gender equality. This transformation is influenced by the socio-cultural context, Gus Mus's educational background, and the changing audience of the oral exegesis. The study incorporates gender equality theory, highlighting forms of gender inequality like marginalization, subordination, stereotyping, violence, and double burden. The findings suggest that Gus Mus's oral exegesis reflects an egalitarian interpretation, contrasting with the traditional views in Tafsīr al-Ibrīz, thus promoting fair treatment for both women and men. This research contributes to the discourse on gender and Qur'anic exegesis by demonstrating the dynamic nature of oral interpretation in the Indonesian pesantren context and its impact on advancing gender equality in Islamic thought.
Copyright (c) 2024 Muhammad Irsad, Abdul Mustaqim, Saifuddin Zuhri Qudsy http://creativecommons.org/licenses/by-nc-nd/4.0