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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Articulating the Prophetic Authority: Some Notes on the Nature of Hadīth Collection in al-Muwatta and Musannaf Literature
This article investigates the early articulation of material that would later be established as hadīth, focusing on Mālik b. Anas’ (d. 179/795) al‑Muwattaʾ in the recension of Yahyā al‑Laythī (d. 234/848), ʿAbd al‑Razzāq al‑Sanʿānī’s al‑Musannaf (d. 211/827), and Ibn Abī Syaibah’sal‑Musannaf (d. 235/849). Through an intellectual‑historical approach, it explores how each text articulates its material, the assumptions it makes about prophetic authority, and the salient features of each work. The analysis of these works confirms the well-known pattern that the term hadīthin early usage often denotes non‑prophetic reports and is hermeneutically distinguished from related categories such as sunnah and ʿamal (in the case of al-Muwatta). However, it is also notable that embryonic uses of hadīth to signify prophetic reports are present albeit in limited cases. The works differ in how they frame prophetic authority. The Muwatta privileges embodied practice rooted in the inherited tradition of Madinah rather than narrative transmission. A subsequent reorientation toward prophetic authority emerges as the activity of recording the tradition becomes increasingly text-centered, exemplified by ʿAbd al‑Razzāq’s early trans‑regional efforts to record reports during the intensifying codification movement. Ibn Abī Syaibah represents a further development, in which the authority of post‑successor jurists becomes increasingly constrained in favor of privileging the first three generations of Muslims. In the later phase, hadīth acquires more epistemic significance, increasingly equated with religious knowledge itself, reflecting a trajectory associated with figures such as Ibn Sīrīn and Ibn al‑Mubārak alongside the growing emphasis on isnād authentication. This study is expected to further contribute and further complicate existing scholarship on early hadith literature, particularly regarding its formative period.
Copyright (c) 2026 Asep Nahrul Musadad http://creativecommons.org/licenses/by-nc-nd/4.0
Ḥūr and Qur’anic Beauty beyond Patriarchal Dualism in a Khalīfah–Mīzān Reading
Despite extensive debates on ḥūr in Qur’anic exegesis, the imagery of paradise is still frequently read through patriarchal assumptions that reduce female figures to sensual reward and obscure the Qur’an’s ethical and ecological horizon. This article aims to critique patriarchal readings of ḥūr as feminized paradisiacal reward and to propose a khalīfah–mīzān-guided eco-tafsīr that reorients Qur’anic “beauty” toward gender and ecological justice. The study uses qualitative, text-based research through comparative hermeneutical tafsīr analysis of Qur’anic passages on ḥūr and related ethical principles (khalīfah and mīzān), employing lexical–semantic analysis, close reading, and cross-tafsīr comparison. The findings show that patriarchal interpretations are sustained by an androcentric dualism that separates humans from nature and legitimizes domination, whereas a khalīfah–mīzān framework enables a relational reading that affirms women’s subjectivity and shifts beauty away from commodification toward ecological intimacy. Overall, this approach offers a text-grounded pathway for reading paradise imagery as an ethical horizon that integrates gender justice with ecological responsibility.
Copyright (c) 2026 Habil Abyad, Intihaul Fudola, Arif Al Anang, Yolan Hardika Pratama http://creativecommons.org/licenses/by-nc-nd/4.0
Stagnant Textualism and Epistemological Crisis: Revisiting Hadith Scholarship in Indonesia’s Islamic Universities
This study explores the epistemological orientation of hadith studies in Indonesia following a decade of institutional expansion across five major State Islamic Universities. Based on 1,272 undergraduate theses (2018–2025) and official curricula, the research employs qualitative content analysis to examine five dimensions—object of study, sources, problem orientation, methodology, and epistemic direction—interpreted through al-Jābirī’s tripartite framework (bayānī, ʿirfānī, and burhānī). The findings indicate a structural dominance of bayānī textualism, with matn-focused research comprising 53%, living hadith accounting for 21%, and isnād studies remaining marginal. Classical methods prevail at approximately 60%, while modern and hybrid approaches appear inconsistently, and curricular structures reinforce this conservatism by allocating up to 93% of instructional hours to riwāyah-oriented courses. Although UIN Yogyakarta and Jakarta exhibit partial integration of rational-critical approaches, most institutions maintain normative and thematic orientations. The study concludes that institutional growth has resulted in selective adaptation rather than paradigmatic transformation and recommends embedding rational-critical reasoning, interdisciplinary methods, and socially grounded research within core curricula to enable a shift from textual reproduction toward context-sensitive interpretation.
Copyright (c) 2026 Rifqi Muhammad Fatkhi Rifqi, Hilmy Firdausy http://creativecommons.org/licenses/by-nc-nd/4.0
Hudā versus Maqāṣid? Teleological Competition in Al-Hidāyāt Al-Qur’aniyyah: Dirāsah Ta’shīliyyah (Vols. I–II)
Purpose oriented readings of the Qur’an often articulated through maqāṣid (objectives) have become increasingly visible in reform-oriented discourse, yet the scholarly status of maqāṣid Al-Qur’an remains contested and still in the making. Against this backdrop, Al-Hidāyāt Al-Qur’aniyyah, a large institutional initiative affiliated with Umm Al-QuraUniversity, proposes a guidance centered (hudā) program that systematizes verse level “guidance” (hidāyāt) as actionable outputs. This article offers a contrastive comparison between hudā and maqāṣid centered programs using a qualitative, text centered approach. The primary corpus is Al-Hidāyāt Al-Qur’aniyyah: Dirāsah Ta’shīliyyah (Vols. I–II), read as the project’s programmatic self-articulation; the comparator corpus is maqāṣid Qur’ān programmatic literature, with particular reference to Al-Maqāṣid Al-Kubrā li-l-Qur’ān, which distinguishes major objectives from detailed Guidance (tafṣīlī/ʿamalī). The findings reconstruct four epistemological patterns in Al-Hidāyāt, hudā as telos, non-operationalization of a maqāṣid hierarchy, Salaf authorized epistemic layering, and an applicative output genre and show, via the comparator’s own taxonomy, how maqāṣid and hidāyāt differ in object of inquiry, scale, inferential routes, and extensibility. A worked textual example (Q 2:275–279) demonstrates how each program scales normative output from the same passage. The article contributes a comparator grounded framework for studying teleological competition in contemporary Qur’anic hermeneutics and highlights the growing role of institutional infrastructures in shaping exegetical authority.
Copyright (c) 2026 Muhammad Hariyadi, Zuhrupatul Jannah, Ainun Nadzifah, Zakiyatul Fitriyah http://creativecommons.org/licenses/by-nc-nd/4.0
God’s Attributes in Early Qur’anic Exegesis between Text and Context: A Case Study of Muqātil b. Sulaymān al-Balkhī’s Tafsīr
This article examines debates over the khabarī (scriptural) divine attributes in early Qur’anic exegesis through a case study of Muqātil b. Sulaymān al-Balkhī (d. 150/767). Framed by the analytical dyad of text and context, it asks how anthropomorphic and corporealist readings emerged in the first/early second century AH and what cultural matrices shaped them. Methodologically, the study combines a historical‑inductive reading of Muqātil’s tafsīr in its primary textual witnesses, a deconstructive analysis of his interpretive system, and a critical analytical comparison of selected motifs—corporeality, istiwāʾ as “sitting,” the throne and its bearers, the kursī, and the Adam creation narrative. The findings suggest that literalist anthropomorphic exegesis crystallized in the multilingual eastern Islamic lands, especially Khurāsān/Central Asia, where local religious traditions and “Eastern” theological imaginaries plausibly informed the reception of Qur’anic descriptions of God; this influence is advanced as a text and context based hypothesis rather than a claim of demonstrable direct borrowing. The article also maps early scholarly critiques that problematized Muqātil’s approach in tafsīr and ḥadīth. By foregrounding intertextuality and acculturation, the study offers a methodological pathway for linking early exegetical discourse to its socio‑cultural environments and reassessing the genealogy of anthropomorphism in formative tafsīr.
Copyright (c) 2026 Mabrouk Chibani Mansouri, Shareefa Bint Salim Aal-Said‎, Abdulla Ibn Salim Al-hinaei‎ http://creativecommons.org/licenses/by-nc-nd/4.0
Bridging Maqāṣid al-Sunnah in Contextual Hadith Commentaries: A Case Analysis of the Hadith on Humanity in the Divine Image
The establishment of universal standards embedded in hadith—framed as legal objectives—underwent a process of generalization, wherein their function served to justify Qur'anic content. Consequently, the primary role of hadith as a lawmaker and moral guide was marginalized in discourses on goal-based (maqāṣid) development. This study seeks to identify a systematic method for interpreting hadith by drawing on the standards of its discursive construction, which accounts for the Prophet’s flexible role as a discourse producer. To this end, the study employs a qualitative methodology grounded in constructive grounded theory. It finds that the discourse of hadith transmission—centered on the conveyance of meaning—necessitates a model of textual verification (taḥqīq al-naṣṣ) as its core component. This mechanism involves tracing variant hadiths on the same theme to discern differences in editorial structure that influence their core and relational meanings. In turn, it facilitates the identification of interpretive models for key words and particles that convey meaning. Textual composition further demands a comprehensive examination of legal practices within the earliest recipient community to establish standards for means and ends. The application of these methodological standards yields a novel interpretive framework for hadiths concerning the creation of humans in God’s image. Specifically, the analysis of word patterns in their general and particular forms reveals an intentional prohibition on depicting the face, aimed at preserving human honor and dignity as God’s creations. Ultimately, clarifying these means and purposes creates space for innovative prohibition models that prevent fictitious or verbal acts degrading any aspect symbolizing humanity.
Copyright (c) 2026 Muhid, Muhammad Fauzinudin Faiz http://creativecommons.org/licenses/by-nc-nd/4.0
Codicology, Islamization, and Qur’an Manuscripts in Southeast Asia: A Structural Mapping of Scholarship
Qur’an manuscripts in Southeast Asia represent both sacred texts and dynamic cultural artefacts. Yet scholarship on these manuscripts has developed in a fragmented and regionally uneven way. This article addresses that problem through a structured analytical mapping of fifty-seven peer-reviewed journal articles published between 2002 and 2024. Drawing on a modified systematic literature analysis grounded in the PICOC framework, the study combines PRISMA-based selection with word-frequency analysis and NVivo-assisted thematic coding to trace publication dynamics, methodological orientations, thematic emphases, and geographic coverage in the field. The results show that approximately seventy-three per cent of the analysed studies have appeared since 2018, signalling a marked rise in academic attention to Qur’an manuscripts in recent years. At the same time, around eighty-five per cent of the corpus focuses on Indonesia and Malaysia, leaving Brunei, southern Thailand, the southern Philippines, and other Malay-Islamic polities largely under-represented. The thematic mapping identifies three interrelated clusters Islamization, Manuscripts, and Studies through which research has approached Southeast Asian mushaf. Rather than offering a narrative overview, the article treats the existing literature as an empirical corpus for conceptual mapping. By identifying recurring patterns and structural blind spots, it proposes an agenda for more geographically inclusive, methodologically diverse, and theoretically self-aware studies that connect philological and codicological analysis with histories of reading, teaching, and Islamization in Southeast Asia.
Copyright (c) 2026 Achmad Yafik Mursyid, Aizan Ali Mat Zin, Ahmad Faisal Abdul Hamid http://creativecommons.org/licenses/by-nc-nd/4.0
Al-Futūr al-Rūḥī in the Qurʾān: A Semantic-Field Model of Spiritual Weakening
Contemporary Muslim discussions often describe spiritual exhaustion (al-futūr al-rūḥī) alongside modern “burnout,” yet Qur’anic studies rarely examine how the Qur’an itself differentiates movements of spiritual weakening through its moral-psychological vocabulary. This article investigates how Qur’anic semantics articulate al-futūr al-rūḥī as a structured process rather than a loose set of moral descriptors. Using an integrated thematic approach combining semantic-field mapping with thematic exegesis, the study traces five interrelated roots—ghaflah(heedlessness), iʿrāḍ (turning away), nufūr (aversion), futūr (slackening), and kasl (ritual apathy)—and tests their relations through corpus retrieval, contextual disambiguation, and close reading of anchor loci across Makkan–Madinan contexts. Readings are constrained through classical tafsīr triangulation (al-Rāzī, Ibn Kathīr, al-Ālūsī, and Ibn ʿĀshūr) to avoid collapsing believer fluctuation into condemnatory categories directed at entrenched rejection or hypocrisy. The findings show a recurrent semantic progression from attentional dulling to volitional withdrawal, affective recoil, and outward slackening, with kaslfunctioning as an exegetically restricted boundary-marker rather than a default label for fatigue. The article further identifies Qur’anic counter-orientations within the same discourse (dhikr/tadabbur, tawbah, sujūd/khushūʿ, istiqāmah/ikhlāṣ, and shukr) that frame recovery as a cyclical reorientation. Overall, the study offers a text-grounded model that clarifies degrees and limits of al-futūr al-rūḥī in the Qur’an and provides a disciplined vocabulary for discussing spiritual fatigue without semantic overreach.
Copyright (c) 2026 Ahmad Fakhrurrazi Mohammed Zabidi, Nur Huraidah Binti Jumat, Latifah Binti Abdul Majid http://creativecommons.org/licenses/by-nc-nd/4.0
Rhetorical Coherence and Eco-Theological Meaning in Qur’anic Water Verses: A Disciplined Semitic Rhetorical Analysis
Too often, eco-theological readings of Qur’anic water verses outrun the text—because structural claims are made without a disciplined, transparent, and auditable method. This article examines whether Semitic Rhetorical Analysis (SRA) can serve as an audit-able tool for reading Qur’anic water passages in a way that disciplines ecological inference. Focusing on Q 23:18–19 and Q 25:48–49, it asks how rhetorical segmentation and parallelism clarify the internal logic of the verses beyond atomistic citation. Using qualitative library-based research, the study applies Meynet’s SRA procedure (segmenting the text, identifying correspondences, and mapping inter-unit relations) and then compares the resulting structure with thematic Qur’anic-ecological readings on water, balance (mīzān), and stewardship (khalīfah). The analysis shows that SRA makes visible a coherent argumentative sequence—sending down water, settling it, and directing its benefits—that frames water as an entrusted measure rather than a merely descriptive sign. It also constrains interpretive overreach by requiring each ecological claim to be traceable to a demonstrable textual relation, while still supporting an ethic of restraint and care. Overall, the article indicates that rhetorical-structural analysis can strengthen eco-tafsīr by providing a replicable pathway from textual structure to ethical inference.
Copyright (c) 2026 Aqdi Rofiq Asnawi, Mahmud Rifaannudin, Deki Ridho Adi Anggara, Oky Ayu Agustin http://creativecommons.org/licenses/by-nc-nd/4.0
Event Contextualization in Hadith Interpretation: A Framework for Reassessing Problematic Hadith Narratives
Certain prophetic traditions (Hadīth) are still read through a textual-absolutist lens that treats situational speech as timeless law, often generating interpretations that feel ethically troubling or socially unworkable today. This article proposes event contextualization as a practical framework for reinterpreting “problematic” Hadīth by reconstructing the triggering event and its immediate social setting (asbāb al-wurūd), mapping variant transmissions, and then reassessing the report’s normative force in light of Qur’anic moral horizons and maqāṣid al-sharīʿah. Using qualitative textual analysis and contextual hermeneutics—supported by matn and sanad checks—the study examines recurring clusters of narrations frequently invoked in contemporary debates, especially on gender, minority relations, apostasy, and political obedience. The analysis suggests that many interpretive dead-ends arise when context-bound directives are universalized without attending to the occasion, audience, and intent of the Prophet’s instruction. By operationalizing event reconstruction alongside purposive ethical reasoning, the article offers a replicable way to distinguish time-sensitive instructions from transferable moral principles. It argues that this approach strengthens contemporary fiqh al-ḥadīth by reducing interpretive overreach while preserving the Prophetic moral aim.
Copyright (c) 2026 Abdul Sattar, Mohammad Fahmi bin Abdul Hamid, Khairul Azhar bin Meerangani, Moh. Nor Ichwan http://creativecommons.org/licenses/by-nc-nd/4.0
Semantic Analysis of the Conceptual Structure of “Disease” in the Qur’anic Context
This study examines the conceptual structure of “disease (maraḍ) within the Qur’anic lexicon, aiming to elucidate the epistemic network of Qur’anic maqāṣid dedicated to preserving human life and its environment. The central research problem lies in how the Qur’an articulates its vision of pathogenic afflictions that obstruct the realization of core human existential objectives, particularly the preservation of life- the foundational maqṣad in Islamic thought. As temporal and spatial conditions change, certain complementary (taḥsīniyyah) objectives may ascend to the rank of necessities (ḍarūriyyāt). The study’s significance rests in demonstrating the adaptability of Qur’anic maqāṣid across time and place, and their role in securing dignified human existence through safeguarding indispensable objectives: religion, intellect, lineage, property, and life itself. It also highlights the aesthetic-ethical philosophy embedded in relevant verses concerning societal privacy and personal dignity. Methodologically, the study adopts an inductive approach to pertinent Qur’anic verses, lexical-semantic analysis, and a historical survey of maqāṣid-oriented exegesis. This framework illuminates how the sacred text addresses pathogenic threats, ensures civilizational continuity, and manifests a distinctive lexical paradigm compared to post-Qur’anic Arabic lexicons. Key findings reveal that the Qur’an systematically links disease and cure to their causes while emphatically advocating preventive measures to curb epidemics, thereby reaffirming the enduring capacity of the Islamic normative framework to address contemporary challenges without compromising its ethical constants.
Copyright (c) 2026 Ziyad Ravaşdeh, Hidayet Aydar, Khadeejeh Alrawashdeh, Mehmet Yalçın Yılmaz http://creativecommons.org/licenses/by-nc-nd/4.0
Women’s Head Covering in Acehnese Tafsīr: Genealogical and Socio-Historical Readings of Two Vernacular Exegeses
This article examines how women’s head covering is interpreted in Acehnese exegetical works across two centuries by comparing Tarjumān al-Mustafīd of ‘Abd al-Ra’ūf al-Fansūrī al-Singkilī (d. 1693) and Al-Qur’an al-Karim dan Terjemahan Bebas Bersajak dalam Bahasa Aceh by Tengku Mahjiddin Jusuf (d. 1994). Using a genealogical approach and social-historical reading, it traces the interpretive transmission and local adaptation of key Qur’anic terms related to female modesty—especially khimār/khumur, jalābīb, and juyūb—within Aceh’s shifting socio-political contexts. The analysis shows that Acehnese meanings of head covering are not fixed outcomes of the Qur’anic lexicon alone, but emerge through selective appropriation of earlier Sunni authorities and vernacularization into local dress-terms (e.g., telekung/sileukom and ija tob ulé). Social-historical comparison further indicates that al-Singkilī’s reading helped form an early interpretive horizon of female modesty in the period of royal governance, whereas Jusuf’s interpretation functions as a reinforcing discourse in a later setting no longer shaped by sultanate structures. Overall, the study clarifies how vernacular tafsīr operates as a mediating space where Qur’anic language, inherited exegetical authority, and local social practice continually reshape one another.
Copyright (c) 2026 Lenni Lestari, Moch. Nur Ichwan, Ahmad Rafiq http://creativecommons.org/licenses/by-nc-nd/4.0
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
Abraham’s Sacrifice in the Qur’an and the Bible: Comparative Hermeneutics of Narrative, Meaning, and Textual Authority
This study examines the long-standing theological and exegetical debate over the identity of the intended sacrificial son in the story of Abraham’s sacrifice—Isaac or Ishmael— and its implications for interreligious relations. The study departs from the observation that much of the existing scholarship on Q. 37:99-113 and Genesis 22 is shaped by polemical and identity-driven readings that privilege communal supremacy and scriptural integrity, while common ethical interpretations are often neglected. Methodologically, this article employs a comparative hermeneutic that juxtaposes classical and contemporary Qur’anic exegesis with Jewish and Christian interpretations of the Aqedah. By tracing the diachronic development of Muslim, Jewish, and Christian exegetical traditions, the study identifies both the points of contestation and the areas of convergence in reading Abraham’s sacrifice. The article argues that, despite enduring disagreements regarding whether Isaac or Ishmael was the intended sacrifice, the three traditions share at least two major theological and ethical commitments: Abraham’s unwavering faith and obedience to God, and a principled rejection of human sacrifice as incompatible with divine justice. These shared principles acquire renewed significance in the context of ongoing religiously motivated conflicts, where sacred narratives are frequently mobilized to legitimize violence. By foregrounding a harmonious and ethically oriented reading of Abraham’s sacrifice, this study contributes to Qur’anic studies, comparative scripture, and interfaith dialogue. It suggests that the narrative can serve as a theological resource for peacebuilding and interreligious solidarity, while future research may further explore its application in peace education and liturgical practices.
Copyright (c) 2026 Azhari Andi, Moch. Taufiq Ridho 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