Nun : Jurnal Studi Alquran dan Tafsir di Nusantara
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Menjembatani Warisan Klasik ke Ranah Lokal: Analisis Transmisi ‘Ulūm al-Qur’ān Pesantren Kitab al-Iksīr Karya K.H. Bisri Musthofa
No full textThis study examines al-Iksīr fī Tarjamah Naẓam ʿIlmi at-Tafsīr by K.H. Bisri Musthofa as a key locus of Qur’anic sciences (‘ulūm al-Qur’ān) transmission within Indonesian pesantren. Addressing the gap left by scholarship that privileges Bisri’s al-Ibrīz, the research employs a qualitative–philological design: (1) collation of the 1960 printed manuscript, (2) structural mapping of its six-chapter framework, and (3) intertextual comparison with eleven classical sources, foremost al-Suyūṭī’s ‘Ilmu al-Tafsīr and al-Itqān. Three principal findings emerge. First, while al-Iksīr reproduces al-Zamzamī’s Manẓūmah, it supplements the nadhm with contextual taʿlīq, tanbīḥāt, and faʾidāt that elucidate tajwīd, sanad, and abrogation for Javanese students. Second, its use of Javanese-Pegon script and the makna gandul glossing system demonstrates pesantren vernacularisation strategies, bridging Arabic textual authority with local audiences. Third, Bisri’s knowledge genealogy—rooted in Sholeh Darat, Mahfudz Termas, and Sayyid ʿAlwī al-Mālikī—confirms the work’s academic validity through a dual (local–Hijaz) sanad. These findings refine the historiography of Indonesian ‘ulūm al-Qur’ān by positioning pesantren as active producers of tafsīr literature. The study recommends integrating pesantren manuscripts into university curricula and future Qur’anic-studies research agendas
Istiwā’ dalam Tafsir Indonesia: Analisis QS. Yūnus [10]: 3 pada Tafsir Hidāyat Al-Qur’ān karya Afifuddin Dimyathi
No full textThis study addresses a gap concerning the semantics of istiwā’ in Afifuddin Dimyathi’s Tafsir Hidayat al-Qur’ān. Using qualitative, text-based content analysis, it examines the QS Yūnus 10:3 entry in dialogue with QS al-Shūrā 42:11 to show how istiwā’ is framed within iṡbāt, thereby preserving communicability while avoiding takyīf, tasybīh, and ta‘ṭīl. Primary data come from the latest available edition of the tafsīr; secondary materials include classical and modern commentaries and studies on mutasyābihāt. The findings indicate genealogical resonance with Ibn Kathīr’s method of accepting the wording as transmitted and sustained reliance on a Qurʾan-by-Qurʾan framework, supported by sound ḥadīṡ, early reports, linguistic principles, and calibrated ijtihad. The study contributes by clarifying the place of istiwā’ within a local bi al-ma’ṡūr tradition and by proposing pedagogical criteria that prioritize the scriptural text, elucidate it through muḥkam verses, and delegate the “how” in order to safeguard tanzīh
Struktur Transposisi-Transformasi Tafsir: Perubahan Al-Iklīl ke Tāj al-Muslimīn karya Misbah Musthofa (w.1994)
No full textThis article traces the evolution of KH Misbah Musthofa’s exegetical method by comparing al-Iklīl fī Maʿānī al-Tanzīl (1983) with Tāj al-Muslimīn (1988) on the seven verses of QS. al-Fātiḥah. Addressing a research gap that has hitherto focused only on locality or intertextuality, this qualitative-descriptive study extracts the original Javanese-Pegon texts and codes each verse into four variables: linguistic focus, morphological detail, verse references, and comparative-fiqh discussion. Intertextual analysis à la Julia Kristeva reveals two mechanisms of change: transposition—a shift from semantic exposition to detailed morphological analysis in verses 2-3; and transformation—an expansion of linguistic notes into multi-madhhab fiqh discourse in verses 1, 4, 6 and 7. These shifts were driven by Misbah’s concern over populist taqlīd, the imperative to safeguard ritual purity, and the community’s demand for applicable legal guidance in late-Orde-Baru Indonesia. Consequently, Tāj al-Muslimīn emerges as a more normative and practical tafsīr that reinforces pesantren scholarly authority while enhancing madhhab literacy. The transposition–transformation matrix proposed here offers a fresh heuristic for reading the dynamics of pesantren exegesis and underscores the contemporary relevance of the maqāṣid al-syarīʿah paradigm
Epistemologi Terjemahan Koroang Mala’bi: Kajian atas Edisi Revisi Al-Qur’an Bahasa Mandar
No full textThis study offers an epistemological appraisal of Koroang Mala’bi’ (revised 2019) by examining three pillars: (1) its reference sources, (2) the translation techniques employed, and (3) the accuracy of the final text. The research is library-based; primary data consist of the revised juz 30 and a focused interview with the translator, Muh. Idham Khalid Bodi, while secondary data are drawn from classical and modern tafsir works, Mandar dictionaries, and previous studies. Findings show that the revision still relies chiefly on Tafsīr Jalālayn, Tafsir al-Azhar, and the 2002 Indonesian Ministry of Religious Affairs (MoRA) translation, supplemented by 930 footnotes extracted from the MoRA 2019 edition. Idham adopts a predominantly ḥarfiyyah (word-for-word) approach, shifting to a tafsīriyyah (interpretive) mode only when literal rendering becomes opaque in Mandar. In terms of accuracy, most verses are precise, yet several key terms—such as ḥisāb and qalam—are rendered inconsistently. Overall readability is satisfactory, although a few verses require re-reading due to overlapping synonyms or typographical errors. Linguistic naturalness is generally high, aided by culturally embedded terms like Puang Allah Taala and allo kiama’, but several untranslated borrowings remain unfamiliar to lay readers. The study recommends compiling a standardized glossary, conducting systematic proofreading, and adding brief glosses to enhance the intelligibility of regional-language Qur’ān translations.
Membaca Ulang Ahmad Hassan: Dialektika Ideologi, Bahasa, dan Toleransi dalam Tafsir Al-Furqan
No full textThis study re-examines Ahmad Hassan’s Tafsir al-Furqan in order to address the recurrent accusations of intolerance leveled against its author. Employing a qualitative design and content-analysis techniques, all verses concerning Muslim–non-Muslim relations in the 1988 edition are isolated as units of analysis and coded according to thematic categories (freedom of belief, autonomy of worship, dialogical ethics) and linguistic features (negation patterns, parenthetical insertions, lexical restrictions). The findings reveal a close dialectic between Hassan’s puritan ideology and his adherence to Qurʾānic linguistic discipline. The three pillars of tolerance—freedom of worship, prohibition of coercing faith, and prohibition of insulting other religious symbols—emerge as direct implications of the Qurʾānic wording, whereas the terms kufr and ṭāghūt are deliberately narrowed to underscore the superiority of Islamic law. Through this model of “conditional tolerance,” Hassan affirms the existential rights of non-Muslims without relativizing Islam’s truth claims. The study thus revises the prevailing “anti-plural puritan” stereotype in the literature and offers a new analytical framework for Indonesian tafsir studies that integrates ideology, language, and social context
Interpretasi QS. Al-Nisā’ [4]: 34 dalam Wacana Tafsir Feminis: Analisis Pemikiran Husein Muhammad
No full textThis study examines the reinterpretation of QS. An-Nisā’ [4]: 34 through the lens of Husein Muhammad’s feminist exegesis, combined with Paul Ricoeur’s hermeneutic approach. Traditionally, this verse has often been understood as legitimizing male superiority over women and thus serving as a basis for patriarchy in various spheres of life. Husein offers an interpretation emphasizing sociological-contextual dimensions, suggesting that the verse should be viewed not as a command (‘amr) but rather as a statement (ikhbar) reflecting the patriarchal socio-historical conditions of the sixth century CE. Accordingly, the claim that leadership is exclusively a male prerogative needs to be revisited, given the substantial social transformations that have occurred over time. Ricoeur’s hermeneutics is employed to analyze the symbols and narratives of “leadership” and “women,” which are often confined within patriarchal meaning constructs. Through the stages of distanciation and appropriation, the symbol of leadership can be reinterpreted more inclusively, allowing women to lead without conforming to masculine-biased leadership standards. Likewise, narrative identity invites readers to reconsider the historical accounts of women during the Prophet’s era, who actively engaged in public and political spheres. Findings highlight that Buya Husein’s feminist exegesis enriches interpretations of QS. An-Nisā’ [4]: 34 by integrating text, context, and critical awareness of gender injustice. Viewed through Ricoeur’s hermeneutic framework, this reinterpretation opens broader and more humanistic spaces, enabling the concept of leadership to be realized equally by both men and women. Such equality is not only consistent with religious principles but also aligns with social justice and maqāṣid sharī’ah
Membaca Mursyid al-Syabāb di Era Digital: Pendekatan Al-Qur’an untuk Pencegahan Konflik Online
No full textThis study aims to analyze the relevance of Islamic values as outlined by Sa’īd Nursī in Mursyid al-Syabāb for the preventing of conflicts on social media. The research focuses on five core values, namely an awareness of mortality, faith in the Hereafter, consistent engagement with the Qur’an, control of carnal desires, and a strong orientation toward knowledge. Employing a qualitative-descriptive approach, data [were gathered] through [a] literature review and textual analysis. The findings reveal that these Islamic values play a significant role in shaping individuals who are moderate, empathetic, and better capable of managing emotions effectively in the digital sphere. For instance, awareness of life’s transience fosters tolerance and reduces aggressive behavior. Similarly, belief in the Afterlife instills moral responsibility, thereby inhibiting the spread of hate speech. A close connection with the Qur’an reinforces ethical foundations, while controlling one’s desires and maximizing the use of knowledge enhances the quality of digital discourse. In conclusion, the study suggests that comprehending and applying Sa’īd Nursī ’s Islamic values provide a preventive measure against conflicts on social media, thus strengthening social cohesion amid diverse internet users
Tafsir Modern Di Indonesia Abad ke-21: Identifikasi Karakteristik Produk Tafsir Pada Tahun 2001-2022
No full textThis study examines the development of modern Qur’anic exegesis in Indonesia from the early 21st century to 2022, focusing on five representative works: Tafsir al-Misbah, Tafsir Inspirasi, Tafsir Qur’an per Kata, Pesan-pesan Al-Qur’an, and Tafsir Ringkas Al-Qur’an Al-Karim. A qualitative-descriptive approach, drawing on the theoretical frameworks of Mun’im Sirry and Johanna Pink, was employed to identify characteristics of modern exegesis. The findings indicate that most modern Indonesian exegetical works emphasize guidance, adopt systematic writing techniques (such as footnotes), and respond to the evolving social context. However, not all of them explicitly manifest the “inner-logic” of the Qur’an as advocated by Pink or engage comprehensively with local culture in the manner suggested by Sirry. Further, various exegetical styles emerge: from thematic discussions featuring poetry (Djohan Effendi), word-by-word elaboration (Ahmad Hatta), to the integration of contemporary hermeneutics (Quraish Shihab). This study concludes that modern Qur’anic exegesis in Indonesia is diverse and continues to evolve, reflecting a reformist spirit firmly rooted in its traditional heritage. Future research should explore a broader range of exegetical works and assess their effectiveness in addressing the challenges faced by contemporary Muslim communities
Kajian Kesarjanaan Tafsir Indonesia: : Analisis Perbandingan Cara Kerja Islah Gusmian, Ervan Nurtawab, dan Jajang A. Rohmana
No full textThis article discusses the differences in the scholarly approaches of three major Indonesian tafsir scholars, namely Islah Gusmian, Ervan Nurtawab, and Jajang A. Rohmana, within the scope of Indonesian exegetical scholarship. As prominent figures in the field of Indonesian Qur'anic interpretation, these three scholars possess unique characteristics that are often overlooked by the current generation. By analyzing and extracting data from their works, as well as from other exegetical scholars, the author aims to identify the major themes, methods, and arguments constructed by them. This exploration is significant in revealing the scholarly substance of each figure. The argument in this article posits that a researcher’s approach is shaped not only by diverse social and educational backgrounds but also by distinct patterns that they develop in discussing and expanding Indonesian tafsir studies. This is evident in how each scholar positions themselves and formulates their viewpoint in understanding the tafsir audience. This paper is expected to contribute to the mapping of their works for future researchers and serve as a literature review for a more in-depth study of Indonesian Qur'anic interpretation
Rasionalitas dalam Penafsiran: : Analisis Kritis terhadap Kitab Tafsīr Al-Mīzān karya Allāmah Al-Ṭabāṭabāʾī
No full textThis study focuses on analyzing the rationality and modernity in Tafsīr al-Mīzān by Allāmah al-Ṭabāṭabāʾī, a work composed within the Islamic scholarly tradition that has continuously been shaped by sociocultural contexts across different periods. The primary objective of this research is to evaluate the extent to which Tafsīr al-Mīzān can be categorized as a “modern” or “contextual” tafsir, particularly concerning sensitive issues such as usury (riba), marriage, and gender relations. Employing a qualitative approach based on library research, this study examines a wide range of primary and secondary sources, including the Tafsīr al-Mīzān itself, academic books, and relevant scholarly articles. A critical analysis approach is applied to map out the concept of rationality and identify any potential ideological bias within the tafsir. The findings indicate that al-Ṭabāṭabāʾī frequently presents rational arguments and responds to contemporary intellectual challenges—for instance, by rejecting sectarian fanaticism and offering a synthesis between Qur’anic teachings and philosophical reasoning. Nonetheless, Shiite perspectives remain evident in his interpretations, particularly regarding certain subjects like temporary marriage (nikah mut‘ah). Thus, although Tafsīr al-Mīzān provides a rational dimension, its underlying ideological influence remains prominent and sparks debate concerning its “modern” and “contextual” claims. These findings imply the need to reassess the boundaries of rationality in Qur’anic exegesis and the role of mazhab-based context in the interpretive process