Vol. 9 No. 1 (2026): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

The persistence of classically oriented Qur'anic exegesis in the contemporary period presents an important yet underexplored phenomenon in Qur'anic studies. While modern tafsir has generally been associated with reformist, contextual, and interdisciplinary approaches, a number of contemporary exegetical works continue to preserve classical interpretive structures and methodologies. This study investigates the re-emergence of classical exegesis through a comparative analysis of three major twentieth-century commentaries: Tafsir al-Munir by Wahbah al-Zuhaili, al-Tahrir wa al-Tanwir by Muhammad al-Tahir Ibn Ashur, and Khawatir Hawl al-Qur'an al-Karim by Muhammad Mutawalli al-Sha'rawi. Employing qualitative library research with descriptive-comparative analysis, the study examines their exegetical methodologies, interpretive sources, systematic structures, and socio-intellectual orientations. The findings demonstrate that all three commentaries preserve essential characteristics of classical tafsir—including the predominance of the tahlili method, extensive engagement with earlier exegetical authorities, philological analysis, and comprehensive verse-by-verse interpretation—while simultaneously incorporating selective responses to contemporary intellectual and social concerns. These findings challenge the conventional binary classification that sharply separates classical and contemporary tafsir. Instead, the study argues that these works represent a form of neo-classical exegesis, characterized by epistemological continuity rather than methodological stagnation. Consequently, the re-emergence of classical exegesis should be understood neither merely as a revivalist movement nor as evidence of intellectual decline, but as a dynamic strategy for preserving the authority of the classical exegetical tradition while negotiating the demands of modernity. This study contributes a new theoretical perspective by proposing neo-classical exegesis as an intermediary category within the historiography of Qur'anic interpretation.

The escalating global environmental crisis has intensified scholarly interest in religious approaches that offer ethical and theological foundations for ecological sustainability. Although Islamic environmental ethics has received growing attention, limited studies have examined how contemporary Qur'anic scholarship constructs an integrated epistemological framework for ecotheology. This study aims to analyze Ali Jum'ah's concept of Mabādi' al-'Āmmah as an epistemological framework for developing Qur'anic ecotheology. Employing a qualitative library research design with an analytical-critical approach, the study examines Ali Jum'ah's writings through thematic analysis of Qur'anic principles and their application to contemporary environmental issues. The findings demonstrate that Mabādi' al-'Āmmah functions as an integrative interpretive framework that systematically derives universal Qur'anic principles and translates them into theological, ethical, and social responsibilities toward the environment. Within this framework, tawḥīd serves as the ontological foundation of the human–nature relationship, khilāfah establishes ecological responsibility, and mīzān provides the ethical principle for maintaining environmental balance and justice. Consequently, Qur'anic ecotheology is understood not merely as environmental ethics but as a comprehensive spiritual paradigm in which environmental stewardship constitutes an integral expression of worship ('ibādah) and moral accountability before God. This study contributes to contemporary Qur'anic studies by conceptualizing Mabādi' al-'Āmmah as an epistemological framework for Qur'anic ecotheology, thereby enriching interdisciplinary discussions on Islam, environmental ethics, and sustainable ecological governance.

The relationship between the universality of the Qur'an and the cultural diversity of Muslim societies has become a major concern in contemporary Qur'anic studies. While numerous studies have examined contextual interpretation, limited attention has been given to how locality is constructed through the stylistic organization of exegetical discourse. This study investigates how Hamka negotiates locality in Tafsir Al-Azhar by examining the stylistic strategies through which Qur'anic meanings are communicated within the Indonesian socio-cultural context. Employing qualitative library research, the study analyzes selected passages of Tafsir Al-Azhar using textual analysis integrated with stylistic and contextual approaches. The analysis focuses on linguistic choices, interreligious discourse, and socio-historical narratives that mediate the relationship between revelation and local realities. The findings reveal three interrelated dimensions of stylistic localization. First, lexical localization utilizes vernacular expressions from Indonesian regional languages to bridge Arabic Qur'anic concepts with local linguistic consciousness. Second, dialogical localization employs interreligious comparisons to explain Islamic monotheism within Indonesia's plural religious landscape. Third, historical localization incorporates Indonesia's collective historical experience, particularly colonial memory, to strengthen the ethical relevance of Qur'anic teachings. These findings demonstrate that locality functions not merely as the background of interpretation but as an internal stylistic mechanism that shapes exegetical discourse. This study proposes Local Stylistics of Qur'anic Exegesis as a new analytical framework, arguing that locality is constructed through lexical, dialogical, and historical mediation rather than simply reflecting socio-cultural context. The proposed framework contributes to contemporary Qur'anic studies by offering a transferable model for analyzing vernacular tafsīr traditions across diverse Muslim societies.

The concepts of paradise and hell constitute the Qur'an's comprehensive system of divine reward and punishment, serving not only as descriptions of the afterlife but also as ethical mechanisms that shape human conduct. Despite extensive studies on Qur'anic eschatology, the relationship between paradise, hell, and human deeds as an integrated reward system remains insufficiently explored. This study aims to examine the Qur'anic reward system through a thematic analysis of paradise, hell, and their correspondence with human deeds. Employing a qualitative library research design, the study applies the Structured Thematic Analysis (STA) method, integrating thematic Qur'anic interpretation with systematic coding procedures adapted from Grounded Theory. The primary data consist of Qur'anic verses concerning paradise, hell, faith, and righteous deeds, supported by classical and contemporary Qur'anic commentaries. The findings demonstrate that the Qur'an constructs a hierarchical and proportional reward system grounded in divine justice. Paradise is portrayed through progressive levels of reward encompassing sensory, psychological, social, and transcendental dimensions, culminating in the vision of Allah (ru'yat Allāh), while hell presents graduated forms of punishment corresponding to varying degrees of disbelief, injustice, and sinful behavior across physical, psychological, and metaphysical dimensions. The analysis further reveals that reward and punishment operate at both individual and collective levels, reinforcing moral accountability within personal and social life. This study contributes to Qur'anic studies by conceptualizing the Qur'anic reward system as an integrated ethical framework linking faith, righteous deeds, divine justice, and eschatological accountability, thereby providing a comprehensive perspective for contemporary Islamic education and da'wah.

The rapid advancement of modern science has stimulated renewed discussions on the relationship between the Qur'an and scientific knowledge, leading to the emergence of diverse models of scientific Qur'anic exegesis. Nevertheless, studies examining the epistemological foundations underlying contemporary scientific tafsir remain limited, particularly regarding how revelation, reason, and empirical science are integrated into a coherent interpretive framework. This study aims to reconstruct the epistemological framework of Tafsir Ulul Albab by Agus Mustofa in interpreting ayat kauniyah. Employing a qualitative library research design with content analysis, the study examines the sources of knowledge, interpretive methodology, and validation principles that characterize the exegetical approach of Tafsir Ulul Albab. The findings demonstrate that its epistemology is constructed upon an integrative paradigm that synthesizes revelation (waḥy), rational inquiry ('aql), and contemporary scientific knowledge. Methodologically, the tafsir employs a deductive-confirmatory approach within a partial thematic (mawḍū'ī) and ra'y interpretive model, where Qur'anic descriptions of nature are interpreted through contemporary scientific discoveries while maintaining the primacy of the Qur'anic text. The validity of interpretation is established through correspondence between scriptural meaning and empirically verified scientific evidence, enabling constructive dialogue between religious knowledge and modern science. This study contributes to contemporary Qur'anic studies by conceptualizing Tafsir Ulul Albab as an integrative epistemological model of scientific exegesis that strengthens interdisciplinary engagement between Qur'anic interpretation and scientific inquiry without reducing the authority of revelation.

Growing evidence from developmental psychology, neuroscience, and prenatal health has highlighted the significance of the prenatal period in shaping human development. Nevertheless, studies on Islamic education continue to focus predominantly on postnatal learning, while the Qur'anic foundations of prenatal education remain underexplored. This study aims to reconstruct the concept of Qur'anic prenatal education through Quraish Shihab's interpretation of QS. Āli 'Imrān:35 in Tafsir al-Misbāḥ. Employing a qualitative library research design, the study applies thematic (mawḍū'ī) exegesis combined with content analysis to examine Shihab's interpretation in dialogue with contemporary scholarship on prenatal psychology, developmental neuroscience, and maternal well-being. The findings identify three interconnected principles that constitute the foundation of Qur'anic prenatal education. First, parental commitment (nadhar) establishes intentional preparation before birth as the ethical basis of educational responsibility. Second, spiritual communication through prayer strengthens maternal emotional resilience and nurtures prenatal attachment between mother and fetus. Third, tawakkul functions as a spiritual coping strategy that promotes maternal psychological well-being, reduces stress, and supports healthy fetal development. Together, these principles demonstrate that prenatal education in the Qur'an is both preventive and formative, integrating spiritual values with psychosocial and biological dimensions of pregnancy. This study contributes to Islamic education by reconstructing a comprehensive framework of Qur'anic prenatal education that bridges classical Qur'anic exegesis with contemporary scientific perspectives, thereby providing a conceptual foundation for Islamic parenting education, prenatal counseling, and faith-based maternal health programs.

The widespread prevalence of digital hate speech, cyberbullying, negative labeling, and identity-based polarization has exposed the growing crisis of ethical communication in contemporary social media. While Islamic communication ethics has been widely discussed, relatively few studies have examined how Qur'anic exegesis can provide a comprehensive ethical framework for addressing these digital challenges. This study aims to investigate how Q. al-Ḥujurāt (49):11 articulates Qur'anic communication ethics and to explore its relevance for countering hate speech in digital environments. Employing qualitative library research with the tahlili method of Qur'anic exegesis, the study analyzes the verse through linguistic (mufradāt), historical (asbāb al-nuzūl), textual (munāsabah), and comparative interpretive approaches based on classical and contemporary Qur'anic commentaries. The findings identify five interconnected ethical principles: respect for human dignity, self-reflection and communal solidarity, prevention of reciprocal hostility, faith-based moral self-regulation, and the promotion of brotherhood and tolerance. Collectively, these principles provide a normative foundation for preventing cyberbullying, digital backbiting, identity-based hate speech, negative labeling, and social polarization across social media platforms. This study contributes to contemporary Qur'anic studies by demonstrating how Q. al-Ḥujurāt (49):11 offers a coherent ethical framework for countering digital hate speech, thereby strengthening interdisciplinary engagement between Qur'anic ethics, digital communication, and responsible online citizenship.

The resignation and public declarations of incapacity by several regional heads during the flood and landslide disasters in Aceh generated widespread debate concerning the ethical responsibilities of public leaders in times of crisis. While administrative studies generally evaluate such events through procedural accountability and institutional performance, limited attention has been given to the Qur'anic conception of leadership accountability as a moral and spiritual obligation. This study aims to examine the concepts of trust (amānah) and accountability in the Qur'an and compare them with modern administrative accountability in interpreting the resignation of regional heads during disaster management in Aceh. Employing a qualitative library research design, the study adopts thematic Qur'anic interpretation (tafsīr mawḍūʿī) integrated with comparative analysis of public administration literature, classical and contemporary Qur'anic exegesis, and relevant scholarly works on leadership and disaster governance. The findings demonstrate that Qur'anic accountability extends beyond procedural and institutional obligations by integrating moral integrity, continuous leadership presence, justice, and transcendental responsibility before Allah. In contrast, administrative accountability primarily emphasizes legal compliance, organizational performance, and political responsibility. The comparative analysis reveals that the resignation or withdrawal of regional leaders during disaster emergencies represents not only an administrative deficiency but also a violation of the Qur'anic principles of amānah and moral leadership. This study contributes theoretically by proposing an integrated framework of Qur'anic and administrative accountability that enriches contemporary discussions on disaster leadership and offers an ethical foundation for strengthening accountable public governance in Muslim societies.

The increasing complexity of global social challenges has intensified the search for ethical frameworks capable of supporting the achievement of the Sustainable Development Goals (SDGs). Although numerous studies have examined the relationship between Islam and sustainable development, limited attention has been given to the Maqāṣid al-Qur'an as a comprehensive ethical framework for advancing the social development pillar of the SDGs. This study aims to examine how the higher objectives of the Qur'an provide normative principles for achieving the five goals within the social development pillar of the SDGs. Employing a qualitative library research design, the study analyzes data derived from the Qur'an, Hadith, official SDG documents, statistical reports published by Statistics Indonesia (BPS), and relevant scholarly literature using thematic content analysis. The findings demonstrate that the Maqāṣid al-Qur'an constitutes a holistic ethical framework through three interrelated dimensions. First, social welfare is established as a theological obligation grounded in faith (īmān) and piety (taqwā), transforming poverty alleviation and social justice into religious responsibilities rather than merely development targets. Second, Islamic philanthropic instruments, particularly ZISWAF (zakat, infaq, ṣadaqah, and waqf), function as strategic institutional mechanisms for translating Qur'anic ethical values into sustainable social policies. Third, prophetic leadership provides the ethical governance necessary to ensure justice, accountability, and public welfare in implementing development programs. This study contributes to contemporary discussions on religion and sustainable development by conceptualizing the Maqāṣid al-Qur'an as an ethical framework that complements the global SDG agenda while offering normative guidance for socially just, inclusive, and sustainable development.

The relationship between local wisdom and Qur'anic ethics has become an important theme in contemporary Qur'anic studies, particularly within the tradition of Indonesian vernacular exegesis. This study examines how the Bugis concept of siri is represented in Tafsir al-Munīr by Daud Ismail and investigates its relationship with the Qur'anic ethical principle of al-ḥayāʾ (modesty and moral shame). The research is motivated by the contemporary distortion of siri within Bugis society, where a value originally intended to preserve human dignity is frequently reduced to a justification for violence and honor-based retaliation. Employing a qualitative library research design, this study applies the Conceptual Framework of Indonesian Qur'anic Exegesis, which analyzes the work through its ontological foundation, language and script, presentation, methodology, and exegetical characteristics. The findings demonstrate that Daud Ismail does not explicitly discuss siri as an independent interpretive theme, nor does he directly associate his exegesis with Bugis cultural philosophy. Nevertheless, the ethical substance of siri is implicitly embedded through the vernacularization of Qur'anic moral concepts into the local Bugis language. Rather than merely preserving a cultural tradition, Tafsir al-Munīr establishes a dialogical relationship between local values and Qur'anic ethics, in which siri provides social and cultural relevance while the Qur'an offers normative ethical guidance and theological boundaries. Consequently, siri is reconstructed from a collective cultural norm into a universal ethical value grounded in Qur'anic teachings, emphasizing dignity, moral responsibility, humility, and humanistic principles. This study contributes to the growing scholarship on vernacular Qur'anic exegesis by demonstrating how local cultural concepts can be critically integrated into Islamic ethical discourse without compromising the normative authority of the Qur'an.

The rapid adoption of generative artificial intelligence (AI) has expanded its application to Qur'anic translation and interpretation, raising important questions regarding the reliability of AI-generated outputs for theologically sensitive verses. Among the most challenging passages are anthropomorphic (mutashābihāt) verses, whose translation requires careful negotiation between literal meaning and established theological traditions. This study compares the translation strategies employed by ChatGPT and Gemini in rendering anthropomorphic Qur'anic expressions and evaluates the consistency of their outputs across repeated interactions. This research employs a qualitative comparative design using library research and content analysis. Four categories of anthropomorphic expressions—wajh (face), aʿyun (eyes), yad (hand), and istawā (rising over the Throne)—were translated repeatedly by both AI systems using identical prompts administered in different sessions. The resulting outputs were classified into three interpretive approaches: literal translation, ta'wīl (figurative interpretation), and tafwīḍ (consigning the ultimate meaning to God). Comparative analysis was then conducted to examine translation preferences and output consistency. The findings demonstrate substantial differences in theological translation strategies between the two AI models. ChatGPT predominantly adopts literal translation (39 of 72 outputs), followed by ta'wīl (19) and tafwīḍ (14), whereas Gemini produces more literal renderings (42 of 72 outputs) together with ta'wīl (30) but does not employ tafwīḍ. ChatGPT also exhibits strategy shifts across repeated sessions, particularly in translating istawā, where responses change from tafwīḍ to literal interpretation. By contrast, Gemini maintains comparatively stable translation patterns despite relying primarily on literal formulations. These findings indicate that generative AI systems differ not only linguistically but also in their implicit theological orientation when processing anthropomorphic Qur'anic expressions. This study contributes to the emerging field of digital Qur'anic studies by providing a systematic framework for evaluating AI translation strategies from a theological perspective. It demonstrates that AI-generated Qur'anic translations should not be regarded as doctrinally neutral, particularly when dealing with verses carrying significant theological implications. The study is limited to two large language models and four categories of anthropomorphic expressions. Future research should expand comparisons to additional AI systems, multilingual translation settings, and broader corpora of mutashābihāt verses to develop more comprehensive evaluation standards for AI-assisted Qur'anic interpretation.

Contemporary Muslim families increasingly encounter challenges related to character formation, parent–child communication, and the transmission of religious values. While the narrative of Prophet Yusuf has been widely examined from theological, literary, and psychological perspectives, limited attention has been given to its contribution as a framework for Islamic family education, particularly in the opening narrative of Qur'an 12:1–6. This study aims to explore the Islamic family educational values embedded in the narrative of Prophet Yusuf's dream and to examine their relevance for contemporary family education. This qualitative library research employs a tahlili approach to Qur'anic interpretation by analyzing Qur'an 12:1–6 through classical and contemporary tafsir literature, supported by relevant scholarly works on Islamic education and family studies. The findings reveal that the narrative embodies five interconnected educational values: strengthening faith, cultivating respect toward parents, fostering affection within the family, nurturing optimism, and promoting constructive parent–child communication. These values are reflected in the compassionate interaction between Prophet Ya'qub and Prophet Yusuf, demonstrating an educational model grounded in spirituality, wisdom, emotional support, and parental guidance. The study concludes that the narrative of Prophet Yusuf's dream offers a holistic framework for Islamic family education that remains relevant for nurturing moral character, spiritual development, and harmonious family relationships in contemporary Muslim society.

Scientific exegesis (tafsir 'ilmi) has become one of the most debated approaches in Qur'anic interpretation due to its attempt to correlate Qur'anic verses with scientific knowledge. While this interpretive trend has attracted considerable scholarly attention, existing studies have predominantly examined individual exegetes, methodological issues, or the compatibility between the Qur'an and modern science, leaving the historical evolution of tafsir 'ilmi across different intellectual periods insufficiently explored. This study aims to examine the historical development of tafsir 'ilmi from the classical period to the contemporary era while identifying the epistemological shifts that have shaped its interpretive paradigm. Employing a qualitative library research approach with historical and philosophical perspectives, this study analyzes primary and secondary sources on the history of Qur'anic exegesis and scientific interpretation. The findings reveal that the development of tafsir 'ilmi has undergone four major phases. During the classical period, scientific reasoning functioned primarily to reinforce theological arguments concerning divine creation. The medieval period witnessed a decline in scientific interpretation due to the dominance of sectarian and ideological tendencies. In the modern period, scientific exegesis re-emerged as a response to modernity and Western scientific advancement through figures such as Muhammad Abduh and Tantawi Jawhari. Subsequently, the contemporary period transformed tafsir 'ilmi into a more systematic and interdisciplinary approach, represented prominently by Zaghlul al-Najjar, while simultaneously generating enduring debates regarding the epistemological limits of integrating scientific theories into Qur'anic interpretation. This study contributes to the field of Qur'anic studies by offering a comprehensive historical framework that explains the evolution of scientific exegesis and clarifies the changing relationship between revelation, reason, and scientific knowledge across different periods of Islamic intellectual history.

The interpretation of the "moving mountains" in Qur'an 27:88 has long generated debate within Qur'anic exegesis. Classical exegetes predominantly understand the verse as describing the cosmic events of the Day of Judgment, whereas a number of contemporary scholars interpret it as a scientific indication of the Earth's motion and geological dynamics. Although these interpretations have been extensively discussed from theological and scientific perspectives, limited attention has been devoted to examining their epistemological validity through the framework of modern philosophy of science. This study aims to reassess the interpretation of Qur'an 27:88 by applying Alfred Jules Ayer's verification principle as an epistemological framework for evaluating the scientific claims associated with the verse. Employing qualitative library research, the study analyzes primary Qur'anic commentaries, philosophical works on logical positivism, and contemporary scientific literature concerning Earth's rotation and geological processes. The analysis distinguishes between empirically verifiable propositions and metaphysical propositions in accordance with Ayer's concepts of meaningfulness, analytic and synthetic propositions, and strong and weak verification. The findings demonstrate that the proposition describing the apparent movement of mountains can be interpreted as an empirically meaningful statement when understood in relation to the Earth's rotational motion, whereas theological assertions concerning divine perfection remain beyond empirical verification and belong to the domain of metaphysical discourse. Rather than reducing the Qur'an to a scientific text, this study proposes an epistemological framework that clarifies the limits and possibilities of scientific interpretation within Qur'anic exegesis. By integrating Qur'anic studies, philosophy of science, and contemporary scientific knowledge, this research contributes a critical perspective for evaluating scientific interpretations of the Qur'an while preserving the distinction between empirical inquiry and metaphysical belief.

The rhetorical excellence of the Qur'an has long been recognized as one of its defining characteristics. However, contemporary Qur'anic scholarship has predominantly emphasized theological, legal, and semantic dimensions, while the communicative functions of classical rhetorical devices remain comparatively underexplored. This study examines ījāz (conciseness) and iṭnāb (elaboration) as rhetorical strategies for reinforcing divine messages in the Qur'an. Employing a qualitative library-based research design, the study applies the analytical framework of classical Arabic balāghah to examine selected Qur'anic verses that exemplify both rhetorical styles. The findings reveal that ījāz reinforces divine messages through linguistic economy, semantic density, and expressive precision, enabling profound meanings to be conveyed with maximum rhetorical impact. Conversely, iṭnāb strengthens divine communication through purposeful elaboration, contextual clarification, persuasive emphasis, and emotional engagement, facilitating deeper cognitive and spiritual internalization of Qur'anic teachings. Rather than representing contrasting rhetorical styles, ījāz and iṭnāb function as complementary communicative strategies whose effectiveness depends on the communicative context and intended persuasive purpose of the discourse. This study contributes to contemporary Qur'anic rhetoric by demonstrating that the persuasive power of the Qur'an emerges not only from the theological content of its messages but also from the strategic deployment of rhetorical forms that optimize meaning, persuasion, and spiritual transformation. These findings extend the study of balāghah beyond stylistic description toward a functional and discourse-oriented understanding of Qur'anic rhetoric.