Vol. 8 No. 1 (2025): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

Throughout world history, women have often been subjected to injustice, treated as property that could be traded or inherited. This condition prevailed across many civilizations, including seventh-century Arab society. Islam emerged within this context, partially accommodating prevailing traditions while also aiming to reform oppressive practices. One stark example is QS. Al-Takwir: 9, which condemns the practice of killing newborn girls. In response to such injustices, the Quran presents transformative teachings, as seen in QS. Al-Mujādalah: 1–6 and QS. Al-Baqarah: 222. These verses affirm the existence of women and challenge negative assumptions—particularly around menstruation. This study aims to examine the two verses using Teun van Dijk’s Critical Discourse Analysis, which consists of three analytical dimensions: text, social cognition, and social context. The findings show that the verses are structured through macrostructure, superstructure, and microstructure levels. Cognitively, they dismantle stigmas against women, especially those linked to menstruation. Socially, the verses were revealed in a patriarchal-agnatic society that devalued women, which influenced the development of gender-biased laws. The study concludes that these Quranic verses not only challenge structural gender injustice but also offer a framework for reclaiming women’s dignity. This research contributes to the broader discourse on gender justice in Islamic texts and demonstrates the relevance of critical discourse analysis in interpreting sacred scripture.

Monotheism is a central tenet of Islamic theology, with various scholars offering distinct interpretations of its dimensions. This study explores the concept of Rubūbiyyah (Divine Lordship) as presented in Al-Kashshāf, the seminal Qur'anic exegesis by Al-Zamakhshari. It aims to analyze how Al-Zamakhshari’s rationalist approach shapes his theological interpretation of Rubūbiyyah and to what extent it aligns with or diverges from classical Islamic theological thought. Employing a qualitative library research method, this study utilizes descriptive and content analysis to examine relevant exegetical passages. The findings indicate that while Al-Kashshāf offers a rationalist reading rooted in Mu'tazilite principles and external philosophical influences, it does not fully capture the broader metaphysical and spiritual dimensions of Islamic monotheism. Nevertheless, Al-Zamakhshari consistently grounds his interpretations in Qur'anic text, reflecting a commitment to scriptural authority. This study contributes to the discourse on Qur'anic interpretation by highlighting the interplay between rationalism and theology, and by offering critical insights into the theological methodology embedded in Al-Zamakhshari’s exegesis.

Qur’anic interpretation is not a neutral act; it is shaped by the socio-cultural and historical context of the exegete. These contextual factors significantly influence how interpreters understand and represent gender roles within Islamic teachings. This study critically analyzes the influence of patriarchal culture in classical tafsir by examining Ibn Kathir’s interpretation of three key verses concerning gender: Qur’an 4:34 (male authority over women), 2:282 (the legal testimony of women), and 4:11 (rules of inheritance). Employing a combination of exegetical analysis and a gender-critical approach, the research explores the extent to which patriarchal social structures are embedded in Ibn Kathir’s tafsir. The findings indicate that his interpretations tend to reflect a hierarchical view of gender, often positioning women as socially and legally subordinate to men, consistent with the dominant norms of his time. This study argues for the importance of reinterpreting Qur’anic texts through a contextual and justice-oriented lens that considers contemporary understandings of gender equality while remaining faithful to Islamic principles.

Issues related to women have long been a subject of continuous debate among both men and women. In Islamic discourse, women are often portrayed either as adornments of the world (zinatun) or as sources of temptation (fitnatun). One aspect that receives considerable attention is the perceived seductive nature of women's voices, as referenced in the Qur’an (Q. 33:32). This study adopts a descriptive qualitative method through a library-based approach, drawing from books, journals, classical and contemporary Qur’anic interpretations, and relevant literature. The findings reveal two key insights. First, the Qur’anic advice for women to speak firmly and clearly to non-mahram men aims to prevent misinterpretations stemming from men's susceptibility to sexual temptation. Second, this gendered framing is reflected in interpretations of the story of Yusuf and Zulaikha (Q. 12:28). Scholars such as Thaifur Ali Wafa and M. Quraish Shihab argue that temptation is not inherently rooted in women, but rather in passive male attitudes that often portray themselves as victims. Consequently, interpretations that link women's voices to moral weakness reflect patriarchal cultural constructs that must be critically reassessed. A more contextual, gender-sensitive hermeneutic is needed to challenge misogynistic readings of the Qur’an and to promote justice and dignity for women within Islamic discourse.

The translation of key Qur’anic terms plays a crucial role in shaping public religious understanding, particularly in multicultural societies like Indonesia. One such term is auliyā’, whose interpretation can carry significant theological and sociopolitical implications. This study analyzes the translation of auliyā’ in the 2019 edition of the Qur’an published by the Indonesian Ministry of Religious Affairs, aiming to identify shifts in its meaning and explore how these reflect national and social values. Employing a qualitative method within the framework of Critical Discourse Analysis (CDA), the research draws on Teun A. van Dijk’s model, integrating literature review, textual analysis, and interviews with translators and policymakers. The findings indicate that the term auliyā’ is rendered as "faithful friends," which narrows its meaning from the broader classical interpretations such as "allies," "leaders," or "guardians." This choice appears to be a deliberate domestication strategy aimed at fostering interreligious harmony and minimizing sectarian tension. It aligns with Indonesia’s Pancasila values, emphasizing unity, tolerance, and pluralism. The study concludes that translation is not merely a linguistic act but also a socio-political engagement that can reinforce national ideology. This research contributes to the field of Qur’anic translation studies by highlighting the role of localized interpretations in promoting inclusive religious discourse within diverse national contexts.

The moral decline in the modern era presents a serious challenge to Islamic education, particularly in shaping strong spiritual character towards Allah SWT. Qur’anic verse QS. Al-Baqarah:186 conveys the message of divine closeness that holds deep relevance for moral development. This study aims to analyze the verse using Emilio Betti’s hermeneutic approach to uncover the moral education dimension from historical, linguistic, and contextual perspectives. The research applies a qualitative-descriptive method through textual and philosophical-hermeneutic analysis. The findings reveal that the verse contains not only theological meaning but also universal ethical messages such as spiritual optimism and slot thailand obedience to divine commands. Through Betti’s approach, the study finds that the objective meaning structure of the verse is both transhistorical and contextual. This research offers a synthesis between classical Qur’anic exegesis and modern hermeneutics, contributing practical insights for developing Islamic moral education curricula that are integrative and responsive to contemporary moral challenges.

This study analyzes the issue of female sexuality in Islam through a maqāṣidī exegesis of QS Āli ʿImrān verse 14. Sexuality, often interpreted through patriarchal and biased lenses, poses a significant challenge to developing a gender-just Islamic perspective. This research employs a library-based method, drawing from classical and contemporary tafsir works as well as scholarly literature on sexuality in Islam. The findings indicate that conventional interpretations frequently portray women as sources of temptation (fitnah). In contrast, the maqāṣidī approach understands the verse as a universal reminder of worldly attractions for all human beings. Sexual desire is viewed as a divine slot deposit 5000 gift that supports family formation, preserves human dignity (ḥifẓ al-ʿirḍ), life (ḥifẓ al-nafs), and intellect (ḥifẓ al-ʿaql). This study emphasizes the equal moral responsibility of men and women and the need to develop a more inclusive and humanistic tafsir methodology. The findings aim to contribute to the advancement of gender-sensitive hermeneutics in contemporary Qur'anic studies.

Local Qur’anic exegesis in the Malay Archipelago plays a vital role in shaping the intellectual tradition of Islam in Southeast Asia. One of the most prominent works in this genre is Tarjumān al-Mustafīd by Shaykh Abdur Rauf al-Singkili, widely recognized as the earliest and most comprehensive Qur’anic commentary written in Jawi-Malay. This study aims to examine the epistemological construction of this tafsir, focusing on its sources of interpretation, employed methods, and the validity of its knowledge claims. The research adopts a qualitative approach through library research using descriptive-analytical methods and a historical-philosophical perspective. The primary data source is the Tarjumān al-Mustafīd manuscript, supported by relevant secondary literature. The analysis employs three theories of truth: coherence, correspondence, and pragmatism. The findings reveal that al-Singkili prioritizes the bi al-ra’y method, drawing from classical tafsir works such as Tafsīr al-Jalālain, al-Bayḍāwī, and al-Khāzin, while integrating elements of bi al-ma’tsūr and qirā’āt analysis. His exegetical style is primarily ijmālī (general/holistic), with occasional taḥlīlī (analytical) components. This study concludes that Tarjumān al-Mustafīd demonstrates a consistent epistemological system, contextually relevant, and pragmatically valuable. Its contribution is significant in affirming the intellectual heritage of Nusantara scholars and in providing a foundation for dialogical engagement with contemporary locally grounded Qur’anic studies.

Social inequality in Indonesia remains a persistent issue, rooted in structural problems within economic and political systems that fail to deliver justice for all citizens. This study aims to critically examine how state economic policies, unequal wealth distribution, and limited access to public services have deepened social disparity. Using a qualitative approach, it evaluates policy shortcomings and explores the consequences of asymmetrical socioeconomic structures on distributive justice. The findings reveal that policies often favoring elite groups exacerbate inequality and restrict equitable access to education, healthcare, and employment opportunities. In addition to policy analysis, this research employs a textual and contextual study of Qur’anic verses on justice (al-‘adl, al-qisṭ) to offer an Islamic ethical perspective on social justice. The study argues that Islamic teachings advocate for a just socio-economic order and that integrating such values into policymaking could address systemic injustice. This research contributes to a more holistic understanding of inequality by bridging critical policy analysis with Qur’anic moral frameworks.

In the face of growing social inequalities and marginalization in the modern Muslim world, Qur’anic interpretation is increasingly called upon to address real-world injustices. Surah Al-Anfal verse 26 highlights the early Muslims' experience of oppression, fear, and poverty, followed by divine empowerment. This verse offers a theological entry point for rethinking the Qur’an’s role in social transformation. This study aims to reinterpret Al-Anfal:26 through the lens of Hasan Hanafi’s critical-emancipatory hermeneutics, which views revelation not merely as normative doctrine but as a call to action for liberation and justice. The research adopts Hanafi’s three-stage hermeneutical method: (1) historical awareness—understanding the socio-political context of the verse; (2) eidetic analysis—extracting its essential ethical meaning; and (3) practical engagement—applying its message to contemporary struggles. The findings show that when interpreted through this gacor777 framework, the verse becomes a powerful call for solidarity with the oppressed and for active resistance against systemic injustice. It encourages Muslims to see the Qur'an as a living, historical text that responds to human suffering with moral urgency. This study concludes that Surah Al-Anfal:26 provides not only historical insight but also a theological foundation for Islamic liberation theology. The research contributes to contemporary Qur’anic studies by demonstrating how contextual hermeneutics can make sacred texts more responsive to the ethical and political demands of the present.

The concept of anthropomorphism (tashbīh) as a method of understanding divinity is explicitly rejected in the Qur'an. However, since the Qur'an is revealed in human language, discussions about divine attributes inevitably employ expressions familiar to its audience. This creates a need for a comprehensive academic inquiry into how the Qur'an addresses and rejects anthropomorphic depictions of God. This study aims to explore the meaning and dimensions of tashbīh in the Qur'an based on a thematic analysis of Tafsir Marāḥ al-Labīd by Shaikh Nawawi al-Jāwī. The research employs a qualitative thematic method by collecting and analyzing relevant verses along with Nawawi’s exegetical insights and supporting theological references. The findings reveal that Shaikh Nawawi classifies tashbīh into three distinct categories. Understanding these categories requires specific interpretive principles (ḍawābiṭ), including: (1) similarity in wording does not imply similarity in essence; (2) resemblance in non-actual realities (amr ʿadamī) does not constitute tashbīh; and (3) the subject of comparison (mushabbah) may share attributes or functions with its counterpart (mushabbah bih) without implying equivalence. This study concludes that Marāḥ al-Labīd presents a nuanced theological and linguistic perspective on anthropomorphic expressions, reinforcing the transcendence (tanzīh) of God in Islamic thought. The research contributes to Qur'anic studies by clarifying the interpretive boundaries between metaphorical language and theological orthodoxy.

Leadership is a vital element in societal and governmental life. In Islam, the concept of leadership is firmly rooted, as reflected in the Qur'an, specifically in Surah Al-Baqarah, verse 247. This verse narrates the appointment of Talut as the leader of the Israelites, based on two primary qualifications: extensive knowledge and physical strength. This study aims to analyze the personality traits of a leader based on this verse, using the tafsir Al-Qur'anul Adzim by Imam Ibn Kathir as a primary reference. This research employs a qualitative-descriptive method with a library research approach. The primary sources used include Surah Al-Baqarah, verse 247, and the tafsir Al-Qur'anul Adzim by Imam Ibn Kathir. Secondary sources consist of books, journals, and articles related to the concept of leadership in Islam. The findings reveal that the main criteria for an ideal leader in the Islamic perspective include extensive knowledge encompassing both religious and general sciences, as well as physical readiness demonstrated through endurance, courage, and the ability to face challenges. Moreover, amanah (trustworthiness) emerges as a fundamental principle that includes responsibility, justice, and moral integrity. In the modern context, these values are highly relevant in the process of selecting and developing leaders to address the complexities of contemporary challenges. This study contributes to the leadership literature by highlighting that the Qur’an provides examples of criteria for selecting leaders and offers a new perspective on ideal leadership.

Qur’anic learning holds a central role in Islamic education, aiming not only to instill religious values but also to shape the spiritual character of students. However, to achieve these objectives effectively, educators must adopt appropriate teaching approaches. This study explores the integration of behaviorist and cognitive approaches in Qur’anic learning through a theoretical and comparative literature review. Using relevant academic sources such as books, peer-reviewed journals, and scholarly articles, this research analyzes the characteristics, strengths, and limitations of both approaches. The findings reveal that the behaviorist approach emphasizes repetition, reinforcement, and habit formation, making it effective for memorization and recitation. Meanwhile, the cognitive approach promotes comprehension, reflection, and contextual understanding, which are crucial for meaningful engagement with the Qur’an. Integrating both approaches offers a more holistic model that balances technical mastery and deep understanding. The study concludes that such integration enhances the effectiveness of Qur’anic pedagogy by combining structured reinforcement with active intellectual engagement. This research contributes to the development of more comprehensive and adaptive Qur’anic teaching methods, encouraging educators to design instructional strategies that nurture both the memorization and internalization of Qur’anic values in daily life.

The story of Prophet Yusuf (AS) in the Qur’an is one of the most systematic narratives depicting life’s trials—from betrayal and slander to authority. In the context of psychology, this narrative represents a profound model of spiritual resilience, relevant to contemporary mental health challenges. This study aims to analyze the aspect of spirituality in the story of Prophet Yusuf (AS) based on the interpretation of Fī Ẓilāl al-Qur’ān by Sayyid Qutb, systematically linked with the five resilience factors proposed by Connor and Davidson. The research employs a qualitative library-based method with a thematic (maudhu’i) tafsir approach and psychological resilience framework. The focus is on mapping spiritual values expressed in Surah Yusuf and exploring how they activate the other four resilience factors: personal competence, self-control, trust in intuition, and adaptability. The findings reveal that spirituality serves as the central foundation big77 of Prophet Yusuf’s resilience, providing meaning, guiding moral choices, and strengthening psychological endurance at every stage of trial. Sayyid Qutb’s interpretation highlights a deep spiritual connection with Allah as the core source of strength. The study concludes that integrating classical Qur’anic exegesis with modern psychological theory offers a new approach to understanding Qur’anic resilience. Its main contribution lies in enriching thematic Qur’anic interpretation through a psychospiritual lens and fostering interdisciplinary integration between revelation and contemporary psychology.

The writing of the Qur’anic manuscript has developed through two primary systems: Rasm Uthmani and Rasm Imla’i. In Indonesia, the dynamics between these two systems are evident in the processes of transmission, reception, and standardization of the Qur’anic script, influenced by historical developments and official policies, particularly from the Lajnah Pentashihan Mushaf al-Qur’an. This study aims to examine the transformation and adaptation of Qur’anic writing systems over time, as well as to analyze the impact of standardization policies on community practices. Using a historical-philosophical approach and a library research method, this study analyzes various manuscripts and printed mushafs. The findings indicate that Rasm Imla’i was more dominant during the early development of local mushafs due to limited access to the principles of Rasm Uthmani. However, since the implementation of standardization by religious authorities, Rasm Uthmani has become the official form in mushaf publication, although the Imla’i form continues to be used in educational contexts for pedagogical reasons. These findings reveal a tension between religious authority and local tradition and suggest the need for an epistemic re-evaluation of mushaf standardization policies within the context of contemporary Indonesia.