Vol 8 No 2 (2025): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

The development of scientific interpretation (tafsīr ʿilmī) in Indonesia reflects an ongoing attempt to negotiate the relationship between Qur’anic revelation and modern scientific knowledge, while simultaneously raising epistemological questions concerning interpretive boundaries and methodological legitimacy. This study examines the transformation of scientific interpretation in the Indonesian context through a comparative analysis of the interpretive approaches of Agus Purwanto and Agus Mustofa, particularly in their engagement with kauniyyah verses. The primary objective of this research is to identify the dominant patterns of scientific interpretation employed by both figures and to assess their continuity with classical exegetical principles. Adopting a qualitative-descriptive design, this study employs comparative textual analysis supported by an evaluative framework derived from classical tafsīr theory, emphasizing linguistic accuracy, rhetorical coherence, and theological consistency as articulated by al-Zahabi. Primary data are drawn from the major works of Purwanto and Mustofa and are contextualized through relevant classical and contemporary literature on scientific exegesis. The findings demonstrate that Purwanto advances a revelation-based, scientific-textual model in which modern science functions as an explanatory tool subordinate to the Qur’anic text. In contrast, Mustofa represents a rational-speculative approach that positions contemporary scientific theories as the primary interpretive lens for metaphysical Qur’anic concepts. This study contributes to Qur’anic studies by offering an epistemological mapping of scientific interpretation in Indonesia and by advancing a critical framework for integrating scientific reasoning with textual fidelity and theological integrity in contemporary exegesis.

Salam memiliki peranan penting dalam ajaran Islam, bukan sekadar sebagai ucapan biasa, melainkan juga merupakan doa, bentuk penghormatan, serta sarana untuk mempererat tali ukhuwah islamiyyah. Namun, kondisi sosial masyarakat Muslim saat ini menunjukkan adanya penurunan pemahaman dan praktik salam, yang sering kali hanya dipandang sebagai formalitas tanpa makna yang mendalam. Oleh sebab itu, penelitian ini bertujuan untuk menggali kembali makna dan dampak salam dalam interaksi sosial berdasarkan tafsir Al-Furqan karya Ahmad Hassan. Fokus penelitian adalah menjelaskan konsep salam menurut pandangan Ahmad Hassan serta menelaah relevansinya dengan praktik sosial masyarakat Muslim masa kini. Metode yang digunakan adalah kepustakaan (library research) dengan pendekatan deskriptif-analisis, yaitu menggambarkan praktik salam dalam interaksi sosial dan menganalisisnya melalui tafsir Al-Furqan. Hasil penelitian memperlihatkan bahwa Ahmad Hassan memaknai salam sebagai ungkapan doa keselamatan yang tulus dan penuh kasih sayang, serta menekankan pentingnya menjawab salam dengan sikap yang lebih baik sebagaimana tertulis dalam QS. An-Nisa: 86. Konsep ini mengandung pesan moral dan sosial yang kuat untuk membangun masyarakat yang damai, harmonis, dan saling menghormati. Sayangnya, dalam pelaksanaannya, banyak umat Islam yang belum mengamalkan konsep ini dengan tepat. Penelitian ini menegaskan urgensi menghidupkan kembali makna salam, baik secara harfiah maupun maknawi, dalam kehidupan sosial sebagai bagian dari ibadah dan peradaban Islam.

The development of modern science, particularly in cosmology and natural sciences, has created epistemological tensions in Qur’anic studies. Scientific exegesis (tafsīr ʿilmī) has emerged as an approach linking revelation with empirical knowledge, yet it often faces criticism for potentially reducing divine revelation to positivistic frameworks. Tafsir al-Muntakhab, compiled by the Lajnah al-Qur’an wa al-Sunnah under the Supreme Council for Islamic Affairs in Egypt, occupies a unique position as an institutional tafsir designed for modern readers. This study analyzes the construction and epistemological legitimacy of scientific interpretation in Tafsir al-Muntakhab, focusing on QS. Al-Anbiyāʾ [21]:30 and QS. Adz-Dzāriyāt [51]:47. A qualitative design employing content analysis and hermeneutic interpretation was used, emphasizing textual fidelity and contextual understanding. Findings show that Tafsir al-Muntakhab separates core Qur’anic meanings from supplementary scientific explanations, positions science as an illustrative tool, and balances textual, scientific, and contemporary reader needs. Analysis of cosmological verses reveals understanding of the initial union and separation of heaven and earth, planet formation, emergence of life from water, and cosmic expansion, consistent with modern scientific theories. This approach reflects a moderate scientific tafsir that preserves the epistemic authority of the Qur’an while facilitating constructive dialogue between revelation and science.

Amid the intensifying global discourse on gender justice, Qur’anic interpretation continues to be shaped by a long-standing legacy of patriarchal exegesis, particularly in narratives concerning the creation of woman. This tension is especially evident in interpretations of Surah al-Nisāʾ verse 1, a passage that affirms humanity’s origin from a single ontological source (nafs wāḥidah), yet has frequently been read through hierarchical frameworks that position women as derivative and subordinate. This article seeks to reconstruct the narrative of Eve’s creation in Qur’anic exegesis by integrating gender analysis with Sufi perspectives as an alternative hermeneutical framework. Employing a qualitative library-based approach, the study draws on classical and contemporary Qur’anic commentaries as primary sources, supported by scholarly literature on gender, Qur’anic hermeneutics, and Islamic ontology. Data were analyzed using critical hermeneutics and thematic analysis to identify ontological assumptions and gender bias embedded in exegetical traditions. The findings demonstrate that hierarchical portrayals of Eve’s creation do not originate from the Qur’anic text itself but from historically contingent patriarchal epistemologies that shaped classical interpretation. Contemporary egalitarian tafsīr emphasizes the shared ontological origin of men and women, while Sufi interpretations further reinforce this equality through concepts of spiritual parity and human perfection (insān kāmil). By integrating these approaches, this study proposes a reconstructive, non-hierarchical model of Qur’anic interpretation that is ethically grounded and contextually responsive. This research contributes to Qur’anic studies by advancing a gender-just and spiritually informed exegesis that remains faithful to the Qur’an’s moral vision while addressing contemporary demands for gender justice.

Studies on the Qur’anic concept of shifāʾ have predominantly emphasized ritual practices and physical healing, leaving its relevance to contemporary psychological disorders—particularly anxiety—largely underexplored. This study re-examines selected shifāʾ verses (Qur’an 9:14–15 and 41:44) through a contextual hermeneutical framework, employing Fazlur Rahman’s double-movement theory to uncover their psychological significance for anxiety management. Adopting a qualitative-descriptive design, the research applies content analysis to reconstruct the historical-moral meanings of the verses and to recontextualize their ethical-spiritual principles within contemporary theories of emotion regulation and cognitive reappraisal. Primary data are drawn from the Qur’anic text and classical as well as modern exegetical works, complemented by contemporary scholarship in Islamic psychology and empirical studies on dhikr and ruqyah practices. The findings indicate that the shifāʾ verses articulate a coherent model of emotional healing, encompassing affective stabilization, spiritual tranquility, psychological resilience, and the release of negative emotional states—dimensions that functionally correspond to core mechanisms of cognitive-behavioral therapy in addressing anxiety. This study proposes an integrative interpretive framework that positions Qur’anic insights as a form of complementary psychospiritual support for mental health, thereby extending the interdisciplinary dialogue between Qur’anic studies, therapeutic practice, and modern psychological approaches.

The emergence of viral cases of non-transparent polygamy in Indonesia in 2025 has reignited critical debates on family ethics, honesty, and moral accountability in contemporary Muslim societies. This study examines these practices through the lens of Muhammad Syahrur’s Theory of Limits (Naẓariyyat al-Ḥudūd), which conceptualizes Islamic legal norms as operating within defined minimum and maximum ethical boundaries. Employing a qualitative research design, this study is based on a critical literature review combined with intra-textual analysis of Qur’anic verses on marriage and polygamy, alongside an examination of Syahrur’s principal works. Sociological data from publicly documented viral cases are utilized as contextual evidence to illustrate the ethical tensions surrounding non-transparent polygamy. The findings demonstrate that, within Syahrur’s framework, polygamy is not an unconditional male prerogative but a conditional social practice constrained by strict moral limits aimed at safeguarding justice and protecting women’s rights. Polygamy conducted without transparency is shown to violate the minimum boundary of justice by denying women access to truthful information, undermining trust, and generating psychological and social harm. From the perspective of boundary theory, such practices constitute a form of injustice (ẓulm) and conflict with the maqāṣid al-sharīʿah, particularly the preservation of dignity, welfare, and family stability. This study argues that Syahrur’s Theory of Limits offers a relevant ethical framework for evaluating modern polygamy, emphasizing transparency, honesty, and justice as indispensable principles in contemporary Islamic family ethics.

The rapid development of Artificial Intelligence (AI) has significantly influenced religious studies, particularly in the analysis and interpretation of sacred texts. This study critically examines the role of AI in Qur’anic interpretation by addressing its epistemic capabilities, ethical limitations, and claims to interpretive authority. Employing a qualitative, literature-based research design, this study analyzes peer-reviewed scholarship on AI and religion, computational hermeneutics, natural language processing of sacred texts, and algorithmic bias, alongside classical and contemporary works in Islamic epistemology and Qur’anic exegesis. The findings indicate that while AI demonstrates high proficiency in linguistic processing, semantic consistency, and structural analysis of religious texts, it lacks epistemic understanding, moral intentionality, and ontological subjectivity. From the perspective of Islamic epistemology, knowledge is inseparable from consciousness, ethical responsibility, and interpretive accountability—dimensions that AI cannot possess. Moreover, algorithmic bias and the risk of decontextualization further challenge the use of AI as an autonomous interpretive authority in religious contexts. This study argues that AI should be positioned as an instrumental analytical tool rather than a subject of interpretation in Qur’anic exegesis. Its primary contribution lies in articulating a clear epistemological boundary between computational processing and hermeneutical understanding, thereby offering a critical framework for the ethical and responsible integration of AI within Islamic studies and religious scholarship more broadly.

This article discusses the thought concept of Teuku Hasbi As-Shiddiqie who rejects the opinions of classical scholars regarding Naskh in light of the theory of sociological knowledge that focuses on shedding light on the background of his environment. The background of this research arose due to the debate among classical and contemporary scholars about Naskh Mansukh. Classical scholars accept it undoubtedly, while contemporary scholars tend to be contra. The method used in this research is Literature Study and the writing technique is descriptive-analytical which directly engages with the aspects of the text and context in Hasbi As-Shiddiqie's environmental background, such as Hasbi's arguments against Naskh, the social background of Hasbi's life (from his youth activities to just before his death), and the influence of sociological background on Hasbi's thoughts. The results of the research presented explain that Naskh according to Hasbi does not mean that it must erase and annul verses but can be reconciled or reinterpreted without having to be disregarded. The approach of Sociological Knowledge does not only address the existing textual meaning but also emphasizes the contextual meaning that occurs to humans through their historical facts. This study emphasizes that the concept of Naskh in the Qur'an is not solely a matter of canceling earlier verses and replacing them with later verses but can be realized by reconciling or interpreting and elucidating them so that the conflict between one verse and another finds common ground without needing to be eliminated.

Manusia dalam perspektif Al-Qur’an memiliki kedudukan strategis sebagai khalifah, ‘ibad, dan pengemban amanah. Ketiga konsep ini menggambarkan dimensi tanggung jawab sosial dan spiritual yang menjadi landasan perilaku manusia dalam mengelola kehidupan di bumi. Artikel ini bertujuan menafsirkan kembali makna tanggung jawab manusia melalui pendekatan tafsir manajerial Qur’ani, dengan menelusuri nilai-nilai kepemimpinan, pengabdian, dan amanah dalam konteks modern. Penelitian ini menggunakan metode kualitatif berbasis kajian pustaka (library research) terhadap literatur tafsir klasik seperti Tafsir al-Tabari, al-Qurtubi, dan Ibn Kathir, serta sumber-sumber kontemporer. Hasil kajian menunjukkan bahwa konsep khalifah menegaskan tanggung jawab manajerial manusia sebagai pemimpin dan pengelola bumi, konsep ‘ibad menekankan orientasi spiritual dalam pelayanan sosial, sedangkan amanah menuntut integritas dan akuntabilitas dalam menjalankan fungsi kepemimpinan. Dengan demikian, tafsir manajerial Qur’ani menampilkan paradigma holistik tentang tanggung jawab manusia yang mencakup dimensi moral, sosial, dan profesional.

The Gratitude (syukur) occupies a central place in Islamic teachings and is often expressed through diverse cultural practices in Muslim communities. One such practice is the Kupatan Munggah Gunung Menjuluk tradition in Sedayulawas Village, Brondong District, Lamongan Regency, which involves a communal gathering on Mount Menjuluk following Eid al-Fitr as a symbolic expression of thankfulness for divine blessings. This study aims to analyze how gratitude is received and enacted within this tradition and how it can be understood within the framework of the Living Qur’an. Using a qualitative approach with descriptive-analytical methods, the research draws on field observations, interviews, and documentation to explore the symbolic dimensions of the ritual and its relation to Qur’anic values. The findings reveal that the tradition functions not only as an expression of local wisdom but also as a living embodiment of Islamic teachings, fostering gratitude, social harmony, and spiritual reflection. It further demonstrates that the practice has evolved into a medium of communal education, preserving cultural identity while reinforcing religious values. The study concludes that Kupatan Munggah Gunung Menjuluk is both a cultural and spiritual institution that strengthens community bonds and embeds Qur’anic values in everyday life. This research contributes to the field of Qur’anic studies by illustrating how local traditions serve as a dynamic arena for the manifestation of the Living Qur’an within contemporary Muslim society.

The ongoing debate on polygamy in Islam highlights the urgency of Qur’anic interpretation that goes beyond legal-formal readings and incorporates the ethical and social objectives of Islamic law. In this context, Tafsīr al-Manār by Muḥammad ʿAbduh and Rashīd Riḍā represents a significant reformist exegetical work that responds to modern human and social challenges through a rational and maqāṣid-oriented framework. This study examines in depth the dimension of maqāṣid al-sharīʿah in the interpretation of polygamy-related verses in Tafsīr al-Manār, particularly QS al-Nisāʾ [4]:3 and related passages. The primary objective of this research is to uncover the maqāṣid-based construction of polygamy developed by ʿAbduh and Riḍā and to analyze its relevance to contemporary discourses on justice and family welfare. This research employs a qualitative-descriptive approach using content analysis, supported by thematic (mawḍūʿī) interpretation and critical textual analysis of the exegetical text. Primary data are drawn from Tafsīr al-Manār, while secondary sources include classical and contemporary works on Qur’anic exegesis, maqāṣid al-sharīʿah, and Islamic family law. The findings demonstrate that polygamy is not treated as an ideal normative practice but as a socially conditioned concession that is strictly constrained by the objectives of Islamic law, particularly justice, the protection of women’s dignity, and family stability. This study underscores the contribution of Tafsīr al-Manār to the development of a contextual and human-centered maqāṣid-based paradigm of Qur’anic interpretation.

Tulisan ini membahas bagaimana Ṣiddīq Ḥasan Khān memahami kewajiban nafkah kepada istri dalam karyanya Fatḥ al-Bayān fī Maqāṣid al-Qur’ān. Tulisan ini dilatarbelakangi dengan banyaknya kasus disharmoni dalam keluarga bahkan menimbulkan perceraian yang dipicu oleh masalah pemberian nafkah oleh suami. Untuk bisa memperkaya kajian ini, maka penulis menggunakan pendekatan maqāṣid al-Qur’ān yang dikembangkan oleh Maḥmūd Syaltūt. Fokus kajian diarahkan pada beberapa ayat yang berbicara langsung tentang nafkah, yakni QS. al-Baqarah (2): 233, 241; QS. an-Nisā’ (4): 5, 34; serta QS. at-Ṭalāq (65): 6–7. Penelitian dilakukan dengan pendekatan kualitatif melalui studi kepustakaan, menggunakan sumber primer berupa al-Qur’an, Fatḥ al-Bayān, dan Ilā al-Qur’ān karya Syaltūt, serta diperkuat dengan literatur sekunder dari buku, jurnal, dan artikel terkait. Hasil kajian menunjukkan bahwa menurut Ṣiddīq Ḥasan Khān, nafkah merupakan kewajiban utama suami kepada istri dalam bentuk makanan, pakaian, dan tempat tinggal, yang disesuaikan dengan kemampuan suami dan adat kebiasaan masyarakat. Nafkah tetap berlaku dalam kondisi khusus seperti masa iddah atau ketika istri sedang hamil. Dari sudut pandang maqāṣid al-Qur’ān, kewajiban nafkah bukan sekadar aturan hukum, melainkan juga wujud tanggung jawab moral yang mengikat suami. Dengan memberi nafkah, suami tidak hanya memenuhi kewajiban lahiriah, tetapi juga menjaga keadilan, membangun keharmonisan rumah tangga, dan mendukung terciptanya kemaslahatan bersama dalam masyarakat.

The rapid expansion of digital media has fundamentally transformed the production, circulation, and authority of Qur’anic interpretation across the Muslim world. Whereas classical tafsir traditions grounded religious authority in scholarly sanad, linguistic expertise, and institutional recognition, contemporary digital platforms increasingly mediate religious meaning through algorithms, popularity metrics, and visual performance. Despite the growing scholarship on digital religion, empirical studies that critically examine how Qur’anic interpretation itself is reshaped by platform logics and how this process reconfigures religious authority remain limited, particularly in non-Western Muslim contexts. Addressing this gap, this study examines digital Qur’anic interpretation in Indonesia through a qualitative–quantitative content analysis of 50 tafsir-related contents collected from YouTube, TikTok, Instagram, Twitter/X, and digital tafsir websites. Drawing on theories of digital religion, mediated religious authority, and algorithmic governance, the analysis maps content formats, producer typologies, ideological strategies, and emerging forms of digital piety. The findings demonstrate that digital Qur’anic interpretation is dominated by short, motivational, and emotionally driven content aligned with the logic of social media virality. Religious authority is increasingly negotiated through visibility, aesthetic performance, and audience engagement rather than through classical scholarly credentials. The study also identifies distinct forms of digital piety—performative, communal, consumerist, ritual-digital, and emotional—reinforced by algorithmic mechanisms such as polarization, confirmation bias, and echo chambers of belief. Theoretically, this study conceptualizes a shift in Qur’anic interpretive authority from sanad-based legitimacy toward algorithmically mediated authority, while empirically positioning Indonesia as a critical case for understanding the global transformation of Qur’anic interpretation in the age of algorithms.

Penelitian ini mengkaji secara mendalam hak-hak perempuan dalam Al-Qur’an dengan fokus pada larangan kekerasan dalam rumah tangga dan perlindungan keluarga. Tujuan penelitian adalah menegaskan nilai-nilai Qur’ani sebagai dasar etis dan normatif untuk membangun relasi keluarga yang adil dan penuh kasih sayang. Penelitian ini menggunakan pendekatan kualitatif dengan metode hermeneutik dan analisis maqāṣid al-syarī‘ah, menelaah ayat-ayat tematik serta karya tafsir klasik dan kontemporer. Data dikumpulkan melalui studi pustaka dari sumber primer seperti Al-Qur’an, hadis, dan tafsir, serta sumber sekunder berupa penelitian akademik terkini. Hasil penelitian menunjukkan bahwa prinsip rahmah, mawaddah, dan mu‘āsharah bi al-ma‘rūf merupakan fondasi utama dalam Al-Qur’an yang menolak segala bentuk kekerasan terhadap perempuan. Tafsir modern menempatkan qiwāmah sebagai tanggung jawab moral dan ekonomi, bukan otoritas gender. Analisis komparatif dengan hukum nasional dan internasional menunjukkan keselarasan antara maqāṣid syariah dan prinsip perlindungan perempuan. Penelitian ini berkontribusi pada pembaruan pemahaman tafsir berbasis keadilan gender dan memberikan dasar teoritis bagi model advokasi Islam yang humanistik. Hasilnya memperkaya wacana hukum Islam kontemporer dan membuka ruang baru bagi penguatan kebijakan sosial berbasis nilai Qur’ani.

Environmental degradation and waste accumulation represent critical challenges that extend beyond technical or policy failures, reflecting deeper ethical and moral crises in human–nature relations. This study examines how Qur’anic caliphate (khalīfah) values can be operationalized through zero waste practices, bridging normative Islamic ethics and contemporary environmental action. Using a qualitative normative–textual approach within an ecological tafsīr framework, Qur’anic verses on stewardship, balance (mīzān), moral trust (amānah), and prohibitions against excess (isrāf) and environmental destruction (fasād) were thematically analyzed alongside classical and contemporary exegeses. The findings reveal that zero waste embodies a practical manifestation of Qur’anic ethics, translating khalīfah, mīzān, and amānah into actionable environmental behaviors, including consumption reduction, waste prevention, reuse, recycling, and organic waste management. This operational mapping demonstrates that ecological responsibility is an inherent dimension of Islamic ethical teachings, offering a systematic framework for implementing value-based sustainability practices. The study contributes theoretically by advancing ecological tafsīr from conceptual ethics toward practice-oriented application and highlights the potential of religious principles to transform environmental behavior in contemporary Muslim contexts. Future research should investigate the empirical effectiveness of zero waste practices grounded in Qur’anic ethics and explore comparative eco-theological applications across communities.