Cultural Integration and Political Consciousness in Qur’anic Exegesis: A Study of the Tafsīr Al-Qur’ān Al-Karīm by Binjai’s Ulama Tiga Serangkai

Al-Mâturîdî has expertise in various Islamic sciences. In the Qur’anic exegesis, he has Ta’wîlât Ahl al-Sunnah or Ta’wîlât al-Qur’ân. This paper is going to explain the methodology of al-Mâturîdî’s exegesis. He clearly favors to combine the naqlî and ‘aqlî sources. Therefore, it can be identified as tafsîr bi al-izdiwâj (the exegesis which amalgamates tafsîr bi al-ma’tsûr with tafsîr bi al-ra’y). He is not an excessive commentator in using grammatical analysis to interpret the Qur’anic verses. He sometimes presents many styles of qirâ’ah (recitation of the Qur’an) without thorough elucidation. He almost never takes Isrâ’îliyyât (the Judeo-Christian traditions and tales) to interpret the Qur’anic verses. He prefers tawassuth (nonaligned and independent standpoint) when dealing with many different viewpoints among the theologians. He tends to follow the Hanafite school of thought in discussing the jurisprudential Qur’anic verses. He usually uses asbâb al-nuzûl (the causes of revelation) slackly.

According to Islamic theology, al-Maturidi is one of the three prominence Muslim theologians of Ahl al-Sunnah wa al-Jamâ’ah who are called as aqtab madhhab Ahl al-Sunnah wa al-Jamâ’ah (the leaders of Sunnite school of thought). In addition to his reputation as a theologian, al-Maturidi actually has compe-tency in various Islamic sciences. In the Qur’anic exegesis, he has Ta’wîlat Ahl al-Sunnah or Ta’wîlat Alquran. This article is going to elucidate the features of his work that encompass at least seven characteristics. Al-Maturidi prefers to combine the naqli and ‘aqli sources. Consequently, it can be identified as tafsîr bi al-izdîwaj (the exegesis which amalgamates tafsîr bi al-ma’thur with tafsîr bi al-ra’y). He is not an excessive interpreter in using grammatical analysis to interpret the Qur’anic verses. He sometimes presents many styles of qirâ’ah (recitation of the Qur’an) without thorough explanation. He almost never takes Isra’iliyyat (the Judeo-Christian traditions and tales) to interpret the Qur’anic verses. He favors tawassut (nonaligned and independent standpoint) when dealing with many different viewpoints among the theologians. He tends to follow the Hanafite school of thought in discussing the jurisprudential Qur’anic verses. He applies asbab al-nuzul (the causes of revelation) loosely

This study aims to investigate the tafsīr bi al-ma’ṡūr and bi al-ra’yī in the commentary of Abū Ja’far al-Ṭaḥāwī and its application methods. This study employed analytical descriptive method by employing content analysis theory towards the commentary of Aḥkām Al-Qur’ān Al-Karīm. The results suggest that Al-Ṭaḥāwī incorporates the tafsīr bi al-ma’ṡūr and bi al-ra’yī in his commentary although the general style is still the tafsīr bi al-ma’ṡūr. Al- Ṭaḥāwī has his own method in implementing the tafsīr bi al-ma’ṡūr and bi al-ra’yī. Among his methods in tafsīr bi al-ma’ṡūr is to compromise amongst narrations if it is possible, select and scientifically criticize the narrations, no comment, and avoid rejected Isrāiliyyāt narrations and false hadiṡ, unlike the commentary of al-Ṭabari. It is possible due to the differences of character between these two commentaries. Meanwhile, his method in tafsīr bi al-ra’yī is to reconcile both reasons and narrations in balance and equally important, avoid reasons outside their domain, interpret mutasyābihāt with muḥkamāt, and avoid wrong interpretation. Therefore, al-Ṭaḥāwī’s commentaries have been based on correct principles.

There are three methods of interpretation used by commentators to interpret the Qur’anic verses, by riwayah, knownas tafsîr bi al-ma’tsûr, by logic known as tafsîr bi al-ra’yi and by al-isyâri. From three methods of interpretation,according to Ibn Taymiyyah, tafsîr bi al-ma’tsûr is the best method and valid. It is based on the belief that knows themeaning of the verse is Allah, the Prophet, and his companions. In fact, the commentary by al-ma’tsûr, not the wholeverse is interpreted by the Prophet, or friends but the majority carried out by commentators with ijtihadnya in placingthe Qur’an, Hadith and friends opinion when interpreting a verse. Thus, differences in interpretation among commentatorsbi al-ma’tsûr can not be avoided. In case of Abraham’s son who was sacrificed, for example, between al-Thabari, Ibn Katsîr and Ibn ‘Athiyyah had different opinions and attitudes of understanding of the verses. Whiletheir interpretation is called tafsîr bi al-ma’tsûr. Their different opinions indicate that al-tafsîr bi al-ma’tsûr also needa review of the validity, especially related to commentator’s thought in placing the explanation of Qur’an itself,Hadith and opinion in interpreting the Qur’anic verses

Al-Qur’an dalam perkembangannya dapat dikaji melalui beragam model kajian salah satunya adalah tafsir. Dalam karya tafsir secara umum setidaknya terdapat dua model penafsiran yang masih bertahan hingga saat ini yakni tafsir bi al-ma’th?r dan tasir bi al-ra’y?. Hal ini turut serta membuktikan bahwa al-Qur’an merupakan kitab suci yang paling autentik dan relevan untuk dikaji sepanjang masa. Kemudian model penafsiran bi al-ma’th?r merupakan bentuk tafsir yang dalam penjelasannya adalah mengutip dari riwayat baik ayat lain, hadis, maupun pendapat sahabat dan tabiin. Tafsir bi al-ma’th?r sendiri menurut sebagian ulama lebih diunggulkan disbanding tafsir bi al-ra’y?. Hal ini disebabkan tafsir bi al-ma’th?r adalah tafsir yang bersumber dai riwayat dan bukan melalui ijtihad atau pemikiran. Keautentikan tasir bi al-ma’th?r dapat dilacak melalui kesahihan sanad dan matan yang ditampilkan. Kesahihan ini dapat diperoleh melalui pelacakan terhadap kredibilitas perawi yang bersambung sampai nabi Muhammad SAW, sahabat, atau tabiin. Secara historis model tafsir bi al-ma’th?r juga membantu penafsiran dengan adanya riwayat asb?b al-nuz?l dalam kaidah tafsir. Fokus dalam penelitian ini yakni menelaah keautentikan tafsir bi al-ma’th?r melalui tafsir karya al-?abari yakni J?mi’ al-Bay?n ‘An Ta’wil Ay al-Qur’?n. Melalui telaah deskriptif analitis epistemologi dalam tafsir milik al-?abari banyak ditemukan model bi al-ma’th?r. Dalam tulisan ini kemudian akan disajikan bukti yang absah diambil dari kitab tersebut sebagai acuan data penelitian. Kitab tafsir yang ditulis dalam bentuk berurutan atau mushafi tersebut memiliki model penyajian tahl?li. Dalam menelaah autentisitas penulis menemukan penafsiran yang digunakan oleh al-?abari melalui penafsiran al-Qur’an dengan al-Qur’an, hadis, pendapat sahabat dan tabiin, dan penggunaan israiliyyat menyadur riwayat-riwayat yang dapat dipertanggungjawabkan keorisinalitasannya.

الإعْرَابُ والتَّفْسِيْرُ عِلْمَانِ مُتَدَاخِلانِ، فَكِلاهُما غَايَتُهُ أَنْ يَصِلَ إلى المَعْنى الصَّحِيْحِ، وكُلٌّ مِنْهُما يُؤدِّي إِلى الآخَرِ، فالإِعْرَابُ السَّدِيْدُ يُؤدّي إِلى نَظْرَةٍ صَحِيْحَةٍ في تَفْسِيْرِ الآيَةِ القُرآنِيَّةِ، والعَكْسُ كَذلِكَ، فالنَّظْرَةُ الصَّحِيْحَةُ في التَّفْسِيْرِ تُؤدّي إِلى إِعْرَابٍ صَحِيْحٍ، فُكُلٌّ مِنْهُما يُؤثّرُ في الآخَرِ.
 وكَانَ التَّفْسِيْرُ بِالمَأثُورِ هو أَوّلَ أَنْوَاعِ التَّفْسِيْرِ وُجُودًا، وكَانَ وُجُودُهُ مُصَاحِبًا لِنَشْأَةِ النَّحْوِ، فالتَّفْسِيْرُ بالقُرآنِ والسَّنّةِ وأَقْوَالِ الصَّحَابَةِ والتَّابِعِيْنَ كَانَ شَائِعًا في القُرُونِ الثّلاثَةِ الأُولى، وهذه القُرُونُ هي الّتي شَهِدَت نَشْأَةَ النَّحْوِ، وكَانَ لا بُدَّ للنُّحَاةِ الَّذِيْنَ عُنُوا بِتَوْجِيْهِ الآيَاتِ القُرآنِيَّةِ أَنْ يَتَأثَّرُوا بِهذا النَّوْعِ مِن التَّفْسِيْرِ؛ ولِذلِكَ وَجَدْنا كُتُبَ مَعَانِي القُرآنِ مَلِيئةً بِأَقْوالَ الصَّحَابَةِ والتَّابِعِيْنَ.
 وقَدْ رَأَيْتُ أَنْ يَكُونَ مَوْضُوعُ هذا البَحْثِ تَأثِيْرَ التَّفْسِيْرِ بِالمَأثُور عَلَى تَوْجِيْهِ الآيَاتِ القُرآنِيةِ عِنْدَ المُعْرِبِيْنَ، ووَسَمْتُهُ بِـ(أَثَرُ التَّفْسِيْرِ بِالمَأْثُورِ في التَّوْجِيْهِ النَّحْوِيِّ لآيَاتِ القُرْآنِ الكَرِيْمِِ) مَدْفُوعًا بِعِدَّةِ أُمُورٍ: مِنْها بَيَانُ أَنَّ المَعْنى هو الأصْلُ في البَحْثِ اللُّغُوِيِّ، فالمُعْرِبُ لا بُدَّ أَنْ يَنْظُرَ إِلى المَعْنى نَظْرَةً دَقِيقَةً قَبْلَ إِعْرَابِه، فإِعْرَابُهُ مِرآةٌ للمَعْنى، والمَعْنى يَأخُذُهُ مِن التَّفْسِيْرِ، ومِنْها الرَّغْبَةُ في إِظْهَارِ مَدى أَثَرِ التَّفْسِيْرِ بِالمَأثُورِ عَلَى تَوْجِيْهِ النُّحَاةِ لآيَاتِ ...
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This article discuss on the development of Ḥalālan Ṭayyibā Model (MHT) based on term interpretation which was described by the mufasir al-Quran scholars. Implementation of the research driven due the attention increasing of Ḥalālan Ṭayyibā branding in the halal market which lead to the emergence of various versions of Ḥalālan Ṭayyibā interpretations, thus creating chances of manipulations by certain parties. In order to reintegrate the existed various interpretations of Ḥalālan Ṭayyibā, this research explored the true interpretation of Ḥalālan Ṭayyibā described by mufasir al-Quran scholars. Data was collected using non-probability sampling based on Documentary Research design from 20 Quran tafsirs including tafsīr bi al-ma’thūr, tafsīr bi al-ra’y, and tafsīr bi al-ra’y / al-mu‘āṣir. Afterwards the data was analysed inductive thematically using Nvivo10 software to develop the finding themes and to identify the percentage of frequency analysis units. The findings discovered six principles of Ḥalālan Ṭayyibā; halal (100%), accepted by purely and prosperous soul (65%), hygiene (55%), nutritious (45%), safe (40%) and syubhah-free (25%). Thus, this research suggests the Ḥalālan Ṭayyibā Model to be benefited by authorities agencies for making a benchmark of Ḥalālan Ṭayyibā branding to be followed by every Ḥalālan Ṭayyibā product entrepreneurs.

This paper explores the development of Qur’anic exegesis methodology from the classical to the contemporary period using a qualitative library research approach. The study aims to identify the various interpretive methods employed by Qur’anic scholars (mufassir) throughout history, as well as their significance in preserving the integrity of divine revelation and addressing the demands of changing times. Qur’anic interpretation requires a robust methodological foundation to avoid misinterpretation. Historically, methods such as bi al-ma’tsur (transmitted), bi al-ra’yi (reason-based), ijmali (general), tahlili (analytical), maudhu’i (thematic), and muqaran (comparative) have evolved to suit different socio-religious contexts. In the modern era, new approaches like contextual, maqasidi, and scientific interpretations have emerged in response to contemporary issues such as environmentalism, gender, and pluralism. This study also highlights the importance of mastering auxiliary sciences such as Arabic grammar, rhetoric, and the reasons for revelation (asbab al-nuzul) as prerequisites for valid interpretation. Thus, the methodology of tafsir is not merely an academic tool but a spiritual framework ensuring that the divine message of the Qur’an remains authentic, relevant, and applicable across time and context.

Qur’anic exegesis has existed since the life of the Prophet Muhammad. It is divided into two forms, i.e. bi alma’thūr and bi al-ra’y. Tafsir Falsafi is part of tafsir bil ra’y, which is built upon reasoning when interpreting the Qur’an. Some scholars reject this interpretation, but some accept it. Tafsir Falsafi is to interpret the Qur’anby using philosophical approaches. Among the scholars are al-Farābī, Ibn Sīnā, Ikhwān al-Ṣafā, and Fakhruddīn al-Rāzī. This paper will study Fakhruddīn al-Rāzī, one of the most leading scholars in the subject, by focusing on his great work the Mafātīḥ al-Ghayb. This paper will examine a method of interpretation of al-Rāzī, which is taḥlīlī.Keywords: Tafsir Falsafi, Mafātīḥ al-Ghayb, Fakhruddīn al-Rāzī

Objective: This study aims to analyze Islamic views on women's and non-Muslim leadership through a comparative study between classical fiqh traditions and contemporary fatwas. Leadership in Islam is a crucial issue often debated, particularly regarding the roles of women and non-Muslims in government or public office. This research seeks to answer questions about the criteria for ideal leadership from an Islamic perspective and its relevance to modern socio-political contexts. Theoretical framework: The study is grounded in the theoretical framework of fiqh siyasah (Islamic political jurisprudence), emphasizing justice, public interest (maslahah), and representation as the foundations of leadership. The literature reviewed includes classical fiqh texts, Qur'anic exegeses, and contemporary fatwas. Literature Review: The literature review reveals a dynamic discourse on the leadership of women and non-Muslims, ranging from restrictive traditional views to more inclusive modern approaches. Methods: The research employs a qualitative methodology with a descriptive-analytical approach. Data were obtained from literature sources, including primary and secondary references related to leadership in Islam. A thorough analysis was conducted to identify the differences and similarities between traditional and modern perspectives. Results: The findings indicate that ideal leadership in Islam is not solely determined by religion or gender but by a leader’s ability to act justly and uphold the rights of all citizens. In the Indonesian context, a non-Muslim leader can align with the nation's ideals as long as they practice justice and maintain the balance of people’s rights. Conversely, a Muslim leader who acts unjustly and oppresses individual rights does not fulfill the criteria of Islamic leadership. Surah Al-Maidah verse 57 is often cited as the basis for prohibiting Muslims from selecting non-Muslim leaders; however, exceptions are made in emergencies, including the delegation of responsibilities to non-Muslims as representatives of the people. Implications: The implications of this study highlight the importance of prioritizing justice and competence as the main criteria for selecting leaders, whether in organizations or governments. Without fair and competent leadership, it is challenging for an organization or nation to function effectively. Novelty: The novelty of this research lies in its contemporary interpretation of Islamic leadership, where recent fatwas demonstrate greater flexibility in addressing modern socio-political dynamics. This study provides a fresh perspective, bridging Islamic values with the demands of the modern world.

Qur'anic exegesis in Saudi Arabia has distinct characteristics compared to other Middle Eastern countries. Although Saudi Arabia is recognized as the center of Islamic civilization and is expected to serve as the epicenter for the development of Qur'anic interpretation, in reality, the progress of tafsir in this country tends to be stagnant. This study aims to analyze the stagnation in the development of Qur'anic exegesis in Saudi Arabia by examining the dominant interpretative trends and the socio-political factors influencing them. The research employs a qualitative method with a library research approach, focusing on various tafsir literatures authored by Saudi scholars and relevant academic studies. The findings reveal that Qur'anic exegesis in Saudi Arabia is predominantly characterized by the tafsir bi al-ma’tsur (transmitted) approach, which is textual and normative in nature, while ijtihad-based and contextual approaches are rarely utilized. Socio-political factors such as the dominance of certain schools of thought, conservative religious education policies, and state control over religious discourse contribute significantly to this stagnation. The study concludes that the stagnation in the development of Qur'anic exegesis in Saudi Arabia is driven by a conservative interpretative orientation, limited openness to modern exegetical methodologies, and the strong influence of socio-political dynamics in shaping the discourse of Qur'anic interpretation in the country.

Knowing the method of a particular scholar in any book is important to understand his approach to dealing with any issue and to make his way to becoming the subject of attention and emulation by later researchers. This research discovers the methodology of Sayyid Quṭb, the dynamic preacher and leading exegete, regarding his dealing with the verses related to prophetic history through Fī Ẓilāl al-Qur’ān. This research deals with three aspects: interpreting the verses related to prophetic history, presenting the events, and extracting the highlights and lessons from the events. The researchers employed the descriptive method to explain the definition of Prophetic history and Sayyid Quṭb’s biography and the analytical method to extract Sayyid Quṭb’s methodology in his exegesis in dealing with verses related to Prophetic history. The study primarily showed that Sayyid Quṭb combined exegesis based on traditions (al-tafsīr bi al-ma’thūr) and opinions (al-tafsīr bi al-ra’y) in explaining the verses related to prophetic history. Sayyid Quṭb has two ways of presenting the events: detailed and overall views. Sayyid Quṭb’s presentation has three objectives: referring to the events as the reasons for the revelation of the verses, inferring events in the interpretation of the verses, and depicting the atmosphere in which the verses were revealed and reviving them. The most important Sayyid Quṭb’s trends in extracting highlights and lessons are employing Prophetic history for his dynamic methodology, clarifying the lessons in the Islamic faith, addressing facts and perceptions about Islam, and contextualizing Prophetic history’s highlights and lessons into current situations.

Shaykh Nawwāb Siddīq Hasan Khān’s commentary of the Holy Qur’an entitled Fath al-Bayān fī Maqāsid al-Qur'ān is quite well-known work in the field of tafsEr. One of the distinct features of this tafsEr is that he unequivocally declares which tafsErE opinion attributed to his predecessors is preferable (rEjiI) and why. His choice seems invariably based on certain valid grounds. Generally, he applies six principles based on six sources in his task of preference of views: (1) the Qur’an, (2) authentic IadEth, (3) views of SaIEbah, (4) consensus of scholars, (5) classical Arabic, and (6) the context concerned. His tafsErE preferences encompass both Tafsīr bi al-Ma’athūr and Tafsīr bi al-Ra’iy and deal with juridical, linguistic, grammatical, theological, and doctrinal issues. He compares different opinions shared by previous mufassirEn and expounds their strength and weaknesses in the light of relevant methodological principles and gives his own judgment at the end. In the present study, such methods and principles would be examined and discussed. It would be investigated what are the bases of his exegetical preferences and to what extent these preferences are plausible according to the methods and principles established in the science of Tafsīr.

The intellectuality of a mufasir influences his tendency in interpreting the Qur'an. Although this tafsir book has various styles, al-Bai??wi seems to have theological tendencies that are manifested in his tafsir. This study aims to examine the theological nuances presented by al-Bai??wi in his tafsir and analyze the characteristics and methodology of his tafsir. This research uses literature with a historical-factual approach model to reveal the philosophical conception of the tafsir figure in his work and the inductive method to see the systematic method used by the mufasir in formulating his work. The results of this study indicate that al-Baidhawi's interpretation methodology in his work Tafs?r Anw?r al-Tanz?l wa Asr?r al-Ta'w?l uses the tahil?li (analytical) approach by combining tafs?r bi al-ra'y and bi al-ma'??r. His interpretation is characterized by linguistic, fiqh, and 'aq?dah (theological). Regarding theological nuances as one of the main points of study in this article, it can be concluded that Tafsir al-Bai??wi, which is influenced by the theological school of ahl al-sunnah wa al-jam?'ah, especially the Asy'?riyyah - al-Bai??wi emphasizes the rejection of literal interpretation (tajs?m) of God's attributes by maintaining a balance between the text of the Qur'an and avoiding anthropomorphism. Although al-Zamakhshari's thoughts are widely used by al-Bai??wi in his tafsir, the Muktazilah ideology in al-Zamakhshari's Tafsir is abandoned by al-Bai??wi, and al-Bai??wi even criticizes the Muktazilah theological school.

Al-Jashshash’s Methods of Interpretation of Legal Verses: Along with the times, methods and style of interpretation (tafsir) was also developed. A book of commentary, Ahkam al-Qur’an, written by Al-Jashshash is one of the books devoted to the legal texts, according to categories defined by Al- Jashshash himself (Jurisprudential/Fiqhy style). In interpreting the legal verses, Al-Jashshash was combining interpretation hues; bi al-ma’tsur and bi al-ra’yi. The methods that used were: firstly, proposed subsection shall be construed; secondly, provide an explanation of meaning and etymology, confirmed by another verses of the Holy Quran, Hadith, and opinions of the Prophet’s Companions; thirdly, to include jurisprudential issues that may be understood from the verse that interpreted; fourthly, expressed opinion among scholars and arguments that they used; and fifth, to analyze opinions of scholars that put forward, and determine his own opinion.