The Production of Scientific Interpretation Discourse in State Institutions: A Study of Tamsil Language in QS Al-'Ankabūt Verse 41

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.

Shi'i Qur’anic exegesis, like other Shi'i religious sciences, has its formative roots in a very different experience and reading of early Islamic history than Sunnis have. This is reflected in a distinctive set of intellectual principles that define the Shi'i approach to these various religious sciences – from theology and law, to hadith compilation and Qur’anic interpretation. Qur'anic exegesis, particularly in relation to the Imams and their status, was a central preoccupation for many early Shi'i writers, and Shi'i bibliographers attribute works of tafsir or qira'at (concerning differences in the recited text) to many of the Imams’ close disciples. In the absence of the Imams, Shi'i scholars developed their own religious sciences – from hadith transmission, to jurisprudence, to Qur’anic exegesis – in a manner less directly dependent on the guidance of the Imams, and in many ways, similar to their Sunni counterparts.

Abdul Malik Karim Amrullah (Hamka) is widely recognized as a leading Muslim intellectual of 20th-century Indonesia, renowned for his extensive body of work, including both novels and Qur'anic exegesis. His tafsir has been the subject of considerable scholarly interest across Asia. The Qur'an contains numerous verses concerning the Jews, and as an exegete of the entire 30 juz of the Qur'an, Hamka offers a distinct interpretation of these verses. The 20th century was a period marked by significant global political upheaval, notably the establishment of Israel in 1948. The creation of the Israeli state had profound consequences for Muslims worldwide, intensifying anti-Jewish, anti-Zionist, and anti-Israel sentiments, which also permeated discourse in the United States and the United Kingdom. Within this context, several Islamic scholars began to integrate European concepts found in the "Protocols of the Elders of Zion," a document that portrays Jews as malevolent and conspiratorial figures. These ideas gradually infiltrated the field of Qur'anic exegesis, including Indonesian works, most prominently Hamka's Tafsir Al-Azhar, first published in 1965. Before this period, the "Protocols of the Elders of Zion" had not influenced Qur'anic interpretation. This paper seeks to critically analyze the theme of Jewish conspiracy in Hamka's tafsir by tracing the origins of his arguments, identifying the presence of conspiratorial elements in his exegesis, and examining the extent to which Hamka's views converge with those of Sayyid Qutb. The study employs a library-based literature review utilizing a descriptive-analytical and critical approach. The findings reveal that Hamka strongly adheres to the conspiracy theory espoused in the "Protocols of the Elders of Zion," depicting Jews as aiming to establish a new world order, dominate the global economy, and control Hollywood and the media. Moreover, Hamka's interpretations are significantly shaped by Sayyid Qutb's concepts of Jahiliyyah (ignorance) and Hakimiyyah (sovereignty).

The interpretation of the Qur’an has historically relied upon transmitted reports including Prophetic traditions, statements of the Companions, and narrations from the Successors. However, the presence of variant narrations (Ikhtilaf al-Marwiyat) within the exegetical tradition has led to differences in understanding certain Qur’anic passages. This study explores the nature, causes, and impact of variant narrations on Qur’anic exegesis. By examining classical tafsir literature and analyzing the methodologies of major exegetes, the research highlights how these variations influence theological doctrines, legal rulings, and socio-ethical interpretations. The paper adopts a qualitative analytical approach and relies on classical tafsir works such as those of Muhammad ibn Jarir al-Tabari, Ismail ibn Kathir, Abu Abdullah al-Qurtubi, and Fakhr al-Din al-Razi. The study concludes that the diversity of narrations does not weaken the authority of Qur’anic interpretation but rather enriches the intellectual and scholarly heritage of Islamic scholarship. The phenomenon of اختلافِ مرویات (variant narrations) has long been a central subject in the discipline of Qur’anic exegesis, significantly influencing interpretive diversity among classical and contemporary scholars. This study critically examines the nature, causes, and classifications of اختلاف مرویات and explores its profound impact on the interpretation of the Qur’an within the framework of تفسیری روایت (exegetical tradition).The research adopts an analytical and comparative methodology to investigate how differences in transmitted reports particularly those related to prophetic traditions (Hadith), sayings of the Companions (Athar), and early exegetical authorities have contributed to multiple interpretive possibilities. It highlights that اختلاف مرویات arises due to various factors, including differences in chains of transmission (Isnad), textual variations (Matn), contextual understanding, linguistic diversity, and methodological preferences among exegetes.Furthermore, the study demonstrates that these variations have significantly influenced theological interpretations, legal rulings, and socio-ethical applications derived from the Qur’an. While some differences lead to apparent contradictions, many are reconcilable through اصولِ تفسیر (principles of exegesis), such as tarjih (preference), tatbiq (reconciliation), and tafsir al-Qur’an bil-Qur’an. The research also underscores the role of Hadith criticism and principles of authentication in determining the reliability of narrations and their suitability for exegetical use.Importantly, the paper argues that اختلاف مرویات should not be viewed merely as a source of confusion, but rather as a reflection of the richness, depth, and intellectual dynamism of the Islamic scholarly tradition. It contributes to a broader understanding of how exegetical plurality can coexist with interpretive coherence when guided by sound methodological principles.The study concludes by emphasizing the need for a balanced and critical approach in contemporary Qur’anic studies one that appreciates classical scholarship while applying rigorous analytical tools to navigate differences in narrations. This approach can enhance both academic research and practical engagement with the Qur’an in modern contexts.

Qur’anic interpretation with a rational style usually led to controversy. It gives a large portion for the mind to explore the scripture interpretation realm. Nevertheless, a rational style of interpretation is required to open the horizon of Qur’anic exegesis, especially with regard to kauniyah verses. Sir Syed Ahmad Khan, one of the reformist thinkers of India, gave a large portion of the Qur'anic interpretation. He gave a wide ratio of freedom in interpreting and understanding the Qur'an. Based on his works, this paper finds that Khan has not paid much attention to the Islamic scholastic theology in his style of Qur’anic exegesis. He only mentioned it briefly; the properties of God, the Throne ('Arsy), seeing God in the afterlife. He prefers to reform the concept of Classical ʿIlm al-Kalām and the renewal of ʿIlm al-Kalām. He is very well-known to have a strong preference towards Greek philosophy. The kauniyah verses must be interpreted and viewed from the framework of modern science, because it is a necessity and the answer to the challenge that Islam and the Qur'an are the teachings which are Shalihun likulli zaman wa makan, for it must always be in line with the development of science.Keywords: Sir Syed Ahmad Khan; Tafsir bi al ra'yi; ʿIlm al-Kalām

This article aims to look at the history of tadabbur knowledge in Saudi Arabia as an alternative trend in understanding the Qur’an in the contemporary era. The study of Qur’anic reading dominated by hermeneutical-contextual discourse ignores other responses to the complexity of understanding and applying Qur’anic content. The stagnation of the development of Qur’anic interpretation in Saudi Arabia is not entirely true. One form of response that has become a trend is the recitation of tadabbur al-Qur’ān. This is indicated by the massive publication of various books on tadabbur in the last twenty years (2000–2020), which symbolizes the alternation of Saudi Arabian scholars in responding to contemporary interpretive discourse. Tadabbur inspiration can be found in three works of tafsir written by Saudi scholars beginning with ‘Abdurraḥmān Sa‘dī, Shaykh Uthaimīn, and Shaykh Sulaymān al-Lāḥīm. Through a survey and brief review of the idea of tadabbur in the knowledge network of Qur’anic exegesis in Saudi Arabia, this study found three main trends. First, the influence of Salafi ideology as an idea that underlies the dissemination of the concept of Qur’anic tadabbur. Second, revitalization efforts were made by ‘Abdurraḥmān Ḥabannakah in making tadabbur a separate discipline. Third, as a response to the diversity of contextual-applicative approaches dominated by the hermeneutic approach to the Qur’an. These three trends become a form of methodological response of Saudi Arabian scholars to the discourse of reading the Qur’an that developed in the contemporary era.

Despite increasing scholarly interest in the Māturīdī school of dialectic theology and Abū Manṣūr al-Māturīdī’s Qur’an commentary among scholars of the history of kalam (rational theology) and tafsīr (Qur’anic exegesis), respectively, comparatively little attention has been devoted so far to the role of Qur’anic exegesis among later representatives of the school and to its relevance for the elaboration and transmission of Māturīdī thought in general. Accordingly, this article sketches the history of the Māturīdī tradition of Qur’anic exegesis. After discussing al-Māturīdī’s foundational Taʾwīlāt ahl as-Sunna and its relevance for the formulation and dissemination of his doctrines, it turns to the tafsīr works of later major Māturīdī scholars, most notably Najm al-Dīn al-Nasafī and Abū l-Barakāt al-Nasafī. It presents an overview of the history and impact of Māturīdī(-influenced) Qur’anic interpretation until the 19th century, as reflected in independent tafsīr works as well as in glosses and super-glosses to earlier texts of the genre, including to popular non-Māturīdī titles, such as al-Zamakhsharī’s al-Kashshāf and al-Bayḍāwī’s Anwār al-Tanzīl. Thereby, it is shown that the field of tafsīr has been an important locus for the assertion, elaboration and transmission of Māturīdī thought.

Al-Iklīl fī Ma’ānī al-Tanzīl by Misbah bin Zainil Mustafa is a Qur’anic exegesis that was born from the pesantren tradition and was written during the New Order era under the leadership of President Soeharto. Through his exegesis, Misbah criticized social, political, and religious issues in Indonesia. The issues he highlighted, including how he formed his criticism, and its political as well as scholarly ramifications, are the focus of this study. Using descriptive, historical and explanatory methods, this article presents interesting and important findings. First, Misbah was an Indonesian ulama who started to publicly criticize the New Order regime’s policies and Muslims’ behaviors who were deemed inconsistent with Islamic values. In the midst of a hegemonic and repressive political system, Misbah’s attitude was a high risk and faced with political pressure from the New Order regime. Second, the use of Qur’anic exegesis as a medium for expressing criticism was an unusual move. During the New Order era, various criticisms of the government were raised through the mass media, art performances, literary works, or extra-parliamentary movements on the streets, but Misbah used Qur’anic exegesis as a medium for criticism; an out of the ordinary choice. Finally, from a political standpoint, because of his Al-Iklīl, Misbah was able to escape the political pressures of the hegemonic New Order government, and in term of academic contribution, he was able to establish a new tradition in the history of Qur’anic interpretation in Indonesia.

The study of madha>hib al-tafsi>r is essential for understanding the historical development of Qur’anic exegesis as a scholarly discipline. The evolution of exegetical methodologies has been shaped by various historical, social, political, and epistemological factors, leading to the emergence of diverse interpretive approaches. This study examines the evolution and intellectual classification of madha>hib al-tafsi>r, focusing on the internal and external determinants that have influenced the methodological and thematic diversity of Qur’anic interpretation among Muslim and Western scholars. Employing a historical-critical approach combined with content analysis, this research investigates primary and secondary exegetical sources from both classical and contemporary Muslim and Orientalist scholars. The findings reveal that the evolution of madha>hib al-tafsi>r has been shaped by socio-political dynamics, theological discourse, evolving exegetical methodologies, and Islam’s intellectual engagement with other civilizations. The classification frameworks proposed by Muslim and Orientalist scholars reflect distinct epistemological paradigms in approaching the Qur’anic text, particularly concerning methodological principles, hermeneutical strategies, and ideological orientations. This study provides a more nuanced understanding of the historical trajectory of Qur’anic exegesis and its significance within contemporary Islamic scholarship. The findings underscore the importance of adopting a critical approach in assessing the development of tafsi>r and distinguishing the epistemological foundations of Muslim and Orientalist exegetical traditions.

This article examines the dynamics of Javanese-language Qur’anic exegesis by focusing on the styles, methods, and ideologies constructed by the mufassir in their works. Qur’anic interpretation in local languages across the Indonesian archipelago cannot be separated from the dialectical relationship between the sacred text and the socio-cultural context of society. In this regard, Javanese language and script serve not only as a medium of pesantren literacy but also as a marker of Javanese cultural identity. This study employs a qualitative approach through library research, with primary data drawn from Javanese Qur’anic commentaries and secondary data from scholarly works, articles, and books obtained through academic databases such as Google Scholar, Sinta, and Garuda. Data analysis was conducted in three stages: data reduction, data presentation, and conclusion drawing. The findings indicate three key aspects. First, the exegetical styles of Javanese tafsīr are deeply shaped by their social environment—pesantren, royal courts, and urban centers—resulting in diverse emphases in interpretation. Second, the exegetical methods combine bi al-ma’thūr and bi al-ra’y approaches with local pedagogical practices such as bandongan and communal readings. Third, the ideologies reflected in these works reveal the efforts of Javanese mufassir to preserve the intellectual authority of Islamic scholarship while simultaneously responding to political and cultural realities. This study argues that Javanese Qur’anic exegesis should not merely be regarded as a cultural or linguistic heritage but also as an epistemological space where local traditions negotiate with global Islamic scholarship. The study contributes to broader Qur’anic studies by situating Javanese tafsīr as both a continuation of local intellectual traditions and an adaptive response to the dynamics of Indonesian Islam in a modern context

Qur'anic exegesis (tafsir) occupies a special place in the development of intellectual traditions and Islamic civilization at large. As the primary source of Islamic teachings, Muslims have, for centuries, strived to understand the various meanings of the Qur'an in ways that meet the needs of contemporary society through diverse methods, including hermeneutics. This article aims to discuss the hermeneutical approach used by M. Amin Abdullah in the discourse of Qur'anic interpretation. This study falls into the category of qualitative research using a library research method, in which data is derived from textual studies or books relevant to the topic under discussion. The data analysis technique employed in this research is content analysis, used to analyze written data in the form of communicative content. The results of this study reveal that M. Amin Abdullah's hermeneutics generally align with the broader study of hermeneutics. However, the methodological distinction of his approach lies in the epistemological foundation of an integrative-interconnective paradigm in Islamic studies. Due to this methodological distinction, M. Amin Abdullah's hermeneutics possess a unique character in producing meaning in the study of Qur'anic exegesis. Keywords: exegesis; Qur'an; hermeneutics

The study of Qur’anic exegesis in the Indonesian context plays a significant role in understanding interpretations that are responsive to social realities. One of the prominent works in Indonesian Qur’anic scholarship is Tafsir An-Nur by Hasbi Ash-Shiddieqy, which reflects a modern approach to Qur’anic interpretation. This research aims to examine the characteristics, methods, and interpretative approaches employed in Tafsir An-Nur, as well as its contribution to the development of Nusantara tafsir. This study employs a library research method with a qualitative-descriptive approach. Data were collected through documentation of Tafsir An-Nur as the primary source and relevant supporting literature, and analyzed using content analysis techniques. The findings indicate that Tafsir An-Nur applies a systematic and accessible interpretative method, emphasizing rational and contextual understanding. The work seeks to connect Qur’anic teachings with the social conditions of Indonesian society, making the interpretation practical and comprehensible. This study concludes that Tafsir An-Nur significantly contributes to the development of modern Indonesian Qur’anic exegesis that is moderate, rational, and socially relevant.

Interfaith marriage in Semarang has become a controversial issue, challenging established religious, cultural, and legal norms. The study aims to address two key questions on how Indonesian society responds to interfaith marriage and what role does the Qur'an play in the interfaith marriage controversy in Semarang. Through this study, we seek to gain an in-depth understanding of the interaction between religious teachings and social responses, with the broader aim of enhancing insights into the influence of Qur'anic exegesis on interfaith marriage dynamics. Th study adopts a qualitative approach, utilising document analysis and in-depth interviews. Primary participants include interfaith couples and Indonesian netizens. Data collection is conducted through interviews, field observations, and document analysis, including Qur'anic exegesis, religious decrees, fatwas, and public commentary. Thematic analysis is applied to identify evolving patterns in Islamic legal understanding and its impact on social harmony. In Semarang, interfaith marriage has proved to be a contentious affair for both social and legal researchers owing to some of the intricate issues it entails. Interfaith couples often experience disapproval not only from their families but society as a whole. A considerable part of society shows contempt, as per the religious views such marriages can endanger the family’s spirituality. Nevertheless, there are some who advocate for Indonesian multiculturalism and the values of respect and social harmony thus viewing interfaith marriages as legitimate. This dispute includes discussions of Qur’anic interpretation and Islamic law as they assert different viewpoints regarding the legitimacy of marriage of Muslims with Ahl al-Kitab. What aggravates the situation along with the ambiguous national legislation is the fatwa that was promulgated by Majelis Ulama Indonesia about interfaith marriages. This paper responds to the identified problems by offering some recommendations for communication, better understanding around the differences as well as the maqasid al-shari’ah objectives of protecting religion and nashab.

This study explores the transformation of the concept of qitāl within the historical discourse of Qur’anic exegesis, particularly in relation to verses often associated with warfare. The issue has gained increasing relevance in the context of Islamophobia and widespread misconceptions that frequently link Islam to violence. By employing a genealogical approach to Qur’anic exegesis, this research aims to trace the transformation of the meaning of qitāl from the pre-Qur’anic era to contemporary exegesis. The findings reveal that while qitāl initially referred to physical combat with a brutal connotation, it evolved into a concept imbued with moral and spiritual dimensions within Islamic teachings. This shift continued across the exegetical discourse from the classical to contemporary periods, where qitāl no longer solely emphasizes physical warfare but encompasses non-physical struggles that contribute to discussions on social justice and global peace. This transformation has been shaped by various social and political contexts, as well as by the agents involved. These influences indicate an ongoing dynamism in Qur’anic interpretation, reflecting its adaptation to global developments, particularly in response to Islamophobia and the narratives that associate Islam with violence.

This study examines the development of Qur’anic exegesis (tafsir) in India and Pakistan, focusing on the Islamic scholarly traditions that have evolved in these regions. Employing a qualitative research method with literature review and text analysis, the study explores the characteristics, socio-cultural contexts, and intellectual dynamics within the tafsir traditions of South Asia. Findings reveal that tafsir in India predominantly emphasizes spiritual and Sufi approaches, whereas in Pakistan, tafsir development centers on legal and social aspects influenced by Islamic reformist movements. The advancement of digital technology has further expanded access and enriched scholarly dialogue on tafsir in both countries. This research also identifies a significant academic gap regarding comprehensive studies on Qur’anic exegesis in this region, highlighting the need for further in-depth investigation to enhance understanding of South Asian Islamic scholarship. The findings contribute valuable insights to the broader corpus of Qur’anic interpretation and support inter-cultural and inter-religious dialogue in the contemporary era