Anic Commentary Research Articles

Rekonstruksi Model Pendidikan Islam Masa Rasulullah dalam Konteks Pendidikan Modern Abad 21

This study aims to reconstruct the Islamic education model during the time of the Prophet Muhammad in the context of 21st-century modern education. This research employs a qualitative descriptive method using a literature review as its research type. Data was collected and analyzed from various relevant literature sources, such as the books of the Prophet's biography (sirah nabawiyah), Qur'anic commentaries (tafsir), books on Islamic education, and academic journals. The research findings indicate that the Islamic education model during the Prophet's time has high relevance to the challenges of modern education. Noble values such as faith, piety, good morals, and knowledge taught by the Prophet are essential in shaping quality young generations. However, in the context of modern education, the Islamic education model needs to be reconstructed by adapting teaching methods, developing relevant curricula, and utilizing technology. This study concludes that the reconstruction of the Islamic education model is a crucial endeavor to produce young generations who are faithful, knowledgeable, and virtuous, thus enabling them to face the challenges of the times.

Rebellious Wives, Neglectful Husbands: Controversies in Modern Qur'anic Commentaries. By Hadia Mubarak

<b>Rebellious Wives, Neglectful Husbands: Controversies in Modern Qur'anic Commentaries</b>. By Hadia Mubarak

Metode Mengajar Tafsir Al Qur’an (Sub Bahasan Dalam Mata Pelajaran Al Qur’an Hadits) Pada Siswa Madrasah Aliyah

Education is a fundamental need for every human being on this earth. This article discusses the methods of teaching Qur'anic commentary that are appropriate for Madrasah Aliyah students. Tafsir of the Qur'an is an important part of the Islamic education curriculum, and the selection of appropriate teaching methods can affect students' understanding of the sacred text of the Qur'an. In this article, the author describes various methods of teaching tafsir, such as tahlili, muqaran, ijmali, and maudhu'i, as well as considerations in choosing a suitable method for Madrasah Aliyah students. The study emphasizes the importance of understanding the students' level of understanding and learning objectives in choosing an appropriate teaching method. With the right approach, Qur'anic exegesis teaching methods can be an effective instrument in helping Madrasah Aliyah students understand and appreciate Qur'anic messages in that educational context.

Rebellious Wives, Neglectful Husbands: Controversies in Modern Qur'anic Commentaries by Hadia Mubarak (review)

Rebellious Wives, Neglectful Husbands: Controversies in Modern Qur'anic Commentaries by Hadia Mubarak (review)

Qur’anic Revelation: The Comparison between the Methods of Tafsir and Fiqh in its Interpretation

This research article delves into the significance of understanding the accurate interpretation of the sacred scripture, the Qur'an, as a religious priority for Muslims. It asserts that it might be an obligatory duty for Islamic scholars to exhibit a profound knowledge of this revered text. The study begins by introducing key terminologies, including Quranic revelation (Wahy), its exegesis (tafsir), and Qur'anic interpretation (ta'wil). These technical terms are elucidated to facilitate a straightforward comparison between the methodologies employed in the fields of tafsir (Qur'anic commentary) and fiqh (Islamic jurisprudence) for interpreting the Qur'an. The research comprehensively investigates the subject matter and the aforementioned terms by employing an analytical approach. To ensure the rigor of the research, various documented materials such as books, journal articles, and manuscripts related to the field of Qur'anic science and its interpretation have been consulted. This study aims to contribute to a deeper understanding of the importance of interpreting the Qur'an accurately and the methods employed in its interpretation within the context of Islamic scholarship.

Maqasid-based Tafsir of the Holy Qur’an between Activation and Disruption

The maqasid-based exegesis is one of the most important categories of Qur’anic commentary that has not been taken into consideration in terms of theory and application. This category of tafsir was never singled out in any of the classical or contemporary literature, except for the presence of its precursors in some commentaries and contemporary theoretical studies. This paper demonstrates that maqasid-based exegesis is generally classified into two parts according to two basic levels. In terms of premise, there is the guided maqasid-based exegesis and the conclusive maqasid-based exegesis. In terms of purpose and objective, we have the availing, activating, and complementing maqasid-based exegesis, and reversing, disruptive, and obstructive maqasid-based exegesis. This classification would steadily rectify the contemporary maqasidi engagement without excessiveness, negligence, alteration, or disruption, especially after many studies have sought to disrupt the Qur’anic provisions or dilute them in the name of maqasid, as is the case with many contemporary recitations of the Holy Qur’an. Accordingly, the maqasid-based exegesis project should lay a set of guidelines that regulate every exegetical or interpretative approach to guidance, rectification, and evaluation.

Exploring Misogyny in Modern Muslim Societies: The Influence of Greek Philosophy on Qur’anic Exegesis

ABSTRACT Numerous sociological studies indicate that the societal perception of women in Muslim countries is generally poor. These perceptions, argue the promulgators of such ideas, are based on the Qur’an. There is, nevertheless, no consensus on the interpretation of the qur’anic verses that supposedly promote such views. One of the main sources of negative perceptions of women is the Hellenistic learning that permeated the corpus of qur’anic commentaries. This article explores the influence of the translation movement on the exegetical tradition. There is a marked difference between the earliest qur’anic commentaries, written before the works of Aristotle and Galen were translated into Arabic by around 850 AD, and those that came after. While the former show relatively little in the way of androcentric interpretations of the Qur’an, the latter adopt Aristotelian and Galenic views of women’s ontological inferiority due to increased coldness and wetness, and use these to justify patriarchal interpretations.

Tafsir Falsafi: Pemetaan Tipologi, Epistemologi dan Implementasi

Philosophy and interpretation are two studies that come from different sides. When these two sciences are used to understand the Qur’an, the Quranic exegesis that has a philosophical character emerges. This research tries to trace the various intersections between Islamic philosophy and tafsir, especially in the frame of typology, epistemology, and implementation. The results of this study indicate that the emergence of the style of philosophical interpretation came through the translation of Greek works into Arabic. In general, there has not been found a complete Qur’anic commentary that contains philosophical style and is mostly found separately through writings that do not specifically interpret the Qur'an. The epistemology of the early generation of philosophical interpretations leaned towards paripathetic, thus involving the use of reason in discussing verses about divinity, life after death, and also scientific knowledge since nearly all philosopher scholars were also scientists. This article will more clearly examine some philosophers who explain some verses of the Qur’an with a philosophical approach including: al-Kindi, al-Farabi, Ikhwan al-Shafa, and Ibn Sina.

تفسیرِ قرآن کے داخلی و خارجی ذرائع۔ حمید الدین فراہی اور امین احسن اصلاحی کے افکار کی روشنی میں

Tafthir (Quranic exegesis) is a significant science that pursues the interpretation of Quran by various means. Hamiduddin Farahi was a renowned Islamic Scholar of India, who is famous for his notion of Nazm (conherence). Amin Ahsan Islahi, an eminent Muslim Scholar of Pakistani, who wrote many books and a well-known exegesis Tadabar-ul-Quran, offered unique internal and external sources of commentary of Quran. Islahi and Frahi presented the notion of nazm and sources of exegesis in a way that was unique from ancestors (Jamhur). Amin Ahsan Islahi gave distinctive principles of Quranic exegesis by separating internal and external sources used for commentary of Quran. There exists a great debate over his exclusive principles of Qur’anic commentary as he refers to the discipline (Nazm) and language of Quran as internal sources while traditions, archaeology and history as external sources. This article discusses the internal and external sources of Qur'anic exegesis in the light of Amin Ahsan Islahi's and Farahi’s thoughts.

Thematic Presentations in Indonesian Qur’anic Commentaries

The study of thematic interpretation (tafsīr mawḍū‘ī) in Indonesia focuses primarily on the products of interpretations written in the 2000s, with little attention paid to the origins of thematic interpretations in Indonesia. This article will look at different ways of presenting thematic interpretations in the Indonesian commentary literature prior to the 2000s. This article will also investigate whether the development of the form of interpretation in the Middle East, particularly Egypt, has had any impact on the form of Indonesian thematic interpretation. The methodology used in this study is a literature review based on thematic interpretations (mawḍū‘ī) of several Egyptian commentators, including Amīn al-Khūlī (d. 1966), Mahmūd Shaltut (d. 1963), Bint Shāti’ (d. 1998), ‘Abd al-Hayy al-Farmawī (d. 2017), Hassan Hanafī (d. 2021), and Mustafā Muslim (d. 2021). The authors also use content analysis to examine some of the Indonesian commentary literature. The conclusion of this article demonstrates that thematic interpretation discourse in Egypt had a significant influence on the development of thematic interpretation in Indonesia, particularly interpretation literature published in the 1990s. This influence can be seen in the presence of a glossary and an index of discussion topics, complete with Qur’anic verses and arranged alphabetically or chronologically. This is in keeping with the spirit of Amīn al-Khūlī (d. 1966), who emphasized the importance of thematic discussions in determining the Qur’anic viewpoint on specific issues.

Al-Qur’an sebagai Basis Aktivitas Pendidikan: Kontribusi Tafsir Surat Luqman karya K.H. Abdulchalim Iskandar

This article focuses on the issue of education in the Qur’anic commentary which is practiced into educational activities. The object of the study is a Sundanese book, Tafsir Surat Luqman (1955) by K.H. Abdulchalim Iskandar (1887-1962), a national hero from Majalengka. This Sundanese pegon book is a Qur’anic commentary of Sūrah Luqmān/31. Abdulchalim comments this sūrah and served the commentary as the basis for his educational activities from the colonial period to the Sukarno era. He founded some educational institutions such as Madjlisoel ‘Ilmi, Madrasah Jam’ijjat I’anat al-Muta’allimin, Madrasah Persjarikatan Oelama and Santi Asromo. Through Fairclough’s critical discourse analysis approach, this study confirms that Abdulchalim’s commentary of the Qur’an cannot be separated from his educational activities through the educational institution. His aim is how the indigenous people get a good education so that they have noble character and self-employed. This commentary of Surah Luqman is an example of how the verses of the Qur’an can be an inspiration in developing activities through the formation of educational institutions. It is a real practice of a national hero in practicing the Qur’anic verses bring into the reality.

Nota su Cor. xlix:13 ǧaʿalnākum šuʿūban wa-qabāʾila

Abstract During my field work in Yemen, a frequent topic of discussion has been relevance of tribes in the Yemeni society. Part of the Qurʾanic verse 13 of the sūrah al-Ḥuǧurāt (xlix, Apartments) “wa-ǧaʿalnakum šuʿūban wa-qabāʾila” was frequently cited as a legitimation of the very existence of tribes among the Arabs. But what about šuʿūb? The first occurrence of the term is attested in Epigraphic South Arabian ŠʿB, which has been interpreted as “sedentary tribe, commune, group of village communities” (Beeston et al.), with a specific reference to the South Arabian social organization, not to be confused with the (Northern-)Arab tribal one. The term does not seem to be attested in the old Arabic lexicon. Having found no satisfactory explication in the Arabic sources, my working hypothesis has been that the presence of South Arabian sedentary communities in the oasis of Medina at the time of the Prophet could suggest a possible relationship with the Qur’anic šuʿūb. Probably this peculiar South Arabian term entered into the ʿarabiyyah with the northward emigration of South Arabian peoples. In the course of time, and in a different context, its original meaning evolved into a more general one, according to the political and ethnical developments of the Islamic empire. Šuʿūb, sing. šaʿb, has been traditionally interpreted as ʿaǧam, non-Arabic peoples, races, confederations etc. Many disagreements appear in the Qur’anic commentaries, as well as in the genealogical, lexical, historical, literary sources. Among the several interpretations in Qurṭubī’s al-Ǧāmiʿ one is noteworthy: “Someone says that Šuʿūb are the Arabs of Yemen, the descendants of Qaḥṭān”. As to Qurʾanic (Western) scholarship, I did not find a specific interest nor a consistent contextualization of this Medinan verse. The problematic balance of influence among the believers in Medina, Qurayshi muhāǧirūn and South Arabian anṣār, should not be disregarded. A new possible partial translation of Qurʾan xlix:13 is here suggested: “We appointed you (South Arabian) communities and (Arab) tribes, that you may know one another”.

Between Political Legitimacy and Social Fabric of Society: Imamite-Shiite Interpretation of Qur’anic Verse 16: 90

This paper investigates the dialectics between “political legitimacy” and “social fabric of society”, as it develops in the Imamite-Shiite Qur’anic commentaries on Qur’anic verse 16: 90. It reveals the transformation and development of Imamite-Shiite exegesis pertaining to Q. 16: 90, ranging from classical to modern. It takes into a closer look into seven Qur’anic commentaries which may serve as examples of different typologies within Imamite-Shiite exegetical tradition. It argues that the Imamite-Shiite interpretation on this verse moves between these two poles (political legitimacy and social fabric of society) most notably due to the religious and political circumstances of the exegetes. From these Quranic commentaries, one may also notice the division and ecumenism between Sunnism and Shiism. This paper underlines a colourful nuance of Shiite exegesis and denies the simplified belief that Shiite exegesis is sectarian.

Ragam Komunikasi Verbal dalam Al-Qur’an

This paper attempts to trace various forms of verbal communication in the Qur'an. This study uses descriptive qualitative research design. Data for this study were collected using library research methods and in-depth interviews. Library Research is carried out by studying various Qur'anic commentaries related to the principles and types of verbal communication. In-depth interviews were conducted with scholars who were competent in the field of Al-Qur'an exegesis and preachers / Al-Qur'an teachers who had preaching experience in the community. The research findings show several kinds of verbal communication found in Al-Qur'an, namely: Qaulan Sadidan, Qaulan Ma'rufan, Qaulan Maysuran, Qaulan Kariman, Qaulan Balighan, and Qaulan Layyinan. Each of these types of verbal communication has a specific concept, context, and explanation.

Http://habibiaislamicus.com/index.php/hirj/article/view/141

This study aims to explore the contributions and efforts made by one of the most prominent intellectuals and theologians of the Indian subcontinent, Imam Shah Waliullah Dehlawi through his annotated Persian translation of the holy Qur’an called ‘Fathurrehman bi Tarjamatil Qur’an’. By developing a sound approach in this translation, the Imam has set the principles for Qur’anic translations, despite the difficulties and obstacles, he achieved his objectives. He opted to choose a unique method of combining verbal translation with literal translation in a creative manner. He also authored a booklet on Qur’anic translation in Persian language called ‘Muqaddima fi Qawaneen e Tarjamah’ in which he introduced rules and regulation regarding Qur’anic commentary. Deriving conclusions being: that the Imam Al Dehlavi was the first to develop the principles of the Qur’anic translation by writing two valuable books in the Persian language, in one of them he dealt with the principles of authoring the Qur’anic translation and its regulations. And the other one is Qur’anic translation, in which he implemented that principles. The Imam’s distinction in this field was his commitment in dealing with the meanings of the holy Qur’an, as well as the extreme accuracy in transmitting its accurate meaning into the Persian language.

Tafsir Al-Qur’an dari dan untuk Orang Sunda: Ayat Suci Lenyepaneun Karya Moh. E. Hasim (1916-2009)

This article examines the peculiarities of one of Sundanese tafsirs or Qur’anic commentaries in West Java, Moh. E. Hasim’s Ayat Suci Lenyepaneun. Using discourse analysis approach, this study illustrates how the author arranges his interpretation in line with Sundanese culture and socio-religious background in modern Indonesia. There are some characteristics of Hasim’s Lenyepaneun: nuances of Sundanese literature and nature, Sundanese daily stories and his response to social-religious discourse. All these characteristics are significant in shaping the horizon of interpretation that feels more nyunda (Sundanese) as well as current response in his period. This study proves that the Sundanese tafsirs is not only related to deliver messages of God, but also associated with the functionalization of Sundanese as language of sense (rasa) to be more pervasive into hearts and minds. Lenyepaneun represents an effort of Sundanese domestication and bridging a gap between Arabic and Sundanese. This study also reinforces an illustration of how the text of Qur’anic commentary could serve as a social commentary. It could be one example of how local Qur’anic commentary in Indonesia could be a guardian of local Islam without leaving its relevance to the modernity.

Kemalpaşazâde’ye Göre Müşâkele Sanatı (Problemler ve Eleştirler)

Bu çalışma Kemalpaşazâde’nin müşâkele hakkındaki değerlendirme ve eleştirilerini konu edinmiş, bunlar üzerinden onun müşâkelenin teorisi ve uygulanması noktasındaki görüşlerine ulaşmayı hedeflemiştir. Zira edebî sanat olmasının yanında tefsir ve kelam gibi ilim dallarını da ilgilendiren müşâkeleye tüm bu alanlara hâkim bir âlim olan Kemalpaşazâde’nin bakış açışı kanaatimizce önemlidir. Arap dili belâgatında kısaca bir mânayı ona işaret eden bir lafızla değil de söz içinde geçen başka bir lafızla ifade etme şeklinde tarif edilmesi mümkün olan müşâkele sanatı yapısı ve örnekleri itibariyle birçok tartışmayı beraberinde getirmiştir. Şöyle ki bu sanatta aynı söz içinde ikinci kez gelen lafzın mecazlığı, bu mecazı sahih hale getiren alâkanın ne olduğu ve bu alâkanın mahiyeti konusu hep tartışılmıştır. Bu noktada Osmanlı Şeyhülislâmı Kemalpaşazâde de müşâkele sanatına dair düşüncelerini açık ve net olarak ifade etmemiş ancak onun kelimelerin medlüllerinin müsâhabetine istinaden bir mecaz türü olduğu görüşüne meyletmiştir. Zira Arap dili belâgatı literatüründe geçen birçok müşâkele örneğini o, müşâkeleyi telaffuz etmeden farklı şekillerde tahlil etmiştir. Haliyle onun tefsirinde de müşâkele sanatı, hakikî mânaya hiçbir şekilde gidilemeyen ve istiare gibi muhkem edebi sanatların söz konusu olmadığı yerlerde başvurulacak son bir izah yolu olarak kalmıştır. Tabiri yerindeyse Kemalpaşazâde mecâzi ve hakikî anlam arasındaki alâkanın bu denli tartışmalı olduğu bir mecaz türünü Kur’ân âyetlerinin tefsirine yaklaştırmama eğilimindedir. Diğer yandan onun müşâkelenin alâkası, tarifi ve bazı örnekleri üzerinden Molla el-Fenârî, Ebû Yaʿkûb es-Sekkâkî ve Seyyid Şerif el-Cürcânî’ye yönelttiği sert eleştirilere Mısırlı âlim Seriyyüddîn ed-Derûrî aynı ton ve sertlikte ve argümanlarını sağlam temeller üzerine kurarak karşılık vermeye çalışmıştır.

A Comparative Review of the Jurisprudential Rulings of the First Eleven Verses of Surah Al-Tawbah in the Light of Tafsir Ahkam Al-Qur’an and Tafsir Mazhari

T?be?n and Taba T?be?n strived hard to prevent any kind of debate based on the color and differences of debate, following the path of the Sah?bah (may Allah be pleased with them). This series of tafs?r of the Holy Quran continued with all the changing requirements of the time and the commentary discussions of the Holy Qur'an. The status of Tafs?r also gained a prominent position and the status of permanent knowledge. According to the order of the Holy Qur'an, every verse of the Holy Qur'an began to be interpreted and the publication of Tafsir Ilm-e-Tafs?r started from almost here.&#x0D; The most basic source of Qur'anic commentary is the Holy Qur'an itself. Prophet? was the first commentator of the Qur'an. The character of Muhammad?, his method, Sunnah and habits are all part of the interpretation of the Qur'an. The Prophet? has clearly described the issues facing the people of that time.&#x0D; Similarly, the special thing in Qazi San?ullah's book ‘Tafs?r Mazhar?’ is that in this book he discusses the topics of the sciences of recitation and tajw?d, recitation continuously, Shazah and other recitations in great detail. Also included are important topics such as lexicography and derivation and grammar discussions, commentary on the inter-verses of the verses and verses, and the revelation of glory and the jurisprudential discussions of the verses. It is needed to compare the jurisprudential discourses of the Qur'anic verses between these two commentaries and present their merits together so that the seekers of knowledge can benefit from the merits of both the commentaries. Consequently, in view of this motive, a quick work has been chosen on this regard, because this article cannot be so thick as to give an entire comparative overview of these interpretations. A comparative look at of the jurisprudential injunctions of Surah At-Toubah between Jass?s and Tafs?r Mazhar? might be performed below the identify.

Fakhr al-Dīn al-Rāzī on the Question ‘Why Worship God?’

A recurring concern of Fakhr al-Dīn al-Rāzī (d. 606/1210) in his Qur'anic commentary, al-Tafsīr al-kabīr, is the presentation of an intellectual justification for the all-important Islamic doctrine that God alone is deserving of worship. When surveying al-Rāzī’s arguments, they turn out to follow the same general line of reasoning: he who is creator is deserving of worship. This, however, might be seen to entail a difficulty (which al-Rāzī himself was actually aware of) in that unless God is the only creator, it does not seem clear why He alone, and no other entity, should be deserving of worship. The following question thus arises: do al-Rāzī’s arguments hinge on an occasionalist worldview? Or do they allow for secondary causality?This article discusses some of the arguments al-Razī puts forward in the Tafsīr for God's sole right to be worshipped. In doing so, special attention is paid to the position on causality that underlies them. It will be seen that al-Rāzī presents various arguments, some of which rest on an occasionalist worldview, and some of which assume secondary causality. Interestingly, his line of argument changes depending on the underlying position. The reasons as to why al-Rāzī presents arguments based on two mutually exclusive positions (one of which he himself does not subscribe to) are also addressed.

Khazanah Studi Kitab Tafsir di Indonesia (Kajian Terhadap Kitab Tafsir Ringkas Kementerian Agama Republik Indonesia)

Discussion of interpretation is an important thing in the study of the Qur’an. Understanding the Qur'an is by interpreting the Qur’an. Ulama have tried from time to time to compose the Qur'anic commentary. But for some people it is assumed that many of the interpretations written by the ulama are not easy for every community to digest even more so for the people of Indonesia. There are several things that make the interpretation book difficult to digest by some people, one of which is a complicated style of language added with an understanding of Arabic that is lacking for some Indonesian people, this becomes a problem for the community to understand the interpretation of the Qur’an. The Indonesian Ministry of Religion through the Institute of the Qur'an has tried to solve this problem by composing two works, namely the Qur'an and its translation and the Qur'an and its interpretation. But both of them are still considered inadequate on the grounds that the work of the Qur'an and the Translation are still considered too narrow, the discussion is only as a language transfer. Whereas the Qur'anic work and its interpretation are very broad. Therefore it is presented in brief interpretation as an effort to mediate it. The method and systematics of writing this book are adjusted so that it can be understood by all levels of society. This explanation uses a descriptive-analysis approach. The result is that the explanations in this concise interpretation use methods that are easy to understand by the people of Indonesia.&#x0D; DOI: https://doi.org/10.5281/zenodo.3236464