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All Journal Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Diya al-Afkar: Jurnal Studi al-Quran dan al-Hadis
Achmad Lutfi
Universitas Islam Negeri Siber Syekh Nurjati Cirebon
Religion Languange, Linguistic, Communication & Media Other

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MENAKAR SYARAT MUFASIR AL-QUR'AN: Menolak Otoritarianisme Perspektif Khaled Abou El-Faḍl Achmad Lutfi
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 13 No. 2 (2025): Desember
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/diyaafkar.v13i2.22523

Abstract

This article examines Khaled Abou El Faḍl’s thought regarding the qualifications of a Qur’anic interpreter (mufassir). The study aims to understand Abou El Faḍl’s perspective that rejects authoritarian attitudes in interpreting the Qur’an. Using a qualitative method and descriptive-critical analysis through a literature review of his ideas presented in Speaking in God’s Name, the study shows that Abou El-Faḍl opposes all forms of authoritarianism in Qur’anic interpretation. However, he also does not accept completely free or unrestricted interpretations. According to him, certain requirements must be fulfilled by anyone who wants to interpret and understand the meaning of the Qur’an responsibly. This research contributes to the development of Qur’anic and tafsir studies, especially in discussions about interpretive authority and the ethics of the mufassir. Artikel ini mengkaji pemikiran Khaled Abou El-Faḍl terkait syarat-syarat bagi seorang mufasir al-Qur’an. Penelitian ini bertujuan untuk memahami cara pandang Khaled Abou El-Faḍl yang menolak praktik otoritarianisme dalam penafsiran al-Qur’an. Dengan menggunakan metode kualitatif dan analisis deskriptif-kritis melalui kajian literatur (literature review) terhadap pemikirannya yang tertuang dalam karya Speaking in God’s Name, penelitian ini menunjukkan bahwa Khaled Abou El-Faḍl menolak segala bentuk otoritarianisme dalam proses penafsiran al-Qur’an. Meskipun demikian, ia juga tidak menerima penafsiran yang bersifat bebas tanpa batas. Menurutnya, diperlukan syarat-syarat tertentu yang harus dipenuhi oleh seseorang agar dapat menafsirkan dan memahami kandungan al-Qur’an secara bertanggung jawab. Temuan penelitian ini memberikan kontribusi terhadap pengembangan studi al-Qur’an dan tafsir, khususnya dalam kajian tentang otoritas penafsiran dan etika mufasir. 
From Theological Loyalty to Humanistic Integrity: A Maqāṣidī Reconstruction of the Qur’anic Verses on Al-Walā’ wa Al-Barā’ Fathurrosyid; Achmad Lutfi; Mustofa As’ady; Mahmudi
Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Vol. 27 No. 2 (2026): Juli
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/qh.v27i1.6363

Abstract

This article reconstructs the theological concept of Al-Walā’ wa Al-Barā’ through a maqāṣidī interpretive approach within the context of Indonesia’s plural and multicultural society. The study stems from an epistemological problem regarding literal readings of Qur’anic verses on loyalty, which tend to foster identity-based exclusivism and the delegitimization of non-Muslim groups. Unlike previous studies that predominantly examine Al-Walā’ wa Al-Barā’within the frameworks of Salafi-jihadi ideology and identity politics, this article offers a maqāṣidī reinterpretation by integrating textual analysis, socio-historical context, and the universal objectives of Islamic law (maqāṣid al-sharī‘ah). Employing a qualitative library-based method focusing on Q. 5:57, Q. 9:23, and Q. 60:1, the study demonstrates that the prohibition of loyalty in these verses is not inherently based on non-Muslim identity, but rather on acts of religious mockery, active hostility, political betrayal, and security threats to the Muslim community. Consequently, the effective cause (‘illah) of the prohibition is ethical and contextual rather than theological-discriminatory. The study further argues that Al-Walā’ should be reinterpreted as a commitment to justice, communal protection, and public welfare, while Al-Barā’ signifies the rejection of destructive actions that threaten social peace. Through this approach, the paradigm shifts from identity-based theological loyalty toward humanistic integrity and civic loyalty compatible with religious pluralism, democracy, and Indonesia’s constitutional principles. This study contributes to the development of contemporary maqāṣidī exegesis, particularly in reinterpreting Qur’anic verses on religious loyalty within multicultural societies.
Interpreting Qur‘ānic Verses on Religious Moderation in Friday Sermons: An Oral Exegesis Study at At-Taqwa Grand Mosque, Bulakamba, Brebes Didi Junaedi; Achmad Lutfi; Ali Kresna Jati Winata
Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol. 14 No. 1 (2026): Juni
Publisher : UIN Siber Syekh Nurjati Cirebon

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24235/4ej95w81

Abstract

This article examines how Qur‘ānic verses concerning religious moderation are interpreted in six Friday sermons delivered at At-Taqwa Grand Mosque in Bulakamba, Brebes. Existing scholarship on religious moderation has largely focused on public policy, religious communication, and social harmony, while paying less attention to the interpretive process through which sermons function as oral exegesis. This qualitative study combines the Living Qur‘ān approach, oral exegesis, and contextual interpretation. Its primary data comprise six sermon texts addressing tolerance, national commitment, radicalism, civility, tabayyun (verification), and local culture; observation and interviews are used to clarify the contexts in which the sermons were produced and received. The analysis identifies the cited verses, reconstructs the meanings assigned to them in the sermons, compares these readings with classical and contemporary Qur‘ānic commentaries, and evaluates their patterns of contextualization. The findings reveal three principal patterns. First, Qur‘ān 2:143 and 5:8 are interpreted in a moral-contextual manner to construct a balanced, just, and nonviolent Muslim identity. Second, Qur‘ān 2:256, 49:13, and 49:6 are actualized as foundations for tolerance, recognition of diversity, and the ethics of information verification. Third, the simplification of radicalism, liberalism, Arab culture, and the status of non-Muslims demonstrates the pedagogical and selective limits of oral exegesis. The article argues that Friday sermons constitute an effective arena of public exegesis, but their authority must be accompanied by contextual precision, openness to interpretive plurality, and a clear distinction between the Qur‘ānic message and contemporary social agendas.
Co-Authors Ali Kresna Jati Winata Didi Junaedi Fathurrosyid Mahmudi Mustofa As’ady