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All Journal Hunafa: Jurnal Studia Islamika JURNAL TASAMUH Religio : Jurnal Studi Agama-agama MIQOT: Jurnal Ilmu-ilmu Keislaman Wahana Akademika: Jurnal Studi Islam dan Sosial Teosofia: Indonesian Journal of Islamic Mysticism Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis AT-TURAS: Jurnal Studi Keislaman Mutawatir : Jurnal Keilmuan Tafsir Hadith Wahana Akademika: Jurnal Studi Islam dan Sosial Waraqat : Jurnal Ilmu_Ilmu Keislaman Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir Hunafa: Jurnal Studia Islamika IBDA': Jurnal Kajian Islam dan Budaya QOF: Jurnal Studi Al-Qur'an dan Tafsir Al Muhafidz Jurnal Lektur Keagamaan TAJDID: Jurnal Ilmu Ushuluddin EduInovasi: Journal of Basic Educational Studies Dinika: Academic Journal of Islamic Studies. Suhuf: International Journal of Islamic Studies Journal of Ushuluddin and Islamic Thought PALASTREN: Jurnal Studi Gender
Fejrian Yazdajird Iwanebel
Universitas Islam Negeri Sunan Ampel Surabaya
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Narrative Hermeneutics as Digital Tafsīr: Reconstructing Qur’anic Meaning and Religious Authority on Instagram @NadirsyahHosen_Official Zahrotul Kamilah; Zaidanil Kamil, Ahmad; Fejrian Yazdajird Iwanebel; Muhamad Irfan Maulana; Salma, Yusrina
Jurnal Lektur Keagamaan Vol 23 No 2 (2025): Jurnal Lektur Keagamaan Vol. 23 No. 2 Tahun 2025
Publisher : Center for Research and Development of Religious Literature and Heritage, Agency for Research and Development and Training, Ministry of Religious Affairs of the Republic of Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31291/jlka.v23i2.1492

Abstract

This study examines emerging trends in digital Qur’anic interpret-tation by analyzing how Nadirsyah Hosen employs narrative hermeneutics on his Instagram account @nadirsyahhosen_official. Existing research on digital tafsīr has largely focused on thematic content, presentation style, or audience interaction, yet little attention has been given to the use of storytelling as an interpretive method. This study fills that gap by investi¬gating how narrative structures function as hermeneutic tools in interpret¬ting Sūrah al-Falaq and al-Nās. The research employed a qualitative design that integrates two forms of data: Instagram posts containing Hosen’s story-based interpretations and user comments responding to these posts. Narrative analysis based on Labov and Waletzky’s framework is applied to identify the structural components of the stories, while netnographic analysis is used to examine audience reception patterns. The findings show that Hosen’s interpretations consistently incorporate key narrative elements such as orientation, complication, evaluation, resolution, and coda, which enhance communicative clarity and contextual relevance. Audience res¬pon¬ses cluster into four dimensions: emotional spiritual engagement, epis¬te¬mic trust in religious authority, social communitarian bonding, and educational pragmatic learning. These results demonstrate that narrative hermeneutics strengthens interpretive authority and fosters participatory religious discourse in digital environments. The study concludes that storytelling functions not only as a rhetorical device but also as an epistemic strategy that reshapes Qur’anic interpretation in the digital age. It recommends further exploration of narrative based tafsīr across diverse platforms and audiences.
RHYMING PROSE IN THE ENGLISH TRANSLATION OF SURAH AL-FATIHAH: A STUDY OF SHAWKAT M. TOORAWA’S APPROACH Ardillah, Maulida Fitri Fi; Ali, Asyiq Billah; Sibawayhie, Muhammad Haris Miftah; Iwanebel, Fejrian Yazdajird
Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir Vol. 10 No. 2 (2025): Volume 10 No. 2 December 2025
Publisher : The Department of the Qur'anic Studies, Faculty of Ushuluddin, Adab, and Da'wah, State Institute of Islamic Studies (IAIN) Langsa

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32505/at-tibyan.v10i2.12487

Abstract

Shawkat M Toorawa is known for his innovative efforts in translating the Quran in English. He pays attention not only to the accuracy of meaning but also the aesthetic aspects such as rhyme and grammatical structure. In translating Surah Al Fatihah Toorawa managed to maintain rhyme consistently. The purpose of this study is to answer two academic problems namely to examine how Shawkat Toorawa maintains rhyming prose in his translation of Surah Al Fatihah and how Toorawa balances the aesthetic elements and syntactical conformity of the source text. This research uses the library research method by utilizing and synthesizing Shawkat Toorawas primary sources as well as some secondary writings that examine his thoughts. The results show that in translating Surah Al Fatihah Toorawa managed to balance the rhyming prose choose diction that has syllable stress uniformity and maintain the syntactic function of each word well. Sometimes he also made idiomatic transformations in his translation but he did not lose the essence of the verse. Toorawas innovation reflects an attempt to bring back the essence of the beauty of the musical resonance of the Quranic verse for non Arabic readers.
Narrating Religiosity Through Indonesian Horror Movie: A Semiotic Reading of Qur’anic Verses in Kitab Sijjin & Illiyyin (2025) Nabilah, Ainun; Iwanebel, Fejrian Yazdajird
JURNAL AT-TURAS Vol 13, No 1 (2026)
Publisher : Universitas Nurul Jadid

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.33650/at-turas.v13i1.14036

Abstract

Recent Indonesian horror movies have shown a tendency to feature Islamic elements, ranging from Islamic-themed diction in titles to the appearance of Qur’anic verses in their narratives, which serve as both a representation and a reception of the sacred text. This study aims to analyze how Qur’anic verses can be functionally received and how they represent certain concepts through Roland Barthes’ semiotic reading, Stuart Hall’s Representation, and Ahmad Rafiq’s Reception frameworks. The results of the study show that, first, the representation of people who seek protection from God in Surah Al-Nās is depicted as always receiving His help when facing Satan’s disturbance. Second, the representation of moral opposition between two characters refers to the concepts of al-fujjār and al-abrār in surah Al-Mut}affifīn. Third, the functional reception of the verses of the Qur’an in the form of performative practices through the ritual of ruqyah, namely Surah Āli ‘Imrān verses 26-27, Al-Naml verse 30, Al-Jinn verses 1-6, Al-Ikhlās} verses 1-4, Al-Falaq verses 1-5, and Al-Nās verses 1-6. These findings indicate that films can be a popular medium that enlivens and constructs religious moral messages based on verses from the Qur’an through cinematic narratives, thus opening up further research on the interaction between sacred texts, media, and religious practices in society.
MELIHAT LOGIKA AL-QURAN TENTANG PEREMPUAN MELALUI TERJEMAH REFORMIS Iwanebel, Fejrian Yazdajird
PALASTREN: Jurnal Studi Gender Vol 6, No 2 (2013): PALASTREN
Publisher : UIN Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/palastren.v6i2.990

Abstract

Tulisan ini merangkum ide-ide baru yang mencoba untuk memahami pengembalian istilah yang terkait dengan perempuan dalam Al Qur’an dengan memeriksa sebuah karya Qur’an terjemahan berjudul “Al-Qur’an:Sebuah terjemahan Reformer”. Karya ini menawarkan metodologi baru dalam membaca Al-Qur’an, melalui“Qur’an saja”, membiarkan Qur’an berbicara tentang dirinya sendiri melalui proses redefinisi kata-kata dan koherensi logis. Salah satu bentuk terjemahan yangtampak berbeda dari yang lain, misalnya di QS. An-Nisa (4): 34, ar-rija>lu qawwamu>na ‘ala an-Nisa’ diterjemahkan dengan laki-laki “untuk mendukung” para wanita.Dalam ayat yang sama, ia juga diterjemahkan sebagai salihat dengan “perempuan yang direformasi”. Dalam terjemahan progresif membutuhkan sentuhan aspekhistoris sehingga terjemahan ini tidak lepas dari maknaasli. Jika mereka mengabaikan data historis, penafsiranpara ulama, Ulumul Quran, hadits nabi, dan sebagainya untuk menggunakan tekstualitas Al-Qur’an sebagai penafsir Al-Qur’an, bukan tidak mungkin bahwa merekaakan memiliki kesalahpahaman.kata kunci: Keadilan, Reformis, Quran, Wanita. This paper reviews new ideas that try to make sense of returning the terms related to women in the Qur’an by examining a work of Qur’an translation entitled “ Qur’an: A translation Reformer”. This work offersa new methodology in reading the Qur’an, through “Qur’an alone”, it is let the Qur’an speaks about itself through a process of redefinition of words and logical coherence. One form of translation seems different fromthe others, for example in the QS. An-Nisa (4): 34, ar-rija>lu qawwamuna ‘ala an-Nisa’ translated by men are “to support” the women. In the same paragraph, he alsotranslated as-salihat with “the reformed women”. This progressive translation in the researcher’s point of view needs a touch of historical aspects so that translation is not separated from the original meaning of which is understood by the first audience. If they ignore the historical data, the interpretation of the scholars, Ulumul Quran, hadith of the prophet, and more likely to use thetextuality of the Quran as the interpreter of the Qur’an, it is not impossible that they will have misconceptions.Keywords: Justice, Reformers, Quran, Women.
Two Initiatives of Qur’anic Methodological Interpretation in Contemporary Indonesia: A Study of Tafsir Maqasidi and Ma’na-cum-Maghza Iffah, Iffah; Iwanebel, Fejrian Yazdajird; Kholid, Abd.
HERMENEUTIK : Jurnal Ilmu al-Qur'an dan Tafsir Vol 19, No 2 (2025): Hermeneutik: Jurnal Ilmu al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur`an dan Tafsir, Fakultas Ushuluddin, UIN Sunan Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/hermeneutik.v19i2.28446

Abstract

This article examines the ma‘nā-cum-maghzā and Maqāsid-based interpretation approaches initiated by Indonesian Muslim scholars. While most existing research predominantly focuses on applying these two methodologies, this article critically analyzes the construction of both methodologies to understand their methodological applications and the extent of the contributions offered by these interpretation methodologies. The study argues that, firstly, the conceptual framework and methodology of ma‘nā-cum-maghzā and Maqāsid-based interpretation still heavily rely on the previous scholars’ ideas and have yet to find relatively new grounding and expansion, despite both claiming to extend beyond the boundaries of legal verses in the Qur’an. Secondly, in terms of practical implementation, the ma‘nā-cum-maghzā methodology appears to be more structured in its formulation, while the Maqāsid-based interpretation, on the other hand, still lacks a concrete formulation of its interpretative steps. Mustaqim, in this regard, only formulates principles for interpreting the Qur’an based on maqāsid. Thirdly, although they may differ conceptually and terminologically, both methodologies converge and share similarities in seeking the main message of the Qur’an. Mustaqim refers to it as maqāsid, while Sahiron terms it as historical phenomenal significance. Similarly, in terms of contextualization perspective, Mustaqim refers to it as the movement of text (harakiyyat al-nass), while Sahiron terms it as dynamic phenomenal significance. Artikel ini mengkaji pendekatan ma‘nā-cum-maghzā dan tafsīr maqāsidī yang diinisiasi oleh sarjana Muslim Indonesia. Jika mayoritas penelitian yang ada lebih dominan untuk mengaplikasikan kedua metodologi tersebut, artikel ini hendak menelaah secara kritis terhadap konstruksi kedua metodologi itu untuk melihat bagaimana aplikasi metodologi dan sejauh mana kontribusi yang ditawarkan dari kedua metodologi penafsiran tersebut. Penelitian ini berargumen bahwa, pertama, bangunan konsep dan metodologi ma‘nā-cum-maghzā dan tafsīr maqāsidī masih sepenuhnya berpijak dari konsepsi-konsepsi pemikiran ulama sebelumnya, dan bahkan belum menemukan titik pijakan dan perluasan yang relatif baru, meskipun keduanya mengklaim melampaui batasan ayat-ayat hukum dalam Al-Qur’an. Kedua, dalam wilayah aplikatifnya, metodologi ma‘nā-cum-maghzā terlihat lebih terstruktur dalam perumusan metodenya. Sedangkan tafsīr maqāsidī, tampaknya masih belum terumuskan secara konkret langkah-langkah penafsirannya. Mustaqim dalam hal ini, hanya merumuskan prinsip-prinsip dalam menafsirkan Al-Qur’an dengan berbasis pada maqāsid. Ketiga, meskipun terlihat berbeda secara konsep dan terminologis, keduanya menemukan titik persinggungan dan persamaan dalam mencari pesan utama teks al-Qur’an. Dalam bahasa Mustaqim disebut dengan maqāsid, sedangkan dalam terminologi Sahiron disebut dengan signifikansi fenomenal historis. Demikian juga dengan perspektif kontekstualisasi, yang dalam bahasa Mustaqim disebut dengan gerak teks (harakiyyat al-nass), sedangkan dalam terminologi Sahiron disebut dengan signifikansi fenomenal dinamis.
FROM SPIRITUAL ECOLOGY TO ENVIRONMENTAL GOVERNANCE: The Ecological Engagement of Sufi Orders in Australia Asfa Widiyanto; Fejrian Yazdajird Iwanebel; Aris Widodo
MIQOT: Jurnal Ilmu-ilmu Keislaman Vol 50, No 1 (2026)
Publisher : State Islamic University North Sumatra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/miqot.v50i1.1580

Abstract

This study examines the growing significance of eco-Islamic spirituality in Australia, particularly in the post-pandemic context where environmental awareness and faith-based initiatives have gained renewed attention. The study addresses two main questions: How Sufi communities in Australia conceptualize and integrate spirituality with ecological awareness, and How they contribute to environmental protection policies and sustainability initiatives. Focusing on three Sufi orders-the Inayat Khan, the Nimatullahi, and the Ansari-this research employs qualitative field methods, including content analysis of teachings, community documents, and observations of spiritual-ecological practices, informed by Corbetta’s framework of social research. The findings indicate that these communities share a common spiritual framework for responding to ecological challenges. Their environmental engagement is grounded in Islamic ethical principles articulated by their leaders, including tauhîd (divine unity), khilâfah (stewardship), amânah (trustworthiness), mîzân (cosmic balance), Khidmah (service), and tazkiyah (spiritual transformation). These principles are translated into concrete practices such as eco-retreats, permaculture projects, waterconservation initiatives, and the use of renewable energy technologies, including solar panels. By linking spiritual teachings with practical ecological initiatives, Australian Sufi communities demonstrate how grassroots religious movements can contribute to environmental sustainability and support broader environmental governance agendas.
Co-Authors Abd. Kholid Abdul Kadir Ahmad Majdi Thoriq Abuwidad Al Farabi, Fahmi Akhyar Ali, Asyiq Billah Amin, Faruq Aziz Al Anjani I'anatul Maula Ardillah, Maulida Fitri Fi Aris Widodo Asfa Widiyanto Aziz, Ienash Huwaida Cecep Soleh Kurniawan Farabi, Fahmi Akhyar Al Fi Ardillah, Maulida Fitri Iffah, Iffah Kamil, Ahmad Zaidanil Khobirul Amru Kholid, Abd. Maulida Fitri Fi Ardillah Mohammad Arif Mohd Fadzil, Huda Binti Muhamad Irfan Maulana Muhammad Rizqi Fauzan Adhimah Nabilah, Ainun Najma, Dzatan Nur, Afifatun Rafiuddin, Achmad Rustriningsih Salim, Ahmad Agus Salma, Yusrina Sibawayhie, Muhammad Haris Miftah Taufik, Egi Tanadi Zahrotul Kamilah Zamzam Qodri