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All Journal Teosofi: Jurnal Tasawuf dan Pemikiran Islam FALASIFA : Jurnal Studi Keislaman al-Afkar, Journal For Islamic Studies Jurnal Ibn Abbas Mutawatir : Jurnal Keilmuan Tafsir Hadith Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir Ta’wiluna: Jurnal Ilmu Al-Qur’an,Tafsirdan Pemikiran Islam QiST: Journal of Quran and Tafseer Studies Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir Al Muhafidz Journal of Islamic Thought and Philosophy TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Al-Bunyan: Interdisciplinary Journal of Qur'an and Hadith Studies
Khoirul Umami
Universitas Islam Negeri Sunan Ampel Surabaya
Religion Arts Humanities Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences Other

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Fenomena Budaya Flexing dalam Kehidupan Modern: (Tafsir Makna Tabarruj Perspektif Teori Hermeneutika Fazlur Rahman) Ali Sajjad Baaly; Khoirul Umami; Abu Bakar
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 6 No. 1 (2025): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58401/takwiluna.v6i1.2006

Abstract

Currently, there are many phenomena that often appear in society or social media about achievements or attitudes of showing off done by someone to gain public attention. This action has similarities with the habits of the ignorant people who often show off jewelry to attract the attention of others. The term is known as Tabarruj. Based on this phenomenon, this study aims to determine the interpretation of the meaning of Tabarruj from the perspective of Fazlur Rahman's Hermeneutics theory and the Flexing phenomenon in modern life. This research is a qualitative research with a research model in the form of a literature study (Library research). The approach used in this study is a qualitative approach using several primary and secondary sources. Based on the analysis of Fazlur Rahman's Double Movement Hermeneutics Theory, Tabarruj and Flexing have the same essence, namely the behavior of showing off jewelry or body curves to attract the attention of others and the public. Although these practices were carried out at different times, the actions of Tabarruj during the ignorant period and Flexing in modern life have similar characteristics and goals. If Tabarruj was carried out in real life during the ignorant era, the Flexing phenomenon was carried out not only in real life, but also on social media platforms.
Penafsiran al-Qur’an atas Adopsi Anak: Aplikasi Tafsir Kontekstual Abdullah Saeed Pada QS. al-Ahzâb [33]: 4-5 Abdullah khoirur Rofiq; Ahmad Farih; Khoirul Umami
Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir Vol. 4 No. 1 (2024): Ulumul Qur'an: Maret 2024
Publisher : Program Studi Ilmu Al-Quran dan Tafsir STIU Darul Quran

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Abstract

Child adoption is one way for parents who have not had children for a long time. In the past, adoption became the custom of the pre-Islamic Arabs, they treated their adopted children like their own biological children, even pinning their name behind the name of the adopted child. Islam prohibits the prophet from putting his name behind the name of Zaid ibn Haritsah as in Q.S. al-Ahzâb [33]: 4-5, besides that, the rights of adopted children in the pre-Islamic era were cut off such as getting inheritance and mahram. The research method used is library research by documenting scientific works as research sources and exploring the meaning of the text, Abdullah Saeed's Contextual Interpretation method is used, by paying attention to the hierarchy of values and also the steps of interpretation. From the reading, it is produced that it is permissible to adopt a child, provided that the identity of the adopted child is emphasized, while the problem of mahrams can be obtained by breastfeeding the child, if the adoptive parents are willing to give their property then they can make a will, then the status is a grant, if they do not give a will they get a maximum of 1/3 of the share as explained by KHI (The Compilation of Islamic Law) and the child's adoption can be done if it is urgent, but still emphasizes the status of the child as an adopted child. The above problems can be resolved by entrusting orphans to orphanages.
Membaca Ulang Ayat Poligami: Sebuah Pembacaan Sinkronik-Diakronik Fuady; Umami, Khoirul
Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir Vol. 4 No. 1 (2024): Ulumul Qur'an: Maret 2024
Publisher : Program Studi Ilmu Al-Quran dan Tafsir STIU Darul Quran

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Abstract

The discourse of polygamy is a discourse that is always hotly discussed. This is because this is a very sensitive issue and is in direct contact with people from various circles, both academics and grassroots communities. The debate surrounding the legality of the practice of polygamy has never found agreement. Various methods and approaches are proposed to look at the actual law of polygamy, ranging from hermeneutics, maqasid al-shariah, to contextual approaches.. However, there are still no academics who try to capture the chronological series of polygamy practices from pre-Islamic times to the presence of Islam and dialogue polygamy verses with jahiliah traditions. Departing from this, this research seeks to reorganize QS. An-Nisa' [4]: 3 by using a synchronic-diachronic approach. This research uses a qualitative method and produces two points of conclusion, 1). The chronology of the polygamy verse begins when Islam dialogues with issues of gender equality in the climate of ignorance, and polygamy is one of the ignorant traditions that is not abrogated and only given regulation, 2). Synchronically, the background of polygamy restrictions is caused by the economic insecurity of men who cause new problems for others. (taking the property of orphans who are cared for to be given to their wives as maintenance). In addition, in the records of the books of hadith, psychologically, the Prophet really hoped to have a people of his own. Forbidding polygamy is like closing the door on the Prophet's hopes.
Textual Authority and Exegetical Method in Salafi Tafsir: Reassessing Ibn Kathir in Contemporary Qur'anic Studies Nasrullah, Iklil; Murtadho, Muhammad Alfa Choirul; Umami, Khoirul
QiST: Journal of Quran and Tafseer Studies Vol. 5 No. 1 (2026): April
Publisher : Universitas Muhammadiyah Surakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.23917/qist.v5i1.15951

Abstract

Contemporary Qur'anic studies have been increasingly shaped by contextual, literary, and hermeneutical approaches, yet relatively little attention has been given to how classical transmitted exegesis continues to function as a rigorous interpretive system in modern scholarship. While Ibn Kathīr is among the most widely referenced classical exegetes in the Muslim world, his tafsīr is often treated as a traditional authority rather than critically examined as a structured exegetical methodology with contemporary relevance. This article seeks to fill that gap by reassessing the textual authority and exegetical method of Salafī tafsīr through the interpretive framework of Ibn Kathīr. Using a qualitative library research design, this study analyzes primary classical sources, especially Tafsīr al-Qur'ān al-'Aẓīm, alongside modern scholarly discussions on Salafī exegesis, hadith-based interpretation, and contemporary Qur'anic thought. The analysis is conducted through descriptive, intertextual, and conceptual approaches to examine the epistemic hierarchy of Ibn Kathīr's method, including the use of intra-Qur'anic interpretation, Prophetic traditions, Companion reports, linguistic analysis, and critical engagement with Isrā'īliyyāt. The study finds that Ibn Kathīr's exegetical method is not merely a conservative reliance on transmitted materials, but a disciplined hermeneutical model that combines textual fidelity, source criticism, and interpretive coherence. His tafsīr reflects a structured balance between naqlī authority and controlled rational inquiry, making it especially relevant in the face of contemporary challenges such as interpretive subjectivism, decontextualized scriptural readings, and the rapid spread of unverified religious knowledge in digital environments. At the global level, this study contributes to contemporary Qur'anic studies by demonstrating that classical Salafī exegesis can still offer a productive methodological framework for discussions of textual authority, authenticity, and responsible interpretation. It also provides a critical intellectual resource for broader debates on religion, knowledge, and hermeneutics in an increasingly plural and digitized world.
Inkonsistensi Penerapan Metode Skeptisisme Filosofis Descartes dalam Fī Shi‘r al-Jāhilī Millati, Halya; Umami, Khoirul
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 11 No. 1 (2021): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2021.11.1.127-152

Abstract

Shi‘r jāhilī, which mainstream commentators use as a reference for Qur’anic interpretation, has drawn criticism. One of the criticisms was made by Ṭāhā Ḥusayn, who considered it irrelevant for the source of interpretation as it was created by the later Muslim community, not the pre-Islamic poets, during the caliphate period with various interests. He used Descartes’ method of philosophical skepticism to propose his critique. However at the practical level, Ḥusayn seems inconsistent in applying the method. This paper attempts to reveal the inconsistencies of Ḥusayn’s application on philosophical skepticism and to describe some of the criticisms of Muslim scholars toward his idea. Using content analysis, this paper argues that Ḥusayn does not apply philosophical analysis as like Descartes, who uses intuition and deduction in detailed manner. Unlike Descartes, who uses doubt as a method of finding the truth, Ḥusayn makes doubt as the objective. Meanwhile, the Muslim scholars reproach Ḥusayn’s lack of objectivity in his study that leads to numerous deficient argument.
KAJIAN ASBABUN NUZUL AYAT TENTANG HUKUMAN POTONG TANGAN: Studi Kritis Tentang Tafsir Surat Al-Maidah: 38 Amilatul Islamiyah; Khoirul Umami
TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 4 No. 02 (2024): TAFAKKUR : Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Sekolah Tinggi Ilmu Al-Qur'an Ar-Rahman

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62359/tafakkur.v4i2.250

Abstract

Surah Al-Maidah is the fifth surah in the Qur'an, consisting of 120 verses, and is mostly classified as a Madaniyah surah, though some verses were revealed in Makkah. This surah is known as Al-Maidah because it contains verses discussing the feast requested by the followers of Prophet Isa (verses 112-115). Additionally, it is known by other names such as Al-Uqud (the covenants), Al-Akhyar (the good people), and Al-Munqidzah (the savior). The Asbabun Nuzul (occasions of revelation) of verse 38 of Surah Al-Maidah involves two main stories: the story of a Makhzumiyah woman who stole and the story of Tu’mah bin Ubairiq who stole a coat of armor belonging to Qatadah Ibn Nu’man. This verse was revealed to establish the law of hand amputation for thieves. The contextualization of this punishment in modern times indicates that it has specific criteria, such as the value of the stolen goods and the place from which they were taken. In Indonesia, this punishment has not been implemented despite the majority of the population being Muslim. Discussions about the implementation of hand amputation in Indonesia consider various social and cultural aspects to maintain national unity and cohesion. Asbabun Nuzul dari ayat 38 Surah Al-Maidah melibatkan dua cerita utama: kisah seorang wanita Makhzumiyah yang mencuri dan kisah Tu’mah bin Ubairiq yang mencuri baju perang milik Qatadah Ibn Nu’man. Ayat ini diturunkan untuk menetapkan hukum potong tangan bagi pencuri. Kontekstualisasi hukum potong tangan dalam zaman modern menunjukkan bahwa hukuman ini memiliki kriteria tertentu, seperti kadar barang yang dicuri dan tempat barang tersebut diambil. Di Indonesia, penerapan hukum ini belum dilakukan meskipun mayoritas penduduknya beragama Islam. Diskusi tentang penerapan hukum potong tangan di Indonesia mempertimbangkan berbagai aspek sosial dan budaya untuk menjaga persatuan dan kesatuan bangsa.  
Reinterpretasi Q.S. Al-Mā’idah Ayat 32–34 melalui Tafsīr Maqāṣidī: Kritik Legitimasi Terorisme dan Rekonstruksi Perdamaian Hudzaifaturrohman, Hudzaifaturrohman; Umami, Khoirul
Journal of Islamic Thought and Philosophy Vol. 5 No. 3 (2026): September
Publisher : Universitas Islam Negeri Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/jitp.2026.5.3.376-393

Abstract

Penelitian ini menganalisis konstruksi etika terorisme dan perdamaian dalam Q.S. al-Mā’idah [5]: 32–34 melalui pendekatan tafsīr maqāṣidī Abdul Mustaqim. Kajian terdahulu cenderung membahas ayat-ayat kekerasan secara normatif atau mengkaji terorisme, jihad, dan ḥirābah secara terpisah, sehingga keterkaitan antara perlindungan kehidupan, penegakan hukum, dan pertobatan sebagai fondasi perdamaian belum dirumuskan secara integratif. Penelitian ini merupakan studi kualitatif berbasis kepustakaan dengan al-Qur’an, karya Abdul Mustaqim, Tafsir al-Azhar, Tafsir al-Mishbah, dan Tafsir Jalalain sebagai sumber primer, serta literatur tentang terorisme, hukum Islam, dan studi perdamaian sebagai sumber sekunder. Data dikumpulkan melalui dokumentasi dan dianalisis secara deskriptif, komparatif, dan kontekstual dengan triangulasi sumber tafsir. Hasil penelitian menunjukkan bahwa Q.S. al-Mā’idah [5]: 32–34 membentuk konstruksi etis tiga lapis: ayat 32 menegaskan perlindungan kehidupan sebagai prinsip fundamental, ayat 33 mengatur respons hukum yang proporsional melalui otoritas yang sah, dan ayat 34 membuka ruang pertobatan serta pemulihan. Dalam perspektif maqāṣid al-tafsīr, konstruksi tersebut menjadi dasar untuk menolak legitimasi terorisme sekaligus merumuskan kerangka perdamaian yang berorientasi pada perlindungan jiwa, agama, akal, keturunan, harta, negara, dan lingkungan. Temuan ini menegaskan bahwa pendekatan tafsīr maqāṣidī tidak hanya berfungsi untuk memahami larangan kekerasan, tetapi juga menawarkan kerangka etis untuk menghubungkan keadilan hukum, rehabilitasi, dan rekonstruksi perdamaian.
Communicative Action or Strategic Communication? A Habermasian Analysis of the Indonesian Ministry of Religious Affairs’ Tafsir Ayat-Ayat Ekologi Umami, Khoirul; Rozaq, Muhammad Fathur
Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah Vol. 8 No. 1 (2026): Juni (In Press)
Publisher : Fakultas Ushuluddin, Adab dan Dakwah IAIN Kerinci

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Abstract

This article examines how the Indonesian Ministry of Religious Affairs constructs ecological responsibility through its official publication Tafsir Ayat-Ayat Ekologi: Membangun Kesadaran Ekoteologis Berbasis Al-Qur’an. This book was written amid rapid industrial expansion and a deepening environmental crisis in Indonesia. Against this backdrop, examining how the Ministry of Religious Affairs, as a state institution, constructs ideal ecological foundations from the Qur’an becomes critical. Rather than evaluating the theological content of the tafsir, the study investigates its communicative function within Indonesia’s contemporary environmental and political context. Drawing on Jürgen Habermas’s theory of communicative action, particularly the concepts of communicative rationality, strategic communication, and the colonization of the lifeworld, this research employs qualitative critical discourse analysis of the tafsir’s institutional paratext and selected ecological interpretations. The analysis is situated within the historical-political context of Indonesia’s expanding extractive development, including mining policy reforms and the growing involvement of religious institutions in environmental governance. The findings show that the tafsir consistently frames ecological degradation through the ethical vocabulary of amānah, khalīfah, and individual moral responsibility while only selectively acknowledging the structural role of political authority and extractive capital. Although the text occasionally recognizes state and corporate actors as contributors to environmental destruction, its proposed solutions remain centered on moral exhortation rather than institutional accountability or democratic deliberation. Consequently, the tafsir occupies an intermediate communicative position between communicative action and strategic communication, preserving religion’s ethical authority while simultaneously narrowing structural ecological critique into a discourse of moral reform. This study contributes to scholarship on state-sponsored Qur’anic interpretation by demonstrating how official ecological exegesis participates in the communicative governance of environmental crises. Artikel ini mengkaji bagaimana Kementerian Agama Republik Indonesia mengonstruksi tanggung jawab ekologis melalui Tafsir Ayat-Ayat Ekologi: Membangun Kesadaran Ekoteologis Berbasis Al-Qur’an. Buku ini ditulis di tengah pesatnya ekspansi industri dan memuncaknya krisis lingkungan di Indonesia. Berangkat dari konteks tersebut, mengkaji bagaimana Kementerian Agama, sebagai institusi negara, membangun fondasi ekologis yang ideal berdasarkan Al-Qur’an menjadi krusial. Berbeda dari penelitian yang berfokus pada substansi teologis tafsir, studi ini menempatkan tafsir sebagai praktik komunikasi negara yang beroperasi dalam konteks politik dan ekologis Indonesia kontemporer. Dengan menggunakan teori tindakan komunikatif Jürgen Habermas, khususnya konsep rasionalitas komunikatif, komunikasi strategis, dan kolonisasi dunia kehidupan (lifeworld), penelitian ini menerapkan analisis wacana kritis terhadap parateks institusional serta penafsiran ayat-ayat ekologis dalam tafsir tersebut. Analisis dilakukan dengan mempertimbangkan konteks historis-politik Indonesia yang ditandai oleh ekspansi pembangunan ekstraktif, reformasi kebijakan pertambangan, dan meningkatnya keterlibatan institusi keagamaan dalam tata kelola sumber daya alam. Hasil penelitian menunjukkan bahwa tafsir secara konsisten membingkai krisis ekologis melalui konsep amanah, khalifah, dan tanggung jawab moral individu, sementara faktor-faktor struktural seperti negara dan kapital ekstraktif hanya diakui secara terbatas. Meskipun beberapa bagian mengkritik peran penguasa dan aktor ekonomi dalam kerusakan lingkungan, solusi yang ditawarkan tetap berpusat pada seruan moral, bukan akuntabilitas institusional maupun deliberasi publik. Dengan demikian, Tafsir Ayat-Ayat Ekologi menempati posisi komunikatif yang berada di antara tindakan komunikatif dan komunikasi strategis. Temuan ini menunjukkan bahwa tafsir resmi negara tidak hanya berfungsi sebagai produk penafsiran keagamaan, tetapi juga sebagai instrumen komunikasi yang membentuk relasi antara agama, negara, dan tata kelola krisis ekologis di Indonesia.
Co-Authors Abdul Kadir Riyadi Abdullah Khoirur Rofiq Abu Bakar Ahmad Farih Ali Sajjad Baaly Amilatul Islamiyah Elmia Zarchen Fuady Hakim, Muhammad Naufal Hudzaifaturrohman, Hudzaifaturrohman Ika Yunia Fauzia M. Nur Gema Ramadhan Maulidatus Saniyah millati, halya Muhammad Naufal Hakim Muhammad Syamsul Munir Murtadho, Muhammad Alfa Choirul Nasrullah, Iklil Nur Azizah Nurlina Sari Ihsanniati Rokhman, Mokh. Fatkhur Rozaq, Muhammad Fathur Siti Aldasari Dwi Rohmawati Al-Murod Suwarko, Andi