<![CDATA[This study examines the Qur'anic concept of israf (excess) through Hans-Georg Gadamer's fusion-of-horizons hermeneutics, comparing the interpretations found in Tafsir Al-Azhar by Buya Hamka and Tafsir Al-Mishbah by M. Quraish Shihab. Because israf spans personal, social, and structural domains, its contemporary significance cannot be captured through descriptive comparison alone. A Gadamerian reading of Tafsir Al-Azhar and Tafsir Al-Mishbah is important because the two works emerge from different Indonesian historical horizons, enabling a dialogical account of how Qur'anic meaning is rearticulated across changing contexts. This qualitative library research analyzes seven israf verses across six thematic clusters (QS. An-Nisa [4]: 6; Al-An'am [6]: 141; Al-A'raf [7]: 31 and 81; Al-Furqan [25]: 67; and Ash-Shu'ara [26]: 151–152) through four stages of Gadamerian hermeneutics: historical reading, pre-understanding, fusion of horizons, and contemporary application. The findings show that both exegetes agree that israf constitutes transgressing reasonable limits, extending from the personal-consumptive, moral-behavioral, and fiduciary domains to the structural-political domain, while differing in emphasis: Tafsir Al-Azhar foregrounds socio-agrarian responsibility and leadership legitimacy within mid-twentieth-century Indonesia, whereas Tafsir Al-Mishbah foregrounds spiritual motive, structural justice, and wasathiyyah, reflecting late-twentieth- to early-twenty-first-century discourse. The fusion of these two interpretive horizons is relevant to contemporary issues, particularly social-media flexing and frugal living, as well as accountability in the management of public and fiduciary resources, and contributes a multidimensional hermeneutic reading of israf that connects personal ethics, social responsibility, and structural accountability within contemporary Indonesia, thereby reaffirming the Qur'anic message as shalih li kulli zaman wa makan (valid for every time and place).]]>
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