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INDONESIA
Nun : Jurnal Studi Alquran dan Tafsir di Nusantara
Published by Asosiasi Ilmu Alqur'an dan Tafsir se-Indonesia
ISSN : 25023896     EISSN : 25812254     DOI : -
Core Subject : Social,
Social Sciences
Arjuna Subject : -
Articles 134 Documents
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Peran Penyuluh Agama dalam Upaya Pemberantasan Buta Huruf Al-Qur’an di Kecamatan Gurah Kabupaten Kediri Fatia Salma Fiddaroyni; Idatul Hurumi; Nurun Nikmatus Sobah; Ibnu Hajar Ansori
Nun: Jurnal Studi Alquran dan Tafsir di Nusantara Vol. 8 No. 1 (2022)
Publisher : Asosiasi Ilmu Alquran dan Tafsir se-Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32495/nun.v8i1.338

Abstract

Reading the Qur'an is one of the basic skills that every Muslim needs to have. Therefore, Qur'anic Education is among the earliest infrastructures that operate in every Islamic civilization, including in Indonesia. One of the important but unfortunately forgotten actors in Qur'anic Education is the Penyuluh Agama. Studies on Qur'anic Education have so far paid attention to the institutions of Qur'anic Education, both traditional ones such as pesantren, and modern ones, such as TPQ, Integrated Islamic schools, and so on, but neglect the role of Penyuluh Agama. Thus, this study is important to uncover one of the forgotten actors in the scholarship on Qur'anic Education. This study wants to address that gap. So, the question to be discussed in this article is how is the practice of Qur'anic education organized by Penyuluh Agama? This research takes the case of Qur'anic education organized by the Office of Religious Affairs (Kantor Urusan Agama, KUA) of Gurah District, Kediri Regency, East Java. Using field observations, interviews and documentation, this study describes the practice of Qur'ānic education that takes place in Gurahdistrict. The study shows that despite the existence of various Qur'ānic education institutions, both traditional and modern, Religious Extension Officers have a role in learning and teaching how to read the Qur'ān properly and correctly, through training organized at a time that suits the age group.
Tawāsuṭ, ʿAdālah, dan Tawāzun dalam Penafsiran Kementerian Agama: Telaah Konsep Moderasi Beragama Negara Ahmad Agus Salim; Abdul Kadir Riyadi
Nun: Jurnal Studi Alquran dan Tafsir di Nusantara Vol. 8 No. 1 (2022)
Publisher : Asosiasi Ilmu Alquran dan Tafsir se-Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32495/nun.v8i1.345

Abstract

Various kinds of religious problems in the context of the state such as intolerance between religious communities made the state through the Ministry of Religious Affairs in 2019 formulate a religious moderation program. The importance of this program can be seen from the inclusion of religious moderation in Konsep Rencana Pembangunan Jangka Menengah Nasional 2020-2024 by Bappenas. On the other hand, the Ministry of Religious Affairs has since the 60s produced Qur'anic literature, especially translation and interpretation of the Qur'an. Thus, seeing the continuity of the concept of religious moderation in the Ministry's interpretive products is important. This article tries to discuss this through the following questions: how do the interpretation products of the Ministry of Religious Affairs discuss religious moderation? This study focuses on three main keywords of religious moderation, namely tawāsuṭ, tawāzun, and ʿadālah. The interpretation of these three words will be traced from Al-Qur’an dan Tafsirnya Edisi yang Disempurnakan (2011) dan Tafsir Tematik: Moderasi Islam (2022). To see the continuity of the idea of religious moderation, the interpretations in the two commentaries will be compared with the latest literature products from the Ministry of Religious Affairs, namely Moderasi Beragama and Implementasi Moderasi Beragama dalam Pendidikan Islam. The results obtained are: First, when viewed from the discourse on religious moderation, both the interpretation of the Ministry of Religion and its two latest works show a continuous discourse. The definitions and meanings of key terms that have been explained such as tawāsuṭ, ʿadālah, and tawāzun do not show much difference between these works. Second, when viewed from the discourse on religious moderation in terms of the state, between the interpretation of the Ministry of Religious Affairs and the two books in question there are a number of differences. This can be seen from the Ministry's own tafsir, which interprets religious moderation in general in the Qur'an, more than the two recent works of the Ministry.
Suara Ulama Perempuan Pesantren di Era Digital: Negosiasi Otoritas dalam Tafsir Gender di Era Digital Ekatul Hilwatis Sakinah
Nun: Jurnal Studi Alquran dan Tafsir di Nusantara Vol. 12 No. 1 (2026)
Publisher : Asosiasi Ilmu Alquran dan Tafsir se-Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32495/nun.v12i1.1545

Abstract

This study examines how pesantren-based female ulama negotiate religious authority in interpreting gender issues through social media. Focusing on three Indonesian figures, Ning Imaz Fatimatuz Zahra, Ning Sheila Hasina, and Ning Nadia Abdurrahman, the article analyzes selected YouTube videos that address gender justice, women’s roles, and Qur’anic interpretation. Using a qualitative approach and Norman Fairclough’s Critical Discourse Analysis, the study examines three dimensions: textual construction, discourse practice, and sociocultural practice. The findings show that the three figures construct gender-just interpretations through different textual strategies. Ning Imaz frames gender discourse through justice, fitrah, and maslahah; Ning Sheila employs fiqh reasoning to reread women’s domestic and public roles; and Ning Nadia emphasizes theological equality through Qur’anic verses on faith and righteous deeds. At the level of discourse practice, their authority is negotiated through two modes of circulation: a popular-institutional model represented by NU Online and an academic-intellectual model represented by Universitas Islam Tribakti. Socioculturally, these practices demonstrate that social media does not replace traditional pesantren authority, but expands the ways it is articulated, distributed, and received in the digital public sphere. The study argues that female ulama from pesantren emerge as authoritative producers of gender discourse by combining scholarly sanad, institutional legitimacy, and digital communication strategies.
Vernakularisasi Kisah Al-Qur'an dalam Tafsir Bugis: Studi Kitab Tafsere Akorang Bettuwang Bicara Ogi Karya AGH. Muhammad Yunus Martan Yuliana Jamaluddin; Nurfaizah Jamaluddin; Mardiana Gussila
Nun: Jurnal Studi Alquran dan Tafsir di Nusantara Vol. 12 No. 1 (2026)
Publisher : Asosiasi Ilmu Alquran dan Tafsir se-Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32495/nun.v12i1.1683

Abstract

This article examines the vernacularization of Qur’anic narratives in Tafsere Akorang Bettuwang Bicara Ogi by AGH. Muhammad Yunus Martan, focusing on the story of Adam in Q. 2:30–38 and the story of the cow in Q. 2:67–73. The study employs a qualitative approach based on content analysis of the tafsir text, with particular attention to Bugis diction, dialogic structure, narrative development, and moral explanation. The findings show that vernacularization in this tafsir operates through three main mechanisms. First, Bugis terms such as passelle, maddusa’-dusa’, napaccolo’i darae, pakerengngi tanae, and maddakkala bring Qur’anic concepts into the social vocabulary of Bugis readers. Second, dialogic expressions such as Eeee Adam, Ee mupancajigi accule-culeng?, pada makkedasi, and ellauangessiki animate the stories as accessible conversations. Third, moral explanations turn the narratives into ethical instruction on knowledge, obedience, repentance, compliance, the use of reason, and belief in God’s power. This article argues that Bugis tafsir functions as a form of local narrative pedagogy that connects the Arabic Qur’anic text, the authority of As’adiyah ulama, and the sociocultural experience of Bugis Muslim communities.

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