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Jurnal Ulunnuha
Published by Universitas Islam Negeri Imam Bonjol Padang
ISSN : 20863721     EISSN : 26856050     DOI : https://doi.org/10.15548
Core Subject : Religion,
Religion
Jurnal Ulunnuha adalah jurnal yang diterbitkan oleh Prodi Tafsir Hadis Fakultas Ushuluddin dan Studi Agama UIN Imam Bonjol Padang. Jurnal ini fokus memuat tulisan yang diangkatkan dari hasil penelitian, pemikiran, gagasan konseptual atau kajian analitis kritis yang berkaitan dengan al-Qur`an dan Hadis atau kajian al-Qur’an dan Hadis yang bersifat interdisipliner dengan ilmu-ilmu lain.
Arjuna Subject : Umum - Umum
Articles 135 Documents
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Reconstruction of the Concept of Emotional Boundaries in Surah ‎Maryam 19:41–47: An Analysis of Ijtima’i Exegesis and Bowen’s Family ‎Systems Theory Muhammad Syukron Zun-Nurain; Kusnadi Kusnadi; Aristopan Aristopan; Nur Fitriyana
Jurnal Ulunnuha Vol 15, No 1 (2026): June
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/ju.v15i1.13074

Abstract

This study analyzes the reconstruction of the concept of emotional boundary in Surah Maryam (19:41–47) ‎through the al-adab al-ijtimā‘ī interpretive approach and Murray Bowen Bowen Family Systems Theory ‎‎(BFST). It is motivated by the increasing phenomenon of family estrangement, emotional cutoff, and no-‎contact practices in modern families caused by value conflicts and emotional distress. The study aims to ‎examine the construction of emotional boundary in Surah Maryam (19:41–47), reconstruct the Qur’anic ‎concept of relational boundaries, and relate it to BFST within contemporary family dynamics. This ‎research is a library study using tafsir ijtimā‘ī and contextual approaches. Primary data are drawn from ‎Tafsir Al-Mishbah by M. Quraish Shihab, supported by classical commentaries such as Jami' al-Bayan, Al-‎Jami' li Ahkam al-Qur'an, and Tafsir Ibn Kathir. The analysis involves textual examination of verses, ‎comparative exegesis, identification of relational values, and conceptual dialogue with BFST. The findings ‎show that Surah Maryam (19:41–47) constructs emotional boundary through empathetic communication, ‎emotional regulation, and firm faith commitment. Prophet Ibrahim (peace be upon him) maintains respect ‎while establishing boundaries when faith is threatened. The study formulates Peaceful No Contact as an ‎ethical and spiritual model of Qur’anic family relations
Gender Ambivalence in Hamka’s Tafsir al-Azhar: Between Islamic ‎Modernism and Patriarchal Tradition in Gender Relations Muhammad Naufal Hakim; Mas Tajuddin Ahmad; Devi Eka Diantika; Nilna Indriana; Nurul Musyafaah; Mardiono Mardiono
Jurnal Ulunnuha Vol 15, No 1 (2026): June
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/ju.v15i1.12759

Abstract

This study examines gender ambivalence in Hamka’s interpretation of gender-related Qur’anic verses in Tafsir al-Azhar. While previous studies have generally portrayed Hamka either as a modernist reformer or as an exegete who reproduces patriarchal views, little attention has been paid to the ambivalent character of his interpretations of gender relations and the socio-epistemological factors shaping them. Addressing this gap, the study aims to analyze how Islamic modernist ideals and patriarchal traditions coexist within Hamka’s interpretation of gender-related Qur’anic verses. Employing discourse analysis and Karl Mannheim’s sociology of knowledge, the study investigates Hamka’s interpretations of Q. al-Baqarah [2]: 222–223 and 282, as well as Q. al-Nisā’ [4]: 1 and 34. The findings reveal a pattern of gender ambivalence in which egalitarian and patriarchal tendencies operate simultaneously. In some interpretations, Hamka reinforces male authority and women’s subordinate positions, while in others he emphasizes reciprocity and mutual responsibility, and critiques patriarchal practices. This ambivalence emerges from the interaction of three factors: a predominantly textual-reflective interpretive approach that seeks limited contextualization, a stronger concern with the maqāṣid of the verses than with theorizing gender relations, and the influence of Hamka’s socio-historical background, particularly the encounter between Islamic modernism and Minangkabau cultural traditions. By conceptualizing gender ambivalence as an analytical framework for examining tensions between egalitarian and patriarchal tendencies in Qur’anic interpretation, this study contributes to the field of Qur’anic gender studies. It demonstrates how socio-historical contexts shape the production of exegetical discourse.
Wasathiyyah in the Hadith: Normative Foundations, Prophetic Practice, and Post-Prophetic Challenges Gusnanda Gusnanda; Sri Chalida; Awis Karni; Ade Irwansyah
Jurnal Ulunnuha Vol 15, No 1 (2026): June
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/ju.v15i1.13425

Abstract

This article examines the tension between the normative ideals of wasathiyyah (moderation) ‎articulated in the hadith tradition and their historical implementation in early Islam. While ‎previous studies have primarily focused on the theological and ethical dimensions of Islamic ‎moderation, limited attention has been given to the relationship between normative hadith ‎teachings and the political realities that emerged after the Prophet Muhammad’s death. ‎Employing a thematic hadith analysis combined with a historical-critical approach, this study ‎analyzes selected hadiths on moderation, balance, anti-extremism (ghuluw), and the ‎fulfillment of rights, alongside historical sources concerning the Medina Charter and early ‎Islamic political developments. The findings demonstrate that the hadith tradition ‎consistently promotes moderation as an ethical framework grounded in justice, balance, and ‎proportionality. These principles were institutionally embodied in the Prophet’s leadership, ‎particularly through the Medina Charter, which provided a model for managing religious ‎and social diversity. However, the study finds that post-Prophetic political conflicts, ‎succession disputes, and sectarian contestations complicated the realization of these ideals, ‎transforming wasathiyyah from a lived political ethic into a contested moral aspiration. ‎Theoretically, this study argues that wasathiyyah should be understood not merely as a ‎theological doctrine but as a dynamic ethical framework whose implementation is shaped by ‎historical and political contexts. By integrating normative hadith analysis with historical ‎inquiry, the article contributes to contemporary scholarship on Islamic moderation, ‎pluralism, and the relationship between religious ideals and political practice.‎
Theological Independence of Hadith Scholars and the Chronological Problems of Asy'ariyah-Maturidiyah: A Critical Analysis of Usamah Al-Azhari's Thought Zumrotus Sholikatun Nurjanah; Alfoun Fajar Mubarak; Mohamad Farid Zaini
Jurnal Ulunnuha Vol 15, No 1 (2026): June
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/ju.v15i1.10715

Abstract

Usamah Al-Azhari's claim that the Hadith scholars follow the Ash'ariyah and Maturidiyah ‎creeds in the book Aqidah Al-Muhadditsin Wa Washilatuhum Bi Al-Tashawwuf has sparked ‎academic controversy because it ignores significant chronological and methodological gaps. ‎This study aims to test the validity of this claim by critically analyzing the theological ‎independence of the Hadith scholars. Using a qualitative approach that integrates ‎Krippendorff's content analysis and historical theology, this study evaluates the text of ‎Usamah's claim. It compares it with classical documents from the Hadith scholars, the ‎Ash'ariyah, and the Maturidiyah traditions. The research findings indicate that the Hadith ‎scholars possess an epistemological independence that cannot be reduced to the Ash'ariyah ‎or Maturidiyah framework. The chronological gap-where the Ash'ariyah and Maturidiyah ‎emerged in the 3rd century AH, long after the initial generation of Hadith scholars-proves a ‎historical anachronism in Usamah's mapping. Furthermore, despite both using the tafwidh ‎method, the Hadith scholars apply it with a textual-traditionalist approach that is ‎fundamentally different from the rationalistic Ash'ariyah ta'wil method and the rationalist-‎systematic Maturidiyah approach. The internal dialectics within the Hadith scholars' ‎tradition-such as Al-Ghazali's critique of textual codification and Ibn Khuzaymah's ta'wil ‎practices-further strengthen their methodological autonomy. This research contributes to ‎the reconstruction of Sunni theological historiography by affirming the position of the ‎Hadith scholars as an independent tradition, not merely followers of a posteriori theological ‎school.‎
Beyond Patriarchal Readings: Reassessing Qiwāmah in Classical Qur’anic ‎Exegesis Agus Imam Kharomen
Jurnal Ulunnuha Vol 15, No 1 (2026): June
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/ju.v15i1.11024

Abstract

Studies on Q.S. al-Nisā’ [4]:34 often conclude that classical Qur’anic exegesis reinforces patriarchal ‎authority by positioning men as superior to women in family leadership. However, this view tends to ‎overlook the diversity of interpretations within the classical tafsir tradition. This article re-examines ‎classical interpretations of the phrase al-rijālu qawwāmūna ‘alā al-nisā’ by identifying progressive ‎perspectives that have received limited scholarly attention. Using qualitative library research and a ‎comparative hermeneutic approach, the study analyzes major classical tafsir works from the fourth to ‎eighth centuries Hijri, including those of al-Ṭabarī, al-Māwardī, al-Rāzī, and Abū Ḥayyān. The findings ‎show that classical tafsir is not a monolithic patriarchal tradition. Rather, it contains diverse ‎understandings of qiwāmah that can be grouped into three progressive models. First, the mas’ūliyyah ‎model emphasizes responsibility and care, portraying the husband as a guardian responsible for family ‎welfare. Second, the niẓām model understands qiwāmah as a functional organizational arrangement rather ‎than a sign of male superiority. Third, the qudrah model links qiwāmah to the capacity to provide ‎protection and effective leadership, allowing role flexibility based on competence rather than biological ‎sex. These interpretations indicate that egalitarian and non-hierarchical views of family relations were ‎already present within parts of the classical exegetical tradition. This study challenges the assumption that ‎classical tafsir uniformly legitimizes patriarchy and highlights the plurality of classical Islamic thought. It ‎also demonstrates the relevance of classical interpretations for developing contextual and gender-sensitive ‎readings of the Qur’an in contemporary Muslim societies.‎

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