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Fejrian Yazdajird Iwanebel
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Jurusan Al-Qur’an Hadis Fakultas Ushuluddin dan Filsafat Universitas Islam Negeri Sunan Ampel JL. A. Yani 117, Surabaya Jawa Timur, Indonesia 60237,
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Mutawatir : Jurnal Keilmuan Tafsir Hadith
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 20887523     EISSN : 25026321     DOI : https://doi.org/10.15642/mutawatir
Core Subject : Religion, Humanities,
Religion Humanities
The Mutawatir: Jurnal Keilmuan Tafsir Hadith is published twice a year by the Department of Al-Quran and Hadith, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University (UIN) Surabaya Indonesia. The journal aims at publishing an original academic research on the main topic of the Quran and Hadith studies. The subject covers all related issues on the Quran and Hadith such as the classical inquiry of the Quran, tafsir and Hadith, methodological examination of the classical and contemporary scholars to the Quran and Hadith, contemporary approaches to the Quran and Hadith, the oriental studies of the Quran and Hadith, the living phenomena which is so called as living Quran and Hadith, and all related issues to the interdisciplinary studies of the Quran and Hadith.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 234 Documents
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Between Tafsīr and Fiqh Lineage: Ibn Kathīr’s Isolated Reading of Qs. al-Najm [53]: 39 and the Challenge to Micro-Genealogical Qur’anic Exegesis Rifqi Favian
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 15 No. 1 (2025): JUNE
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.2025.15.1.1-21

Abstract

In the discourse of rewarding the dead by reading the Qur’an on Qs. al-Najm [53]: 39, Ibn Kathīr is aloof from previous interpretations of the Qur’an in his argument. This study aims to trace the genealogy of the discourse of the rewarding of reading the Qur’an in tafsīr and why Ibn Kathīr became an interpreter who was alone in his argument. By tracing through genealogical reading and looking at social-historical aspects, this paper concludes that Ibn Kathīr built his argument by relying on his fiqh lineage through his teacher Ibn Firkah rather than the tafsīr lineage. Further, there is also strong evidence suggesting that this issue was actively debated, and Ibn Kathīr wanted to get involved. This paper also provides remark to Walid Saleh's idea on genealogical tafsīr, which should also be read at the micro level, where tafsīr can be separated in the tradition of previous tafsīr. This research also emphasizes Younus Mirza’s argument that Ibn Kathīr has to be seen as a disciple of the al-Shāfi‘ī jurist rather than Ibn Taymīya.
The Reception of The Qur’an in The Preservation Tradition of Javanese Kris Farid Hasan; Putra Sany, Ulfi; Muhammad Kholil Ridwan
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 15 No. 1 (2025): JUNE
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.2025.15.1.22-45

Abstract

This study examines how Javanese Muslims integrate Qur’anic reception into the ritual care and preservation of the Kris. While the Kris has shifted from being a weapon to a symbolic object of art and cultural heritage, its preservation remains deeply intertwined with religious meaning. Within Javanese Muslim communities, Qur’anic recitation accompanies rituals surrounding the Kris, transforming it into a medium for embodying Islamic values. Using qualitative methods, this research examines how such practices localize scripture through material culture. The findings identify three typologies of Qur’anic reception: (1) Exegetical reception, encompassing ḥabl min Allāh (relation with God), ḥabl min al-nās (ethical relations with others), and ḥabl min al-‘ālam (ecological consciousness); (2) Aesthetic reception, manifested in the Kris’s tayuhan (decorative form), symbolizing humility and moral refinement; and (3) Functional reception, where the Kris serves as a medium for balance and harmony in life. By examining the Qur’an within the context of cultural practice, this study enriches the discourse on Qur’anic reception and hermeneutics. It contributes to scholarship on Islam in Southeast Asia by demonstrating how cultural artifacts, such as the Kris, preserve and embody religious meaning beyond textual exegesis. The Qur’anic receptions embodied in the preservation of the Kris reflect discursive meanings and performative engagements with the Qur’an that transcend its textual interpretation.
The Transmission of Seven Qur’anic Readings in Malang: Networks, Scholarship, and Pedagogical Dynamics Lilik Badriyah; Miski, Miski
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 15 No. 1 (2025): JUNE
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.2025.15.1.46-69

Abstract

This study examines the transmission of seven Qur’anic readings (qirā’āh sab‘ah) in Qur’anic boarding schools (pesantren) in Malang, East Java, a subject rarely addressed in Indonesian Qur’anic studies. It investigates how this tradition affirms the Qur’an’s authenticity while shaping networks of authority and pedagogy. Using a qualitative socio-historical approach that combines archival research and fieldwork, the study traces how knowledge of Qur’anic readings (qirā’āt) was transmitted, adapted, and legitimized. The findings reveal that continuity was secured through the agency of Kiai Mustain, whose transmission remained anchored in Kiai Arwani’s Fayḍ al-Barakāt. Although later generations adjusted teaching methods to contemporary contexts, their authority was sustained by genealogical fidelity, interpersonal bonds, and institutional ties. The study argues that the network of Qur’anic readings in Malang developed into an elite form of scholarship, simultaneously reinforcing conventional authority structures and adapting to changing educational and social dynamics. These findings contribute to broader discussions on Qur’anic transmission, religious authority, and pedagogical adaptation in Southeast Asian Islam. 
The Baalawi Lineage Dispute: A Foucaultian Perspective on Ḥadīth about Ahl al-Bayt in Social Media Debates Muhammad Sulaiman Hasyim; Hasan Mahfudh
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 15 No. 1 (2025): JUNE
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

Abstract

This article analyzes the claims made by the Instagram account @hadits_lemah concerning the controversy surrounding the validity of the Baalawi lineage through Michel Foucault’s theory of the relationship between power and knowledge. The analysis of ḥadīths related to lineage and Ahl al-Bayt reveals that the content posted by @hadits_lemah, which questions the authenticity of Fāṭimah’s lineage, has sparked significant controversy. The account refers to Shaykh al-Albānī to label the ḥadīth as weak (ḍa‘īf), leading many to conclude that Fāṭimah’s lineage was cut off, although further analysis confirms the ḥadīth’s weakness. The provocative content has triggered harsh responses, including insults and slander directed at Habibs and the Baalawi in Indonesia. What began as a scholarly discourse has devolved into personal attacks and hate speech, driven by dissatisfaction with certain Baalawi figures who are perceived not to be descendants of the Prophet due to their lack of prophetic ethics. In contemporary Indonesian Islam, respect for the Ahl al-Bayt of the Prophet is deeply rooted in the teachings of the Qur’ān and ḥadīth, though its practice varies among scholars. While some emphasize respect regardless of character, others argue that respect should be based on piety and righteous deeds, underscoring that actions, not lineage, determine nobility in Islam.

Page 24 of 24 | Total Record : 234

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