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<![CDATA[Epistemologi Tafsir Sufi: Sejarah, Metodologi dan Paradigma Komprehensif ]]>
<![CDATA[Ramli Ramli]]>;
<![CDATA[Cucu Setiawan]]>;
<![CDATA[Abdul Rahman]]>;
<![CDATA[Mulyadi Mulyadi]]>;
<![CDATA[Sukri Sukri]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 5 No 2 (2025): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/bashair.v5i2.54778
<![CDATA[Artikel ini mengeksplorasi epistemologi tafsir sufistik dengan menelaah tiga dimensi utama: asal-usul historis, landasan metodologsis, dan orientasi paradigmatik. Menggunakan pendekatan kualitatif berbasis studi pustaka dalam kerangka analisis wacana, penelitian ini bertujuan untuk mengidentifikasi dan merumuskan dasar-dasar epistemik tafsir sufi dalam tradisi penafsiran Islam yang lebih luas. Temuan pertama menunjukkan bahwa akar historis tafsir sufi dapat ditelusuri hingga masa Nabi Muhammad SAW, sebagaimana ditunjukkan oleh penafsiran Ibnu ‘Abbas terhadap QS. al-Dzāriyāt ayat 56, dari liya‘budún (agar mereka menyembah-Ku) menjadi liya‘rifún (agar mereka mengenal-Ku). Kedua, secara metodologis, tafsir sufi sangat bergantung pada kedalaman dzauq (ketajaman spiritual intuitif) dan proses tazkiyat al-nafs (pensucian jiwa) sebagai prasyarat epistemik untuk memahami isyarat dan makna batin dari Al-Qur’an. Ketiga, dari sisi paradigma, tafsir sufi menempati posisi mediasi antara tafsir zāhir (eksoterik) dan tafsir batînî (esoterik). Berbeda dengan tafsir batînî yang cenderung mengabaikan makna lahiriah, tafsir sufi mengintegrasikan dimensi lahir dan batin secara seimbang dengan tetap berpijak pada kerangka syariat Islam. Hal ini menegaskan bahwa seorang penafsir sufi yang sah harus memiliki komitmen yang seimbang terhadap praktik lahiriah syariat maupun jalan spiritual batiniah.]]>
<![CDATA[Etika Bertetangga dalam Al-Qur’an Menurut Tafsir Al-Azhar Karya Hamka dan Relevansinya bagi Masyarakat Modern ]]>
<![CDATA[Farhana Zulfa Azzahro]]>;
<![CDATA[Muhammad Mukharom Ridho]]>;
<![CDATA[Indri Astuti]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 5 No 2 (2025): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/bashair.v5i2.5506
<![CDATA[This study analyzes the values of neighborly ethics in Islam based on Prof. Dr. Hamka's interpretation in Tafsir Al-Azhar using a thematic interpretation approach and literature study. Neighborly ethics are understood not only as physical relationships but also encompass social and emotional aspects, including interactions with non-Muslim neighbors. Hamka interprets verses such as An-Nisa’ 36, An-Nahl 90, and Al-Ahzab 60–61, emphasizing the values of ihsan (doing good), ‘adl (justice), and ta’awun (mutual assistance) as concrete manifestations of faith with practical implications for maintaining social harmony, strengthening solidarity, and preventing conflict in a pluralistic society. The findings of this study indicate that Hamka’s ethics of neighborliness are contextual and remain relevant in the modern era, which tends to be individualistic. The practical implication is the need to revitalize the values of neighborly ethics through family education, social outreach, and community policies to build inclusive, tolerant, and just social relations, so that these teachings can serve as a guide to strengthen Islamic values and social resilience amid societal pluralism.]]>
<![CDATA[Rekonstruksi Kontekstual Poligami Era Kontemporer: (Studi Tematik QS. An-Nisa ayat 3) ]]>
<![CDATA[Septi Megasari]]>;
<![CDATA[Komarudin Sassi]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 5 No 2 (2025): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/bashair.v5i2.5671
<![CDATA[Polygamy constitutes one of the most critical issues in the discourse of Islamic family law and continues to generate debate, particularly with regard to the principles of justice and the protection of women. Qur’an Surah An-Nisa (4):3 is often understood textually as providing absolute legitimacy for the practice of polygamy. Such an understanding, however, frequently neglects the historical and social context as well as the moral message of the Qur’an, which emphasizes justice and rahmah (compassion). In contemporary realities, the practice of polygamy not infrequently results in injustice and increased vulnerability for women and children. This study employs a qualitative method using thematic (maudhu‘i) and contextual approaches to Qur’anic interpretation. The analysis focuses on Surah An-Nisa (4):3 by situating it within the framework of maqāṣid al-sharī‘ah, particularly the protection of life, human dignity, and social justice. The findings indicate that polygamy in the Qur’an is not a normative command but rather a conditional social solution that emerged from a context aimed at protecting vulnerable groups, such as orphans and women. The requirement of justice constitutes a fundamental prerequisite, which the Qur’an itself acknowledges as difficult to realize perfectly. Therefore, the practice of polygamy devoid of justice and rahmah stands in contradiction to the core values of Islam. This study underscores the importance of a critical and humanistic reinterpretation to ensure that Qur’anic teachings remain relevant and just within contemporary society.]]>
<![CDATA[Prinsip Moderasi Beragama Dalam Tafsir An-Nasafi ]]>
<![CDATA[Fadhila Sidiq Permana]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 5 No 2 (2025): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/bashair.v5i2.5737
<![CDATA[Religious moderation in today's age, where conflicts often arise between groups or religions, is crucial for fostering a wise and non-extremist approach to faith. Excess in religiosity can lead to difficulties for oneself and others. Religious extremism tends to render individuals or groups incapable of objective bias, unable to be fair, and frequently discriminative towards other groups. This study selects the object of study as the exegesis of an-Nasafi, which is primarily Māturīdiyyah in orientation and has the genre of Tafsir bi al-Ra'yi, with a rational-theological pattern that is relevant for interpreting the concept of wasatiyyah impartially. Then, the method used in this study employs the Thematic Tafsir (Tafsir Maudhu'i) method with a Qualitative Content Analysis approach to the verses of moderation in Tafsir An-Nasafi. This article attempts to elucidate the importance of religious moderation and to explain the principles of religious moderation. The object of this literature research is the tafsir text an-Nasafi, where the author focuses on the verses of moderation in the Qur'an. This research draws the conclusion that in the tafsir an-Nasafi, there are two fundamental principles regarding religious moderation. The first principle is the preservation of justice (al-‘Adl), and the second principle is the effort to prevent excessive attitudes or any form of extremism (Daf’u al-Ghuluw) in ideology and religious attitudes.]]>
<![CDATA[Fenomena Tikrār Dalam Al-Qur’an: Analisis Stilistika Pada Surah Al-Mursalat Dengan Pendekatan Tematik ]]>
<![CDATA[Muhammad Haikal]]>;
<![CDATA[Misnawati Misnawati]]>;
<![CDATA[Hanif Dahlan]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 5 No 2 (2025): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/bashair.v5i2.5904
<![CDATA[This study explores the aesthetic and rhetorical dimensions of the Qur’anic discourse through an in-depth stylistic analysis of the repetitive phrase “waylun yauma’iżin lil-mukażżibīn” in Surah Al-Mursalat. Employing a qualitative descriptive method and a linguistic-stylistic tafsīr approach, the research draws upon six stylistic frameworks, repetition (tikrār), structural placement, phonostylistics, semantic variation, sound patterning, and rhetorical function. The findings reveal that the recurrence of this verse transcends mere rhetorical ornamentation; it serves as a theological and emotional reinforcement of divine warnings directed toward those who reject the truth. Each repetition emerges within distinct contextual frames, yet collectively constructs a cohesive structure of moral and spiritual resonance. Moreover, the rhythmic articulation of the verse enhances both its phonetic harmony and aesthetic power, illustrating the Qur’an’s capacity to intertwine linguistic artistry with spiritual depth. Conclusively, this research demonstrates that the Qur’anic language embodies an integrated system of meaning and beauty, where style becomes substance, and underscores the need for more advanced stylistic inquiry into the linguistic and spiritual dimensions of the Qur’an. ]]>
<![CDATA[Reaktualisasi Etika Lingkungan Islam dan Tafsir Bimā Kasabat Aydī Al-Nās QS Al-Rum 41 Dalam Krisis Global ]]>
<![CDATA[Nazar Fadli]]>;
<![CDATA[Muhammad Faisal]]>;
<![CDATA[Maula Hidayah]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 5 No 2 (2025): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/jbfcnq87
<![CDATA[The global environmental crisis reveals that ecological degradation is not merely the result of technical failures in environmental management, but also of an exploitative worldview governing human–nature relations. Within Muslim societies, Islam is often portrayed as environmentally friendly; however, Islamic environmental ethics remain largely confined to individual moral teachings and normative–theological discourse. This article examines the limitations of normative moral-religious approaches in responding to the global environmental crisis and proposes a reactualization of Islamic environmental ethics as a transformation of the human–nature relational paradigm. The novelty of this article lies in positioning Islamic environmental ethics not merely as a normative moral doctrine, but as a critical ethical framework intended to shape public decision-making and development structures. Using a qualitative approach through critical literature review of Qur’anic exegesis, Islamic ethics, and contemporary environmental studies, this study finds that while Islamic environmental ethics possess strong normative foundations, they have not yet functioned as an ecological framework shaping public policy. This article argues that the reactualization of Islamic environmental ethics must be directed toward a critical ethical paradigm capable of transforming human–nature relations in a just and sustainable manner.]]>
<![CDATA[Analisis Linguistik Kontemporer Terhadap Qirā’āt Syādzah Dan Ḍa‘Īfah Dalam Surah Al-Fātiḥah ]]>
<![CDATA[Muhammad Nur]]>;
<![CDATA[Wawan Susanto]]>;
<![CDATA[Muhammad Firdaus]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 6 No 1 (2026): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/bashair.v6i1.6400
<![CDATA[Penelitian ini mengkaji fenomena qirā’āt syādzah dan ḍa‘īfah dalam Surah al-Fātiḥah melalui pendekatan linguistik kontemporer yang integratif. Studi ini berangkat dari problematika bahwa qirā’āt non-mutawātirah sering diposisikan sebagai deviasi, padahal menyimpan potensi besar sebagai data linguistik historis. Penelitian ini bertujuan untuk merekonstruksi pemahaman terhadap qirā’āt tersebut melalui analisis lintas level linguistik, meliputi fonologi, morfologi, sintaksis, dan semantik. Metode yang digunakan adalah kualitatif deskriptif-analitis dengan pendekatan integratif antara turāṡ linguistik klasik dan teori linguistik modern. Data diperoleh dari literatur qirā’āt klasik dan dianalisis menggunakan konsep-konsep linguistik kontemporer seperti assimilation, vowel harmony, dan semantic layering. Hasil penelitian menunjukkan bahwa variasi qirā’āt syādzah mengikuti pola linguistik yang sistematis dan dapat dijelaskan secara ilmiah dalam kerangka linguistik modern. Selain itu, variasi tersebut berkontribusi dalam memperkaya makna, struktur, dan pemahaman teks Al-Qur’an. Kesimpulannya, qirā’āt syādzah bukan sekadar bentuk penyimpangan, melainkan corpus linguistik yang valid dan relevan untuk pengembangan studi linguistik Al-Qur’an secara interdisipliner. Kata kunci: Bacaan Syādz; Linguistik Al-Qur’an; Analisis Fonologis; Variasi Morfologis; Ekspansi Semantik. ]]>
<![CDATA[Kosmologi Al-Qur’an dalam Perspektif Tafsir Klasik: Analisis Penafsiran Lafazh Terkait Konsep Bumi, Langit, dan Alam Semesta ]]>
<![CDATA[A. Sholahudin Akhyar]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 6 No 1 (2026): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/bashair.v6i1.6419
<![CDATA[Penelitian ini berangkat dari problem pembacaan ayat-ayat Al-Qur’an tentang bumi dan kosmos yang kerap ditarik ke dalam kerangka kosmologi modern melalui pendekatan tafsir ‘ilmi. Pemaksaan paradigma sains modern tersebut sering melahirkan pembacaan spekulatif yang menjauh dari makna bahasa Arab dan tradisi tafsir klasik. Kebaruan penelitian ini terletak pada penegasan kembali bahasa arab yang menjadi medium Al-Qur’an sebagai pembentuk cara pandang manusia terhadap bumi dan alam semesta dalam kerangka fenomenologis dan fungsional, yaitu gambaran nyata kosmik sebagaiamana dirasakan dan dimanfaatkan oleh makhluk. Dengan pendekatan tafsir tematik berbasis analisis kebahasaan dan penelusuran penafsiran mufassir klasik, kajian ini menelaah lafazh-lafazh tentang bumi (seperti farasy, bisath, mihad, madda, qarar, sutihat, dan manakib, serta relasinya dengan bina’ dan aqtar), dan ayat-ayat tentang ruang alam semesta seperti Ayat Kursi, Ali ‘Imran: 133, dan Ar-Rahman: 33. Hasil penelitian menunjukkan bahwa istilah-istilah tersebut secara konsisten dipahami sebagai deskripsi alam semesta sebagaimana dialami dan dihuni manusia, bukan sebagai pernyataan tentang bentuk geometris atau struktur fisik kosmos sebagaimana klaim tafsir sains kontemporer. Ayat-ayat tentang keluasan langit dan bumi juga berfungsi teologis-pedagogis untuk menanamkan kesadaran akan kebesaran Allah dan keterbatasan makhluk. Sehingga problem utama diskursus modern terletak pada pendekatan epistemologis yang melatarbelakangi para pembaca kontemporer.]]>
<![CDATA[Analisis Komparatif Tarjamah Qur'an Surah An-Nisa’ Ayat 34 Dalam Tafsir Al-Azhar Dan Tafsir Al-Mishbah ]]>
<![CDATA[Muhammad Alif Ramadhan]]>;
<![CDATA[Andi Abdul Hamzah]]>;
<![CDATA[Khairudin Khairudin]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 6 No 1 (2026): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/bashair.v6i1.6460
<![CDATA[Penelitian ini mengkaji secara komparatif terjemahan QS. An-Nisā' ayat 34 dalam Tafsir Al-Azhar karya Hamka dan Tafsir Al-Misbah karya M. Quraish Shihab dengan menggunakan kerangka analisis tarjamah harfiyah dan tarjamah tafsiriyah. Metode yang digunakan adalah pendekatan kualitatif berbasis studi kepustakaan, dengan sumber data primer berupa teks terjemahan dari kedua tafsir tersebut. Pengumpulan data dilakukan melalui dokumentasi, sedangkan analisis data menggunakan metode komparatif yang menitikberatkan pada aspek pilihan diksi, struktur kalimat, dan penerjemahan istilah-istilah kunci. Hasil penelitian menunjukkan bahwa kedua mufasir memadukan unsur tarjamah harfiyah dan tarjamah tafsiriyah, namun dengan kecenderungan yang berbeda. Tafsir Al-Misbah lebih dominan menerapkan strategi yang mendekati tarjamah harfiyah melalui pemertahanan istilah Arab seperti qawwāmūn dan nusyūz guna menjaga kekayaan semantik teks sumber. Sebaliknya, Tafsir Al-Azhar lebih dominan menerapkan tarjamah tafsiriyah dengan menyajikan padanan bahasa Indonesia yang lebih komunikatif dan mudah dipahami pembaca umum. Perbedaan tersebut tidak mencerminkan pertentangan makna, melainkan orientasi yang berbeda dalam menyeimbangkan kesetiaan terhadap teks sumber dan keterpahaman pembaca bahasa sasaran. Penelitian ini diharapkan dapat memperkaya khazanah studi penerjemahan Al-Qur'an di Indonesia serta memberikan kontribusi terhadap pemahaman dinamika penerjemahan makna Al-Qur'an ke dalam bahasa Indonesia. This study comparatively examines the translation of QS. An-Nisā' verse 34 in Tafsir Al-Azhar by Hamka and Tafsir Al-Misbah by M. Quraish Shihab, employing the analytical framework of literal translation (tarjamah harfiyah) and interpretive translation (tarjamah tafsiriyah). A qualitative approach based on library research was adopted, with primary data sourced from the translation texts of both works. Data were collected through documentation and analyzed using a comparative method focusing on lexical choices, sentence structures, and the translation of key terms. The findings reveal that both exegetes combine elements of literal and interpretive translation, albeit with differing tendencies. Tafsir Al-Misbah predominantly employs a strategy closer to literal translation by retaining Arabic terms such as qawwāmūn and nusyūz in order to preserve the semantic richness of the source text. In contrast, Tafsir Al-Azhar predominantly applies interpretive translation by offering Indonesian equivalents that are more communicative and accessible to general readers. These differences do not reflect a conflict of meaning, but rather distinct orientations in balancing fidelity to the source text and comprehensibility for the target readership. This study is expected to enrich the scholarship of Quranic translation studies in Indonesia and contribute to an understanding of the dynamics of translating Quranic meaning into the Indonesian language.]]>
<![CDATA[Interreligious Citizenship Dalam Tafsir Qur'an Surah Al-Mumtahanah Ayat 8: Rekonstruksi Relasi Muslim dan Non-Muslim Pada Masyarakat Multikeyakinan ]]>
<![CDATA[Zulfikar Fikar]]>;
<![CDATA[Azifah Nurullah]]>;
<![CDATA[Nur Alifah Muyasaroh]]>;
<![CDATA[Athaya Zahra Nayna Ramadhani]]>;
<![CDATA[Bilqis Nidaul Khair Daulay]]>
<![CDATA[ BASHA'IR: JURNAL STUDI AL-QUR'AN DAN TAFSIR Vol 6 No 1 (2026): Basha'ir: Jurnal Studi Al-Quran dan Tafsir ]]>
Publisher : <![CDATA[Prodi Ilmu Al-Qur'an dan Tafsir ]]>
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DOI: 10.47498/bashair.v6i1.6462
<![CDATA[Contemporary citizenship discourse emphasizes the equal status of all citizens regardless of religious affiliation, ethnicity, or other social identities. Nevertheless, relations between Muslims and non-Muslims are often shaped by exclusive religious interpretations that may restrict social interaction and civic engagement across faith communities. This article examines Qur'an 60:8 (QS. Al-Mumtahanah) as a normative foundation for developing the concept of interreligious citizenship in multi-faith societies. Positioned within ongoing debates on Islam and citizenship, the study moves beyond the conventional framework of tolerance by proposing a more inclusive and participatory understanding of civic relations. This research employs a qualitative library-based approach using thematic Qur'anic interpretation, discourse analysis, and contextual hermeneutics. The primary data consist of Qur'an 60:8 and selected classical and contemporary Qur'anic commentaries analyzed comparatively. The findings reveal four key principles embedded in the verse that support the construction of interreligious citizenship: recognition of religious diversity, equality of civic status, justice in social relations, and shared civic participation. These principles indicate that the Qur'an not only promotes peaceful coexistence but also provides an ethical basis for inclusive citizenship across religious boundaries. The study contributes to the integration of Qur'anic interpretation and contemporary citizenship studies, offering a normative framework for fostering social cohesion and harmonious coexistence in plural societies.]]>
