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Ta’wiluna: Jurnal Ilmu Al-Qur’an,Tafsirdan Pemikiran Islam
Published by Institut Agama Islam Faqih Asy'ari Kediri
ISSN : 27230422     EISSN : 27230422     DOI : https://doi.org/10.29062/dirasah.v5i1.429
Core Subject : Religion,
Religion
Tawiluna: Jurnal Ilmu Al-Quran, Tafsir dan Pemikiran Islam is a peer reviewed journal dedicated to publish the scholarly study of the Quran from many different perspectives. Particular attention is paid to the works dealing with: Quranic Studies, Quranic sciences, Living Quran, Quranic Studies across different areas in the world (The Middle East, The West, Archipelago and other areas), Methodology of Quran and Tafsir studies. publishes twice in the year (Maret and September) by LP3M IAIFA Kediri.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 341 Documents
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Istiqomah dan Implikasinya dalam Kehidupan Muslim di Era Modern: Analisis Interpretasi QS. Fussilat Ayat 30 Perspektif Tafsir Al-Ibriz karya KH. Bisri Musthofa Lia Nurma Wulandari; Aziz Miftahus Surur
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 1 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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Abstract

KH Bisri Mushofa’s Tafsir Al-Ibriz possesses linguistic characteristics that reflect a strategy to ground the sacred verses within the intellectual framework of the local community. The use of the Javanese language serves as a bridge between the sacred text and the social realities of the community, one of which is the moral issue that has now become a pressing concern within society. The crisis of consistency in worship and the decline in moral integrity are real challenges faced by Muslims in this modern era. Through the concept of istiqamah explained in Surah Fussilat verse 30, the Qur’anic verse offers a fundamental solution to the moral issues prevalent in the modern age. This study aims to analyze the concept of istiqamah and the reward promised by Allah to those who practice it, as interpreted in Tafsir Al-Ibriz by K.H. Bisri Musthofa, as well as to explore its implications for the lives of Muslims today. Translated with DeepL.com (free version). The results of the study indicate that K.H. Bisri Musthofa interprets istiqamah as total consistency encompassing the dimensions of tawhid (verbal), ibadah (action), and steadfastness of the heart (inner). The reward for those who practice istiqamah is the arrival of angels at the moment of death, who provide three assurances: peace of mind in facing death, ease in leaving this world, and the certainty of paradise. This interpretation affirms that istiqamah is not merely a ritual practice, but a spiritual foundation that guarantees true salvation. Its relevance to the contemporary context includes the formation of a Muslim character that is consistent, resilient, and of integrity amidst the various temptations of modernity.
Interpretasi Qiwamah dalam Tafsir Klasik dan Kontemporer: Analisis Keadilan Gender Berbasis Maqashid Al-Syari‘ah Zakiyah Laili Maghfiroh; Kharis Nugroho
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 1 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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This study aims to analyze the concept of gender justice in Islamic family law through the perspective of maqashid al-syari’ah, with a particular focus on the concept of qiwamah. The main issue addressed in this research is the tendency to interpret religious texts literally, which often leads to unequal relations between husbands and wives in family life. This research employs a qualitative method with a normative approach based on library research, by examining classical exegetical works such as those of At-Ṭhabari, Ar-Razi, and Wahbah Az-Zuḥaili, and relating them to contemporary social realities. The findings indicate that the concept of qiwamah in classical interpretations is not understood as an absolute form of male superiority, but rather as a functional responsibility related to social and economic aspects. The maqashid al-syari’ah approach provides a more contextual analytical framework by emphasizing public welfare (maṣlaḥah) as the primary objective of Islamic law. In this perspective, the relationship between husband and wife is viewed as a partnership based on justice, cooperation, and mutual consultation. Therefore, gender justice in Islamic family law is not defined as absolute equality of roles, but as a fair, proportional, and contextual distribution of rights and obligations, enabling Islamic law to remain relevant and responsive to social dynamics.
Clicktivism dalam Perspektif Al-Qur’an: Analisis Tafsir Tematik terhadap Transformasi Sosial Digital Khoirul Anam; Ikhwanudin; Muhammad Nur Amin
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 1 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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Abstract

The development of digital technology has transformed patterns of social participation from conventional activism to social media–based activism known as clicktivism, raising questions about the extent to which such activities contribute to social change and their alignment with Islamic values. This study aims to analyze the phenomenon of clicktivism from a Qur’anic perspective and examine its relevance to social change based on social verses in the Qur’an. The research employs a qualitative approach with a library research design, utilizing the thematic interpretation (tafsir maudhu‘i) method through the collection and analysis of Qur’anic verses related to social themes, supported by classical and contemporary tafsir literature as well as scholarly works on digital activism. The findings indicate that clicktivism is related to Qur’anic values such as amar ma’ruf nahi munkar, ta‘āwun, justice, and social responsibility, and can serve as an initial means of fostering awareness and social participation in the digital era, although it often remains symbolic and not followed by concrete action. This study concludes that clicktivism has the potential to function as a constructive medium for social transformation when accompanied by real actions, making the integration of digital participation and tangible efforts essential for achieving social change in accordance with Qur’anic values.
Nyai yang Menghidupkan dan Kiai yang Dikenang: Invisibilitas Perempuan dalam Narasi Pesantren Nadiatul Maziyyah Attarwiyah; Ahmad Barizi; Roibin
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 1 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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Abstract

The phenomenon of Nyai in pesantren life reveals a paradox between their substantial contributions and their lack of narrative recognition. Nyai often serve as the center of caregiving, moral education, female student development, management of women’s relations, and the emotional support system of the pesantren. However, public narratives of pesantren more frequently position the kiai as the primary figure, the owner of history, and the symbol of institutional authority. Previous studies on pesantren have extensively discussed the kiai as the central figure, yet only limited research has specifically examined how the contributions of Nyai become invisible within pesantren narratives. This article aims to analyze the invisibility of Nyai by employing Pierre Bourdieu’s theory of symbolic capital and Nancy Fraser’s theory of recognition. This study uses a qualitative method with a socio-critical approach. Data were collected through observation, interviews, and analysis of pesantren institutional narratives. The findings show that: (1) there is a separation between the labor of pesantren life and the symbolic ownership of pesantren narratives, in which Nyai sustain the daily life of the pesantren while kiai dominate as the owners of symbolic narratives; (2) the authority of Nyai experiences a gendered conversion failure, namely the failure of Nyai’s social, cultural, religious, and affective capital to be converted into public authority; and (3) the invisibility of Nyai occurs through partial recognition, where Nyai are respected as caregivers and moral figures but are not yet fully acknowledged as central subjects in pesantren history. Academically, this article contributes by offering a new analytical framework for understanding narrative injustice in women’s religious authority within pesantren. Institutionally, this article encourages pesantren to develop more equitable historical documentation, media representation, and formal recognition of Nyai’s contributions.
Analisis Gharar dan Maisir dalam Trading Cryptocurrency: Tela’ah Perspektif Tafsir Kontekstual Riza Fabian Harahap; Hery Sahputra
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 2 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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Abstract

The rapid development of cryptocurrency as a component of the digital economy has generated significant debate regarding its compatibility with Islamic economic principles, particularly concerning the concepts of gharar (uncertainty) and maisir (speculation/gambling). This study aims to analyze the characteristics of cryptocurrency trading through a contextual Qur’anic exegesis of verses related to economic transactions. Employing a qualitative library research approach, the study draws upon Qur’anic verses, classical and contemporary tafsir literature, as well as scholarly works on cryptocurrency and Islamic economics. Data were analyzed using the thematic (maudhu‘i) interpretation method, focusing on Qur’an Surah Al-Baqarah [2]: 275 and 282, An-Nisa [4]: 29, and Al-Ma’idah [5]: 90. The findings reveal that gharar in the Qur’anic perspective refers to substantial uncertainty and ambiguity that may lead to injustice and loss in transactions, while maisir denotes economic activities dominated by speculation and profit-seeking without a balanced exchange of value. The characteristics of cryptocurrency trading, including extreme price volatility, speculative market behavior, and uncertainty regarding asset valuation, exhibit strong similarities to the elements of gharar and maisir, particularly in short-term trading and cryptocurrency derivative markets. Nevertheless, the study also finds that not all cryptocurrency-related activities can be categorically classified as involving gharar or maisir, as such assessments depend on the transaction mechanism, the degree of transparency, and the intended use of the digital asset. This research demonstrates that Qur’anic values of justice, transparency, and economic balance remain relevant as ethical and normative frameworks for evaluating contemporary digital economic practices and contribute to the development of Qur’anic economic interpretation in the era of financial technology.
Interpretasi QS. Al-Ahzab: 59 dan Relevansinya terhadap Praktik Hijab Sport Muslimah Gen Z Muhammad Arif Yasin Bintang; Junaidi
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 2 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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Abstract

This study examines the interpretation of Quranic Surah Al-Ahzab, verse 59, and its relevance to the practice of the sports hijab among Generation Z Muslim women in public sports activities. This verse serves as the primary normative foundation regarding the obligation for Muslim women to cover their aurat; however, its application in the context of modern life—particularly in the world of sports—requires Muslim women to adopt a more contextual and comprehensive understanding. Classical commentaries such as al-Jalalain emphasize the function of the hijab as a marker of social identity and protection for Muslim women,  while contemporary scholar M. Quraish Shihab allows for flexibility in its implementation as long as the fundamental principles of Sharia are upheld. The phenomenon of Gen Z Muslim women actively participating in sports in public spaces while still wearing the hijab indicates the existence of a complex social construction.  Using a library research approach and qualitative-descriptive analysis, this study concludes that the sports hijab is a form of contextualization of Sharia that is valid according to maqashid, not a compromise of religious teachings, as long as it meets the requirements of covering the aurat, is not transparent, and does not outline the body’s contours within an appropriate environmental context.
Tafsir Ekologi dan Relevansinya terhadap Krisis Ekologis di Aceh: Kajian Tafsir Tematik Kontekstual Widya Kartika Rakhmawati; Safwan Mabrur
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 2 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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Abstract

This study aims to examine the concept of ecological Qur’anic exegesis and its relevance to the ecological crisis in Aceh through a contextual thematic (tafsīr maudhū‘ī) approach. The research is motivated by the increasing environmental problems in Aceh, including deforestation, floods, land degradation, and ecosystem destruction, which highlight the need to employ the Qur’anic perspective as an ethical and theological foundation for environmental management. This qualitative library research uses ecological Qur’anic verses as its primary data, analyzed through major Qur’anic commentaries, namely Jāmi‘ al-Bayān by al-Ṭabarī, Tafsīr al-Qur’ān al-'Aẓīm by Ibn Kathīr, Al-Jāmi‘ li Aḥkām al-Qur’ān by al-Qurṭubī, Tafsir Al-Azhar by Hamka, and Tafsir Al-Miṣbāḥ by M. Quraish Shihab. These data are complemented by literature concerning the ecological conditions of Aceh as the contextual framework of analysis. The findings reveal that the Qur’anic ecological paradigm is founded upon the principles of mīzān (balance), the prohibition of fasād (environmental destruction), the avoidance of isrāf (excessive exploitation), and humanity's responsibility as khalīfah to cultivate and preserve the earth (isti‘mār al-arḍ). These principles are highly relevant for explaining both the causes of and solutions to the ecological crisis in Aceh. This study contributes to strengthening the paradigm of ecological Qur’anic exegesis by emphasizing its contextual relevance, thereby providing a conceptual foundation for developing environmentally sustainable policies and ecological awareness based on Qur’anic values.
Kritik Praktik Materialistik Perspektif Al-Qur’an: Hermeneutika Makna Cum Maghza atas QS. Muhammad Ayat 36 Nadhifatul Fuadah; Luthviyah Romziana
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 2 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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This study examines the phenomenon of the strengthening of materialistic orientation in modern life, which not only affects economic and social aspects but also contributes to a crisis of human spiritual awareness. So far, the Qur'anic critique of worldly life has often been understood normatively as an affirmation of its transience, without being deeply connected to the structure of contemporary materialistic consciousness. A life orientation increasingly centered on material possession has shifted the meaning of life from spiritual values toward worldly achievements. This research aims to analyze QS. Muhammad: 36 using the Ma’na Cum Maghza approach to uncover its historical meaning while developing its dynamic significance in the modern context. This study employs a qualitative method with a library research design, using textual and contextual analysis of Qur'anic verses. The findings indicate that the concepts of la'ib and lahw in QS. Muhammad: 36 not only describe the temporality of worldly life but also represent a form of existential negligence when worldly life becomes the primary orientation. Excessive attachment to material possessions has the potential to create moral disorientation and weaken spiritual awareness. This study contributes to the development of contextual Qur'anic interpretation by offering a critical perspective on modern materialism and reaffirming the relevance of Qur'anic values in addressing contemporary social problems.
Epistemologi Observasi Qur'ani: Integrasi Dimensi Empiris dan Spiritual dalam QS. Al-Ghashiyah Ayat 17–2 Afrizal El Adzim Syahputra; Mochammad Rizal Fanani; Muhammad Rizal Rifa'i
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 2 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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This study aims to examine the epistemology of Qur’anic observation in Surah Al-Ghashiyah verses 17–20 by exploring the integration of empirical and spiritual dimensions as the foundation of knowledge from the Qur’anic perspective. The study is motivated by the persistent dichotomy between empirical rationality and spirituality in modern scholarship, while studies on the epistemological structure of observation in the Qur’an remain limited. Employing a qualitative library research design, this study applies the thematic (tafsīr maudhū‘ī) approach. The primary data consist of Surah Al-Ghashiyah verses 17–20, analyzed through classical and contemporary Qur’anic commentaries and supported by literature on Islamic epistemology and integrative education. The findings reveal that the Qur’an constructs an epistemology of observation through the sequential contemplation of the camel, the sky, the mountains, and the earth, guiding human beings from empirical reality toward transcendental awareness. In the Qur’anic perspective, observation extends beyond sensory perception through the integrated processes of naẓar (observation), tafakkur (critical reflection), and tadabbur (contemplative understanding), which harmonize the senses, reason, and the heart in the acquisition of knowledge. This epistemological framework unites empirical facts with spiritual values, producing knowledge that is not merely informative but also transformative. The study contributes to strengthening the paradigm of Qur’anic epistemology as a conceptual foundation for the development of integrative Islamic education capable of addressing contemporary intellectual challenges.
Takdir dan Usaha Manusia dalam Al-Qur'an dan Relevansinya terhadap Fatalisme Umat Islam: Analisis Interpretasi QS. Ar-Ra'd ayat 11 Muhammad Zulhan Hasibuan; Ahmad Zuhri
Ta’wiluna: Jurnal Ilmu Al-Qur'an, Tafsir dan Pemikiran Islam Vol. 7 No. 2 (2026): Ta’wiluna: Jurnal Ilmu Al-Qur’an, Tafsir dan Pemikiran Islam
Publisher : Lembaga Penelitian, Penerbitan dan Pengabdian kepada Masyarakat (LP3M) IAIFA Kediri

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A fatalistic understanding of the concept of destiny (al-qadar) has resulted in a passive attitude that weakens the work ethic and orientation of social transformation of Muslims. This study aims to analyze the concept of destiny and human effort in the Qur'an through a thematic interpretation approach (tafsir maudhu'i) to QS. ar-Ra'd (13):11 and examine its relevance to the contemporary phenomenon of fatalism. Using qualitative literature methods, this study analyzes three books of interpretation, al-Tabari, Sayyid Qutb, M. Quraish Shihab, using comparative linguistic-semantic analysis. The results of the study show, (1) the concept of destiny is integrative and cannot be understood as absolute determinism. (2) QS. ar-Ra'd (13):11 contains three fundamental principles of moral causality, human initiative, and collective responsibility. (3) the phenomenon of fatalism includes three theological, social, and psychological typologies that originate from partial interpretations. The novelty of this research lies in the integration of linguistic analysis of three key vocabularies, the typology of fatalism, and three operational paradigmatic shifts as a theological response to fatalism.

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