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AT-TAISIR: Journal of Indonesian Tafsir Studies
Published by Institut Daarul Qur'an Jakarta
ISSN : 27750175     EISSN : 27753239     DOI : 10.51875/attaisir.v3i2.134
Core Subject : Religion, Education, Art,
Religion Arts Education Other
AT TAISIR Journal of Indonesian Tafsir Studies includes the study of Quranic interpretations from around the world, especially in textual and contextual studies. This study aims to gain some new knowledge in the interpretation of the Koran in Islam or gain development benefits such as the topics below sanad qiraat, study of rasm manuscripts, study of lughoh understanding in al quran, school of thought in interpretation, study of the science of bayan al quran, study of maani science in al quran, al quran and science, al quran and digital space, al quran science and technology, al quran and pop culture, al quran and politics, al quran and social movements, al quran and extremism, al quran and terrorism, al quran and the environment, al quran and peace building, al quran studies and hermeneutics, living al quran, al quran and social community.
Arjuna Subject : Umum - Umum
Articles 89 Documents
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Dua Fasad Bani Israel: Analisis Komparatif Tafsir Klasik dan Kontemporer atas Al-Isra’ 4–7 Muqoddam Cholil
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 6 No. 2 (2025): AT–TAISIR Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/attaisir.v6i2.819

Abstract

Surah Al-Isra’ verses 4–7 articulate a divine decree concerning two instances of corruption (fasādain) committed by the Children of Israel, which has generated interpretive divergence within the tradition of Qur’anic exegesis, particularly regarding the identification of the second corruption and its historical scope. This study aims to analyze and compare the interpretations of classical and contemporary Qur’anic exegetes in order to examine differences in interpretive horizons, methodological approaches, and contextual relevance. Employing a qualitative library-based research design, this study applies a comparative tafsir method informed by a contextual hermeneutical framework. Primary sources include classical exegesis Jāmi’ al-Bayān by al-Ṭabari and Tafsīr al-Qur’ān al-‘Aẓīm by Ibn Kathir—as well as contemporary exegesis, namely Fī Ẓilāl al-Qur’ān by Sayyid Qutb and Tafsīr al-Sya‘rāwī by Muhammad Mutawalli al-Sya‘rāwī. The findings indicate that classical exegetes predominantly interpret the two instances of corruption as historical events that occurred prior to the mission of the Prophet Muhammad (peace be upon him), relying heavily on transmitted reports and retrospective historical reconstruction. In contrast, contemporary exegetes adopt a contextual reading that relates the notion of the second corruption to post-prophetic socio-political realities, while remaining grounded in the linguistic structure of the text and the Qur’anic concept of sunnat Allāh in history. This study demonstrates a paradigmatic shift in Qur’anic interpretation from a primarily historical-narrative approach toward a contextual-hermeneutical framework, highlighting the dynamic interaction between text, history, and modern reality in Qur’anic exegesis.
Analisis Linguistik-Kontekstual atas Frasa ‘Ażāb Al-Khiz-y dalam Al-Qur’an: Perspektif Toshihiko Izutsu dan Fazlur Rahman Saiful Millah; Arrazy Hasyim; Artani Hasbi
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 6 No. 2 (2025): AT–TAISIR Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/attaisir.v6i2.844

Abstract

The controversy that arises after a disaster occurs is whether it was punishment or not. The correlation between disaster and punishment can be concluded from two types of punishment in the Qur’an, first, the punishment in the world (al-‘ażāb al-adnā), and second, the punishment in the afterlife (al-‘ażāb al-akbar). One form of al-‘ażāb al-adnā is a natural disaster. The Qur’an also mentions the phrase ‘ażāb al-khiz-y which is related to the sentence fī al-ḥayāt ad-dunyā, so that is considered part of the punishment in the world. So far, there has not been a thematic interpretation study that focuses on discussing the term al-khiz-y and the phrase 'ażāb al-khiz-y, so it is necessary to be able to describe the meaning of the term as one of the characteristics of al-'ażāb. This qualitative research which focuses on verses in the Al-Qur’an containing the terms al-Khiz-y and ‘Ażāb al-Khiz-y based on Fazlur Rahman’s Double Movement theory and takes a semantic approach to the text of Al-Qur’an according to Toshihiko Izutsu. The primary data are the verses of the Qur'an that display the term al-khiz-y and the phrase 'ażāb al-khiz-y as well as the interpretations of the commentators in the classical and contemporary codification eras. The term al-khiz-y in the Al-Qur’an has three meanings : (1) al-faḍīḥah means humiliating; (2) al-‘uqūbah means punishment, sanction or retribution; and (3) al-‘ażāb means doom or torment. The disasters that occurred during the time of the Prophet Muhammad’s people until the end of time cannot be called punishment (al-‘ażāb), but only as world sanctions, retribution or punishment. The actualization of Allah’s Love (ar-Raḥmān) is more dominant than the Allah’s Power (al-'Azīz) towards the people of the Prophet Muhammad Saw.
Dari Wahyu ke Tradisi: Makkalepu dan Epistemologi Pembacaan Al-Qur’an dalam Kebudayaan Sulawesi Selatan Kamaruddin Mustamin; Muhammad Alwi HS
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 6 No. 1 (2025): AT–TAISIR: Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

This article aims to explore makkalepu as a representation of Qur’anic reading epistemology within the cultural context of South Sulawesi, functioning as a medium for transmitting divine revelation through traditional praxis. The author argues that makkalepu is not merely a method for learning Arabic script (huruf hijaiyyah), but a form of lived knowledge embedded in the cultural space of Muslim communities. This study employs a qualitative approach using ethnographic methods. Data were collected from both fieldwork and textual sources, then analyzed through the lens of local epistemology. The article finds that makkalepu serves as a pedagogical method for Qur’anic instruction that contains a localized epistemological system in the process of transforming revelation into a lived Islamic tradition. As a form of living epistemology, makkalepu reflects the integration of Islamic values with the cultural fabric of South Sulawesi. Its presence affirms that Islamic epistemology is not ahistorical or purely ideal, but capable of evolving within rooted and dynamic cultural contexts. These findings are significant for the development of contemporary Islamic epistemology, particularly in highlighting how revelation is understood, experienced, and transmitted through localized and practical traditions.
Antisemitisme dalam Tafsir Haraki: Studi Kritik-Komparatif Tafsir Pergerakan Mohamad Mualim; Muhammad Ulinnuha; Hamdani Anwar
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 6 No. 2 (2025): AT–TAISIR Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/attaisir.v6i2.924

Abstract

Penelitian ini meneliti tentang penafsiran bernuansa antisemitisme dalam tafsir ḥaraki, dan pengaruhnya terhadap terhadap kelompok pergerakan, baik langsung maupun tidak langsung, dalam kaitan politik maupun non politik. Riset ini penting dilakukan untuk memberikan wawasan lebih luas dalam memahami tafsir agar sesuai dengan panduan Al-Qur’an. Penelitian ini menggunakan jenis penelitian kualitatif library riset, dengan pendekatan historiografi dengan teknik analisis Kritik-Komparatif. Adapun sumber penelitian menggunakan sumber primer berupa kitab tafsir Fī Ẓilᾱl Al-Qur’an karya Sayyid Qutb dan Min Wahil Qur’an karya Sayyid Husayn Fadlallah. Serta data sekunder dari berbagai jurnal, artikel dan karya lainnya yang relevan. Data-data tersebut akan dianalisis secara kritis-komparatif menggunakan pendekatan historis. Penelitian ini membuktikan bahwa: Pertama, tafsir yang ditulis oleh tokoh bermadzhab Sunni, Sayyid Qutb (w.1966) cukup tajam dalam mengkritik hal-hal terkait semitisme. Konsep yang digunakan tidak eksplisit namun lebih pada penggunaan bahasa yang implisit terkait Bani Israil dan Yahudi, menggunakan bahasa yang sangat kritikal, ideologis, dan konfrontatif terhadap mereka, dengan menekankan watak permusuhan, pengkhianatan, dan penyimpangan historis kaum Yahudi terhadap risalah Ilahi. Kedua, tafsir yang ditulis oleh tokoh bermadzhab syiah imamiyyah, Husayn Fadlallah (w. 2010) cenderung lebih moderat dalam menjelaskan terkait semitisme dalam Al-Qur’an. Ia menghindari pendekatan yang generalis atau emosional terhadap kaum Yahudi. Ia lebih analitis, kontekstual, dan kritis secara sosial-politik, serta tetap menjaga etika keilmuan dan objektivitas historis dalam membaca ayat-ayat tentang Bani Israil atau Yahudi. Ketiga, pengaruh tafsir Sayyiq Qutb lebih kuat dalam pergerakan yang bergembang dalam kelompok Ikhwanul Muslimin, dibanding pengaruh tafsir Min Wahyi Al-Qur’an terhadap kelompok gerakan Hezbullah di Lebanon.
Ekoteologi Islam Dalam Perspektif Seyyed Hossein Nasr: Rekonstruksi Spiritual atas Krisis Ekologis Modern Ahmad; Salman Ali; Nur Arfiyah Febriani; Abdul Muid N.
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 7 No. 1 (2026): AT-TAISIR: Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/attaisir.v7i1.807

Abstract

The modern ecological crisis is not merely caused by the excessive exploitation of natural resources, but is also rooted in a secular-anthropocentric paradigm that separates human beings from the spiritual dimension of nature. This article aims to analyze the concept of Islamic ecotheology from the perspective of Seyyed Hossein Nasr and to explain the spiritual reconstruction he proposes in responding to the modern ecological crisis. This study employs the thematic interpretation (tafsīr mawdhū’ī) method with a philosophical-interpretative approach to ecological verses of the Qur’an, particularly QS. al-Baqarah/2:30 concerning khalīfah, QS. al-Rum/30:41 concerning fasād fī al-ardh, QS. al-Rahman/55:7-9 concerning mīzān, and QS. al-A’raf/7:31 concerning the prohibition of isrāf. The data are analyzed through a dialogue between classical and contemporary Qur’anic exegesis and Seyyed Hossein Nasr’s thought on tauhid, sacred cosmology, and the critique of secular modernity. The findings reveal that Islamic ecotheology in Nasr’s perspective is constructed upon a cosmological worldview that regards nature as a manifestation of the divine signs (āyāt Allāh) possessing spiritual dimensions. Consequently, the human relationship with nature should not be exploitative, but rather based on the principle of amanah-khalifah, which entails the responsibility to preserve cosmic balance. Nasr’s thought further emphasizes that the modern ecological crisis is fundamentally a spiritual crisis resulting from the loss of the sacred consciousness of nature (desacralization of nature). The novelty of this article lies in the synthesis between the ecological interpretation of the Qur’an and Seyyed Hossein Nasr’s metaphysical critique in constructing a paradigm of Islamic ecotheology that is not only ethically oriented, but also epistemological and spiritual as a critique of contemporary ecological modernity.
Nūr dan Nār dalam Perspektif Tafsir dan Astrofisika: Studi Tafsir Maudhu‘i Interdisipliner Anas Kholik
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 7 No. 1 (2026): AT-TAISIR: Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/attaisir.v7i1.842

Abstract

This study examines the concepts of nūr (light) and nār (fire) in the Qur'an through an interdisciplinary tafsīr mawdūʿī (thematic exegesis) approach in limited dialogue with modern astrophysics. Both are treated as Qur'anic concepts with linguistic, exegetical, and cosmological dimensions, analyzed through thematic exegesis, Qur'anic semantics, comparative exegesis (tafsīr muqāran), and Fazlur Rahman's Double Movement theory. While nūr is commonly associated with guidance, clarity, and order, nār is linked to heat, energy, motion, and dynamism. Their relationship as a conceptual pair for understanding the Qur'anic cosmos, however, has received limited systematic attention. This study investigates the lexical and relational meanings of nūr and nār, examines their usage in Qur'anic verses, and analyzes the interpretations of al-Ṭabarī, Fakhr al-Dīn al-Rāzī, Ibn Kathīr, and M. Quraish Shihab. The methods include thematic verse collection, linguistic and relational semantic analysis, comparative exegesis, and the Double Movement framework. The first movement explores the meanings of nūr and nār within the Qur'an, Hadith, Arabic, and the exegetical tradition, while the second places these findings in dialogue with astrophysics through epistemic analogy. Electromagnetic light and plasma are viewed not as ontological equivalents but as scientific horizons for explaining order, transmission, energy, and dynamism. The findings indicate that nūr signifies guidance, intelligibility, and order, whereas nār represents energy, transformation, motion, and cosmic dynamism. Together, they offer a complementary Qur'anic understanding of the cosmos without reducing revelation to physical theory. This study advances interdisciplinary tafsīr mawdūʿī by positioning the Double Movement as a methodological bridge between the Qur'anic text, the cosmological context, and limited dialogue with astrophysics.
The Mediatization of Interpretations of Family-Related Verses on Instagram: An Analysis of Authority, Reduction of Meaning, and Media Logic on the @keluargahamzi Account Syamsul Ma'arif Ilyas; Muh. Alimin; Harel Bayu Paizin; Ahmad Tri Muslim HD
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 7 No. 1 (2026): AT-TAISIR: Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/attaisir.v7i1.1080

Abstract

This article examines the mediatization of interpretations of family-related verses on the Instagram account @keluargahamzi in the context of the transformation of interpretive authority on social media. Previous studies on digital interpretation have generally focused on social media da’wah, the “living Qur’an,” and the popularization of religion; however, few have highlighted how media logic shapes the reduction, simplification, and reframing of the meanings of family-related verses in the digital space. This research employs a qualitative content analysis approach using Stig Hjarvard’s framework of religious mediatization, integrated with an epistemological perspective on interpretation. The research data consists of posts from the @keluargahamzi account from 2019 to 2023 that feature family-related verses in the form of images, captions, and video reels. The data were analyzed through a process of thematic categorization, identification of patterns of interpretive simplification, and analysis of the relationship between Instagram’s media features and the construction of verse meanings.The findings reveal that the mediatization of interpretation on the @keluargahamzi account occurs through three primary patterns: the symbolic visualization of verses, the simplification of interpretive contexts, and the normative framing of the Islamic family. First, family-related verses are visually represented through domestic symbols that align with Instagram’s aesthetic logic. Second, interpretations tend to emphasize literal meanings and practical moral lessons while downplaying historical dimensions, asbāb al-nuzūl, and the complexity of classical exegesis. Third, Instagram features such as Reels, captions, and hashtags function as tools for meaning production as well as new digital interpretive authorities. This study demonstrates that social media not only serves as a channel for disseminating interpretations but also shapes how verses are understood, negotiated, and popularized within the digital public sphere.
Korupsi sebagai Jarīmah Amanah: Rekonstruksi Hukum Pidana Islam dalam Tafsir al-Qurṭubī Anas Kholik; Kholilurrohman Kholilurrohman
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 7 No. 1 (2026): AT-TAISIR: Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/attaisir.v7i1.1093

Abstract

Corruption remains a serious problem in state governance despite continuous strengthening of criminal regulations and oversight mechanisms. This condition indicates that a legal–formal approach has not fully captured the nature of corruption as a public crime with extensive social consequences. In modern legal discourse, corruption is commonly understood as an administrative and economic offense, while its dimensions as a betrayal of public trust and a source of structural damage tend to be marginalized. In contrast, the Qur’an conceptualizes such acts as violations of public amanah and as forms of fasād that disrupt social justice. This article aims to reconstruct the concept of criminal law on corruption through the perspective of tafsīr aḥkām, with Tafsīr al-Qurṭubī as the primary reference. This study employs a thematic exegesis approach (tafsīr mawḍū‘ī) by examining Qur’anic verses related to trust (amānah), wealth, abuse of authority, and social corruption, which are analyzed within the frameworks of fiqh jināyah and maqāṣid al-sharī‘ah. The findings indicate that, according to al-Qurṭubī, corruption cannot be reduced to a purely financial offense but should be understood as a jarīmah al-amānah that potentially generates structural fasād. Corruption is classified within the domain of ta‘zīr crimes, with the severity of punishment determined by the extent of social harm it produces. In certain circumstances, it may be conceptually characterized as a form of severe fasād bearing similarities to the nature of ḥirābah. These findings affirm an epistemological foundation for developing a more integrative paradigm of anti-corruption criminal law, oriented toward the protection of public trust and the realization of public welfare.
Rasionalitas Tauhid dalam Dialog Nabi Ibrahim as dan Raja Namrud: Kajian Tafsir QS. Al-Baqarah Ayat 258 St Magfirah
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 7 No. 1 (2026): AT-TAISIR: Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/attaisir.v7i1.1121

Abstract

This article discusses the conversation between Prophet Ibrahim as and King Namrud recounted in Surah Al-Baqarah, verse 258. The conversation depicts a discussion regarding the attributes of Allah and His power. This verse reflects the wisdom of Prophet Ibrahim as in delivering his message, which did not rely on empty rhetoric or coercion, but rather on a simple yet logical, argumentative and effective approach to refute King Namrud’s claims to divinity. This study explains the meaning of the verse using an interdisciplinary approach through a review of classical and modern exegetical literature (exegetical works such as Jami' al-Bayan fi Ta'wil al-Qur'an by al-Thabari, Tafsir al-Qur'an al-‘Azhim by Ibn Katsir, Al-Jami’ li Ahkam al-Qur'an by al-Qurthubi and Tafsir al-Misbah by M. Quraish Shihab). This study employs the tahlili method combined with historical, philosophical and sociological approaches. The research findings indicate that this discussion not only holds theological value but also conveys moral and social messages in confronting oppressive power. Prophet Ibrahim’s arguments demonstrate the power of reason in conveying the doctrine of tawhid without resorting to violence and serve as a model for conveying the truth wisely and firmly. Therefore, in the context of the modern world, which remains marked by various forms of authoritarianism and a decline in spiritual values, the messages in Surah Al-Baqarah, verse 258.
Kontestasi Epistemologis dalam Penafsiran Ru’yatullāh: Analisis Komparatif al- Zamakhsyari dan al-Ṭabari atas QS al-Qiyāmah [75]: 22–23 Nur Intan Rahmadani; Syafruddin; Radhiatul Hasnah
AT-TAISIR: Journal of Indonesian Tafsir Studies Vol. 7 No. 1 (2026): AT-TAISIR: Journal of Indonesian Tafsir Studies
Publisher : LPPM Institut Daarul Qur'an Jakarta, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51875/attaisir.v7i1.1176

Abstract

This article analyzes the epistemological contestation in the interpretation of QS al-Qiyāmah [75]: 22–23 through a comparative study of al-Kasysyāf by al-Zamakhsharī and Jāmiʿ al-Bayān by al-Ṭabarī. Studies on the differences in the interpretation of the verses on ru’yatullāh have been widely conducted; however, most of them remain limited to identifying interpretive differences without explaining the epistemological mechanisms that construct such meanings. This research employs a comparative hermeneutics approach with the theory of ikhtilāf al-mufassirīn as the analytical framework. The primary data consist of the interpretations of both exegetes on QS al-Qiyāmah [75]: 22–23, which are analyzed through the identification of argumentative structures, epistemic bases, and processes of meaning legitimization employed by each exegete. The findings show that the difference in the meaning of the word nāẓirah is not merely determined by linguistic preference, but is shaped by the epistemological horizon of each exegete. Al-Zamakhsharī reconstructs meaning through linguistic rationality aligned with Muʿtazilite theological principles, interpreting nāẓirah as al-intiẓār (waiting/expectation), whereas al-Ṭabarī constructs the authority of meaning through the selection of transmitted reports (riwāyah) and the mechanism of tarjīḥ, thereby affirming the literal meaning of ru’yah (vision). This study demonstrates that differences in Qur’anic exegesis (ikhtilāf al-tafsīr) represent manifestations of epistemological construction within the classical tafsir tradition.

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