Nun: Jurnal Studi Alquran dan Tafsir di Nusantara

Menjembatani Warisan Klasik ke Ranah Lokal

Itmam Muhammad — 2025-06-10

This study examines al-Iksīr fī Tarjamah Naẓam ʿIlmi at-Tafsīr by K.H. Bisri Musthofa as a key locus of Qur’anic sciences (‘ulūm al-Qur’ān) transmission within Indonesian pesantren. Addressing the gap left by scholarship that privileges Bisri’s al-Ibrīz, the research employs a qualitative–philological design: (1) collation of the 1960 printed manuscript, (2) structural mapping of its six-chapter framework, and (3) intertextual comparison with eleven classical sources, foremost al-Suyūṭī’s ‘Ilmu al-Tafsīr and al-Itqān. Three principal findings emerge. First, while al-Iksīr reproduces al-Zamzamī’s Manẓūmah, it supplements the nadhm with contextual taʿlīq, tanbīḥāt, and faʾidāt that elucidate tajwīd, sanad, and abrogation for Javanese students. Second, its use of Javanese-Pegon script and the makna gandul glossing system demonstrates pesantren vernacularisation strategies, bridging Arabic textual authority with local audiences. Third, Bisri’s knowledge genealogy—rooted in Sholeh Darat, Mahfudz Termas, and Sayyid ʿAlwī al-Mālikī—confirms the work’s academic validity through a dual (local–Hijaz) sanad. These findings refine the historiography of Indonesian ‘ulūm al-Qur’ān by positioning pesantren as active producers of tafsīr literature. The study recommends integrating pesantren manuscripts into university curricula and future Qur’anic-studies research agendas.

Epistemologi Terjemahan Koroang Mala’bi

Muhammad Taufiq — 2025-06-12

This study offers an epistemological appraisal of Koroang Mala’bi’ (revised 2019) by examining three pillars: (1) its reference sources, (2) the translation techniques employed, and (3) the accuracy of the final text. The research is library-based; primary data consist of the revised juz 30 and a focused interview with the translator, Muh. Idham Khalid Bodi, while secondary data are drawn from classical and modern tafsir works, Mandar dictionaries, and previous studies. Findings show that the revision still relies chiefly on Tafsīr Jalālayn, Tafsir al-Azhar, and the 2002 Indonesian Ministry of Religious Affairs (MoRA) translation, supplemented by 930 footnotes extracted from the MoRA 2019 edition. Idham adopts a predominantly ḥarfiyyah (word-for-word) approach, shifting to a tafsīriyyah (interpretive) mode only when literal rendering becomes opaque in Mandar. In terms of accuracy, most verses are precise, yet several key terms—such as ḥisāb and qalam—are rendered inconsistently. Overall readability is satisfactory, although a few verses require re-reading due to overlapping synonyms or typographical errors. Linguistic naturalness is generally high, aided by culturally embedded terms like Puang Allah Taala and allo kiama’, but several untranslated borrowings remain unfamiliar to lay readers. The study recommends compiling a standardized glossary, conducting systematic proofreading, and adding brief glosses to enhance the intelligibility of regional-language Qur’ān translations.

Struktur Transposisi-Transformasi Tafsir

Muhammad Badrul Jamal — 2025-06-15

This article traces the evolution of KH Misbah Musthofa’s exegetical method by comparing al-Iklīl fī Maʿānī al-Tanzīl (1983) with Tāj al-Muslimīn (1988) on the seven verses of QS. al-Fātiḥah. Addressing a research gap that has hitherto focused only on locality or intertextuality, this qualitative-descriptive study extracts the original Javanese-Pegon texts and codes each verse into four variables: linguistic focus, morphological detail, verse references, and comparative-fiqh discussion. Intertextual analysis à la Julia Kristeva reveals two mechanisms of change: transposition—a shift from semantic exposition to detailed morphological analysis in verses 2-3; and transformation—an expansion of linguistic notes into multi-madhhab fiqh discourse in verses 1, 4, 6 and 7. These shifts were driven by Misbah’s concern over populist taqlīd, the imperative to safeguard ritual purity, and the community’s demand for applicable legal guidance in late-Orde-Baru Indonesia. Consequently, Tāj al-Muslimīn emerges as a more normative and practical tafsīr that reinforces pesantren scholarly authority while enhancing madhhab literacy. The transposition–transformation matrix proposed here offers a fresh heuristic for reading the dynamics of pesantren exegesis and underscores the contemporary relevance of the maqāṣid al-syarīʿah paradigm.

Membaca Ulang Ahmad Hassan

Aty Munshihah — 2025-07-25

This study re-examines Ahmad Hassan’s Tafsir al-Furqan in order to address the recurrent accusations of intolerance leveled against its author. Employing a qualitative design and content-analysis techniques, all verses concerning Muslim–non-Muslim relations in the 1988 edition are isolated as units of analysis and coded according to thematic categories (freedom of belief, autonomy of worship, dialogical ethics) and linguistic features (negation patterns, parenthetical insertions, lexical restrictions). The findings reveal a close dialectic between Hassan’s puritan ideology and his adherence to Qurʾānic linguistic discipline. The three pillars of tolerance—freedom of worship, prohibition of coercing faith, and prohibition of insulting other religious symbols—emerge as direct implications of the Qurʾānic wording, whereas the terms kufr and ṭāghūt are deliberately narrowed to underscore the superiority of Islamic law. Through this model of “conditional tolerance,” Hassan affirms the existential rights of non-Muslims without relativizing Islam’s truth claims. The study thus revises the prevailing “anti-plural puritan” stereotype in the literature and offers a new analytical framework for Indonesian tafsir studies that integrates ideology, language, and social context.

Istiwā’ dalam Tafsir Indonesia

Rasya' Alfirdaus — 2025-06-29

This study addresses a gap concerning the semantics of istiwā’ in Afifuddin Dimyathi’s Tafsir Hidayat al-Qur’ān. Using qualitative, text-based content analysis, it examines the QS Yūnus 10:3 entry in dialogue with QS al-Shūrā 42:11 to show how istiwā’ is framed within iṡbāt, thereby preserving communicability while avoiding takyīf, tasybīh, and ta‘ṭīl. Primary data come from the latest available edition of the tafsīr; secondary materials include classical and modern commentaries and studies on mutasyābihāt. The findings indicate genealogical resonance with Ibn Kathīr’s method of accepting the wording as transmitted and sustained reliance on a Qurʾan-by-Qurʾan framework, supported by sound ḥadīṡ, early reports, linguistic principles, and calibrated ijtihad. The study contributes by clarifying the place of istiwā’ within a local bi al-ma’ṡūr tradition and by proposing pedagogical criteria that prioritize the scriptural text, elucidate it through muḥkam verses, and delegate the “how” in order to safeguard tanzīh.