SUHUF

Between Linguistics and Jurisprudence

Hizbia Qurani — 2026-06-11

The diversity of Qurʾanic qiraʾat has significant semantic and interpretive implications in the study of tafsir, particularly in verses related to gender ethics and legal norms concerning women. This study analyzes the reading variants qarna and qirna in Surat al-Ahzab (33): 33 and their influence on the divergent interpretations of Ibn ʿAtiyyah (d. 546 AH/1151 CE) and al-Qurtubiy (d. 671 AH/1273 CE). This research employs a qualitative-descriptive method based on library research, with al-Muharrar al-Wajiz by Ibn ʿAtiyyah and al-Jami' li-Ahkam al-Qurʾan by al-Qurtubiy serving as the primary sources. The findings show that Ibn ʿAtiyyah tends to prioritize the reading qirna, regarding it as stronger in terms of transmission and more eloquent linguistically. His interpretation emphasizes the ethics of composure, honor, and women’s dignity, while tending to limit the legal implications of the verse primarily to the Ahl al-Bait. By contrast, al-Qurtubiy adopts a more inclusive stance toward both readings and develops a more normative and protective interpretation, especially in relation to women’s presence in the public sphere and social morality. This difference is shaped not only by methodological choices, but also by scholarly networks, epistemological orientations, and the socio-political contexts surrounding the two exegetes. Ibn ʿAtiyyah, who lived in a relatively stable and linguistically oriented Andalusian milieu, produced a more selective and descriptive form of exegesis. Meanwhile, al-Qurtubiy, who lived in a more dynamic socio-political context and within a stronger juristic orientation, produced a broader, more argumentative, and more normative interpretation. This study argues that Qurʾanic tafsir is not merely a textual product, but also an intellectual process shaped by specific historical and social contexts.

Interreligious Dialogue in Mafatih Al-Gaib by Fakhr Ad-Din Ar-Raziy

Muhammad Syahran — 2026-06-11

This study examines the assumption that Mafatih al-Gaib by ar-Raziy contains a moderate and applicable form of interreligious dialogue that can strengthen religious moderation in Indonesia. Using a qualitative, library-based approach, the research focuses on Christians (Nasrani) as the primary subject, analyzing Qur’anic verses related to social issues within the Indonesian context. A synchronic–diachronic semiotic recontextualization method is employed and linked to the religious moderation framework of the Indonesian Ministry of Religious Affairs. The findings demonstrate moderate narratives in ar-Raziy’s dialogical exegesis, including the permissibility of non-Muslims entering mosques, exchanging greetings with them, and appointing non-Muslim leaders. These interpretations reflect a dialogical pattern incorporating pro, contra, and moderate arguments. Substantively, the findings align with key pillars of religious moderation, such as national commitment, tolerance, cultural accommodation, and non-violence. The study contributes to strengthening religious moderation curricula and provides relevant material for educational and religious outreach programs.

From Scriptural Interpretation to Ecological Consciousness

M Badruz Zaman — 2026-06-11

Amid the escalating global ecological crisis, religious discourse is increasingly expected to provide ethical and theological foundations for environmental responsibility. This article examines Tafsir Ayat-Ayat Ekologi as a pioneering effort to construct a coherent Islamic eco-theological paradigm. Employing a qualitative hermeneutical approach, this study analyzes how the tafsir systematically reinterprets key Qur’anic concepts—taskhir, tawhid, khalifah–amanah, and mizan–anti-fasad—into a theologically grounded framework for ecological ethics. The findings reveal that the tafsir successfully bridges classical exegetical traditions and contemporary ecological concerns, shifting from an anthropocentric worldview toward a theo-anthropocentric paradigm grounded in divine accountability and ecological restraint. This study contributes to the formulation of an “Islamic ecological hermeneutics” that is both authoritative and contextually rooted in the Indonesian Muslim experience. Moreover, the tafsir positions religious authority as a moral agent in addressing the planetary crisis by providing normative legitimacy for green transformation across multiple sectors. Nevertheless, its transformative impact ultimately depends on effective institutional translation into public policy, education, and religious norms, thereby offering a complex yet promising pathway for embedding ecological ethics within the Islamic public sphere in Indonesia and beyond.

The Rendering of Uslub Al-Hazf in Indonesian Qur’anic Translations

Zakiyatun Najwa — 2026-06-11

This article investigates the application of uṣlub al-hazf in two Indonesian Qur’anic translations, namely the 2019 Revised Edition of Al-Qur’an dan Terjemahannya (the Qur'an and its Translation) compiled by the Ministry of Religion Affairs (MoRA) and Al-Qur’an dan Maknanya (the Qur'an and its Meaning) by Quraish Shihab. Both works represent different strategies for rendering Arabic expressions into Indonesian, which in turn affect translation problems and readers’ comprehension of Qur’anic meaning. This study employs a qualitative approach with a library research method, using the two translations as primary sources and analyzing them through the perspectives of balagah and translation theory. The findings identify two major translation models in dealing with al-hazf: (1) accommodation of omission, and (2) non-accommodation of omission. Overall, Quraish Shihab’s translation (Al-Qur’an dan Maknanya) is found to be more responsive to the rhetorical dimensions of balagah, particularly in preserving al-hazf, than the 2019 Ministry translation (Al-Qur’an dan Terjemahannya). These differing strategies influence meaning construction, interpretive orientation, and readers’ engagement with the religious message, indicating that successful translation requires rhetorical as well as semantic sensitivity.

Materiality and Transmission of Qur’anic Exegesis in Nineteenth-Century Java

Iftitari Itsna Syayyidah — 2026-06-11

This study examines the codicological aspects of a manuscript of Tafsir al-Jalalayn copied by KH Sholih Tsani, a scholar within the intellectual tradition of Pondok Pesantren Qomaruddin Sampurnan Bungah Gresik. The research aims to identify the manuscript’s material characteristics, scribal patterns, paratextual elements, and the historical context surrounding its production. It employs a descriptive-analytical approach, combining direct observation of the manuscript, literature review, and interviews with local historians. The findings indicate that the manuscript was written on European paper bearing a watermark, using Naskhi script, with red ink for Qur’anic verses and black ink for the commentary. Various paratextual features such as marginal notes, reference symbols, corrections, catchwords, and a colophon are consistently present. The colophon records that the copying was completed on 14 Ramadan 1279 AH (5 March 1863 CE). This study offers a novel contribution by integrating codicological, textual, and paratextual analyses while linking the manuscript to the Haramain-Hadramaut scholarly network. In doing so, the manuscript is understood not merely as a tafsir text, but as a medium of scholarly transmission and intellectual legitimation within the pesantren tradition.

Kata Kunci : Kodikologi, Manuskrip Tafsīr al-Jalālayn, KH. Sholih Tsani.

Qira’at Transmission in The Sinjai Qur’anic Manuscript

Hana Maulydiah — 2026-06-11

This study examines the application of qira’at in an ancient Qur’anic manuscript from Sinjai, with particular emphasis on the principles of qira’at from the perspective of tariq asy-Syatibiyyah. The object of this research is the ancient manuscript of Syaikh Abdul Majid, focusing specifically on the qira’at annotations found on the manuscript margins. This study aims to analyze the patterns of qira’at application and to assess the consistency of the qira’at transmissions represented in the manuscript. The research is motivated by the limited number of studies on ancient Qur’anic manuscripts in the Nusantara that place the science of qira’at as the primary focus of academic inquiry. Therefore, this study is expected to contribute to and enrich the scholarly discourse on ancient Qur’anic manuscripts from the perspective of Qur’anic sciences. This research employs a qualitative method with a library research approach. The primary sources consist of the Sinjai ancient Qur’anic manuscript and the commentaries (syuruh) on the qira’at works of Imam asy-Syatibiy (w. 1388 M). The findings in the aspect of qira’at indicate that in juz 30 of the Mushaf of Syaikh Abdul Majid, there are 46 words in the manuscript margins that contain ikhtilaf al-qira’at, including differences related to both usuliyyah rules and farsy al-huruf. The qira’at presented in the margins of the Mushaf consistently follow al-qira’at as-sab‘. Although the presentation of qira’at in the margins is relatively concise, this is due to the fact that only a portion of the possible qira’at variations is displayed.

Discourse and Authority in the Treatment of Isra’iliyyat

Muhammad Ulil Albab Aziz — 2026-06-12

This article examines the construction of discursive authority in addressing isra’iliyyat through a comparative analysis of the interpretation of surah Al-A‘raf (7): 157 in Ibn Kasir’s Tafsir Al-Qur’an al-‘Azim and Al-Qur’an dan Tafsirnya by the Ministry of Religious Affairs of the Republic of Indonesia. Employing Norman Fairclough’s Critical Discourse Analysis, this study critiques classical conceptions of exegetical authority that rely primarily on sanad-based transmission. The findings reveal that Ibn Kasir constructs authority through a rigorous tafsir bil-ma’sur methodology by filtering isra’iliyyat according to their conformity with the Qur’an, hadith, and the reliability of the chain of transmission. In contrast, the Ministry’s tafsir establishes authority through a tahliliy ijtima’iy approach that contextualizes Qur’anic meaning within Indonesia’s social realities and Pancasila values. Thus, exegetical authority is understood as a dynamic construction shaped by the interaction of scholarly principles, socio-historical contexts, and ideological interests.