Al Kareem: Jurnal Ilmu Al-Qur'an dan Tafsir

STORYTELLING QUR’ANY: BENTUK NARASI KISAH DALAM AL-QUR’AN

Zainuddin Zuhri — 2026-03-07

The storytelling method in the Qur'an has been a subject of interest and significance for scholars and readers alike. However, many laypeople still lack a deep understanding of how the stories in the Qur'an are narrated. Previous research has predominantly focused on the lessons derived from these stories, while there has been limited exploration of the narrative structure employed in the Qur'anic narratives. This study aims to elucidate the narrative techniques used in the storytelling of Qur'anic verses. The research findings indicate that the narrative style in the Qur'an often begins with a brief summary in a few words, which is then simplified to clarify the core of the story. The significance of these stories is sometimes expressed through shifts in narrative levels, moving between higher and lower levels of argumentation and refutation. Additionally, the storytelling in the Qur'an sometimes commences directly from the climax of the story, without a prologue, thus engaging the reader's imagination directly. Within these narratives, religious admonitions are often inserted, enriching the understanding of the moral messages embedded in the stories. This study contributes to a deeper understanding of the narrative techniques employed in the storytelling of the Qur'an, shedding light on its unique and profound storytelling tradition.

RASIONALISME DAN MODERNITAS ISLAM DALAM PRESPEKTIF TAFSIR AL-MIZAN

Muhammad Said — 2026-03-07

This paper examines the role of rationalism in Tafs?r al-M?z?n f? Tafs?r al-Qur’?n by All?mah Muhammad Husayn al-?ab??ab??? and its contribution to the formation of Islamic modernity. Departing from the epistemological crisis in contemporary Islamic thought—marked by tension between literalistic textualism and modern rationality—this study emphasizes the urgency of integrating reason and revelation within Qur’anic exegesis. Employing a qualitative library research approach with content analysis, this study analyzes al-?ab??ab???’s works alongside relevant secondary literature. The findings reveal that rationalism in Tafs?r al-M?z?n functions as an epistemological paradigm that positions reason as a primary hermeneutical instrument while maintaining the authority of revelation. Through the method of interpreting the Qur’an by the Qur’an (bil-Qur’?n bi al-Qur’?n), rational ta’w?l, and philosophical reflection, al-?ab??ab??? establishes a synthesis between classical Islamic intellectual tradition and the demands of modernity. This rationalist approach contributes to the construction of an Islamic modernity that is inclusive, ethical, and responsive to contemporary issues such as pluralism, social ethics, and the relationship between religion and science. Thus, Tafs?r al-M?z?n represents a model of Islamic modernity rooted in revelation, guided by rationality, and oriented toward spiritual and social transformation.

MENATA AKAL DALAM TAFSIR BI AL-RA’YI: DARI OTORITAS ILMU HINGGA BATAS PENYIMPANGAN

Ranya Fariha Nasaruddin — 2026-03-09

This article explores the dynamics of tafs?r bi al-ra’yi as a Qur’anic hermeneutical approach that integrates rational capacity (?aql) within a rigorous epistemological framework of tafsir. The study aims to elaborate the fundamental concept of tafs?r bi al-ra’yi, to distinguish its classification into commendable (mamd??a) and blameworthy (ma?m?m) forms, and to map the methodological prerequisites required for its proper application. Employing a qualitative-descriptive research design based on library research, this study synthesizes data from authoritative primary sources and supporting literature within the disciplines of Qur’anic studies and u??l al-fiqh. The findings affirm that tafs?r bi al-ra’yi does not represent a liberalized, purely subjective mode of interpretation, but rather constitutes a legitimate form of ijtihad when conducted in accordance with Arabic linguistic principles, Shar??ah norms, and the contextual framework of revelation. This article underscores the urgency of regulating the authority of reason in Qur’anic interpretation to ensure scholarly validity while preserving the authenticity of the divine message.

PERIODE FORMATIF/KLASIK DAN AFIRMATIF/PERTENGAHAN MAZHAB TAFSIR

Muhammad Raihannur — 2026-03-09

The development of Quranic exegesis (tafsir) has undergone significant historical phases that form the foundation of Islamic intellectual tradition. This article examines two pivotal periods in the history of tafsir: the formative/classical period and the affirmative/medieval period. Using a historical-descriptive approach through library research, this study analyzes the sources and methods, characteristics, and key exegetes (mufassirin) of each period. The formative/classical period, spanning from the era of the Prophet Muhammad to the tabi'in generation, was characterized by reliance on riwayah-based interpretation (bil-ma'tsur), oral transmission, and the authority of prophetic traditions and companions' opinions. The affirmative/medieval period witnessed a significant expansion in methodology and thematic corak, integrating disciplines such as jurisprudence (fiqh), theology (kalam), philosophy, and Sufism into Quranic interpretation. Prominent figures such as al-Tabari, al-Zamakhshari, al-Razi, Ibn Kathir, and al-Qurtubi produced monumental works during the latter period. The study concludes that both periods represent a continuum of scholarly endeavor, with the formative period establishing normative foundations and the medieval period consolidating and diversifying the exegetical tradition

KONSEP KETENTRAMAN HIDUP PERSPEKTIF BUYA HAMKA DALAM TAFSIR AL-AZHAR

Muhammad Giffary Salman Maulidan — 2026-03-10

Peace is a condition in the heart that feels so very calm, which is caused by a relationship between the creature and the kholik. A relationship that is carried out between the creature and the kholik through the way of dhikr, in the tafsir of al-azhar, buya hamka explains about QS. Ar-Ra'd Verse 28 when a person has faith in him, then he will always remember himself to the kholik in any condition, whether in a happy or difficult situation. By always dhikr to Allah, a person's heart will feel calmer, there is no anxiety, fear, anxiety, doubt, etc. and when we always remember ourselves to Allah by doing dhikr, Allah will give peace in our lives according to His words in QS. Ar-Ra'd: 28 "The believers. And their hearts are at peace because of the remembrance of Allah. Know that by remembering Allah, the heart will always be at peace" that when our hearts are calm, life will be at peace.