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Muhammad Afif, Adistia, Yusril, Nur Baitul Izzah, Nikmah,. "TELAAH KITAB TAFSIR ATH-THABARI DALAM Q.S AL-MAIDAH AYAT 51." Al-Munir: Jurnal Studi Ilmu Al-Qur'an dan Tafsir 1, no. 02 (2020): 55–78. http://dx.doi.org/10.24239/al-munir.v1i02.36.
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Artikel ini ingin menjelaskan kepada pembaca mengenai penafsiran Kitab Tafsir al-Tabari yang dibuat sendiri oleh Imam Al-Tabari. Dalam penjelasannya penulis akan menjelaskan profil, metodologi dan salah satu contoh penafsirannya disertai sistemtika penulisannya. Dalam menjelaskan telaah kitab Tafsir ini penulis menggunakan metode library research artinya studi kepustakaan. Untuk menjelaskan penafsirannya penulis mengamnil sampel penafsiran al-Tabari dalam Q.S al-Maidah ayat 51. Penulis akan mengemabil kajian dari berbagai buku-buku atau referensi yang berhubungan dengan. Al-Tabari adalah seorang mufassir yang digolongkan sebagai mufasir senior, dan karyanya sampai saat ini masih dijadikan rujukan oleh banyak orang terkait penafsiran Al-Qur’a>n. Adapun karya monumental al-Thabari adalah Tafsir al-Tabari. Kitab Tafsirnya berjudul Jami>‘ al-baya>n ‘an Ta’wil Ayyil Qur’an.
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Hadani, Abdullah, Muh Fathoni Hasyim, and Elina Nurjannah. "AUTENTISITAS TAFSIR BI AL-MA'THUR: TINJAUAN EPISTEMOLOGIS PADA TAFSIR AL-TABARI." Al-Thiqah : Jurnal Ilmu Keislaman 7, no. 2 (2024): 284. https://doi.org/10.56594/althiqah.v7i2.196.
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Al-Qur’an dalam perkembangannya dapat dikaji melalui beragam model kajian salah satunya adalah tafsir. Dalam karya tafsir secara umum setidaknya terdapat dua model penafsiran yang masih bertahan hingga saat ini yakni tafsir bi al-ma’th?r dan tasir bi al-ra’y?. Hal ini turut serta membuktikan bahwa al-Qur’an merupakan kitab suci yang paling autentik dan relevan untuk dikaji sepanjang masa. Kemudian model penafsiran bi al-ma’th?r merupakan bentuk tafsir yang dalam penjelasannya adalah mengutip dari riwayat baik ayat lain, hadis, maupun pendapat sahabat dan tabiin. Tafsir bi al-ma’th?r sendiri menurut sebagian ulama lebih diunggulkan disbanding tafsir bi al-ra’y?. Hal ini disebabkan tafsir bi al-ma’th?r adalah tafsir yang bersumber dai riwayat dan bukan melalui ijtihad atau pemikiran. Keautentikan tasir bi al-ma’th?r dapat dilacak melalui kesahihan sanad dan matan yang ditampilkan. Kesahihan ini dapat diperoleh melalui pelacakan terhadap kredibilitas perawi yang bersambung sampai nabi Muhammad SAW, sahabat, atau tabiin. Secara historis model tafsir bi al-ma’th?r juga membantu penafsiran dengan adanya riwayat asb?b al-nuz?l dalam kaidah tafsir. Fokus dalam penelitian ini yakni menelaah keautentikan tafsir bi al-ma’th?r melalui tafsir karya al-?abari yakni J?mi’ al-Bay?n ‘An Ta’wil Ay al-Qur’?n. Melalui telaah deskriptif analitis epistemologi dalam tafsir milik al-?abari banyak ditemukan model bi al-ma’th?r. Dalam tulisan ini kemudian akan disajikan bukti yang absah diambil dari kitab tersebut sebagai acuan data penelitian. Kitab tafsir yang ditulis dalam bentuk berurutan atau mushafi tersebut memiliki model penyajian tahl?li. Dalam menelaah autentisitas penulis menemukan penafsiran yang digunakan oleh al-?abari melalui penafsiran al-Qur’an dengan al-Qur’an, hadis, pendapat sahabat dan tabiin, dan penggunaan israiliyyat menyadur riwayat-riwayat yang dapat dipertanggungjawabkan keorisinalitasannya.
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GULLE, SITKI. "An Evaluation of Tabari’s Tafsir from the Aspect." Journal of Islam in Asia (E-ISSN: 2289-8077) 6, no. 2 (2010): 103. http://dx.doi.org/10.31436/jia.v6i2.6.
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Written in the early period of Islam by Tabari>>, “al-Ja>mi’ al-Baya>n an Ta'wil Ây al-Qur’ân";;; which is one of the main references for those who are working in the field of Qur’anic studies is generally regarded as the first work of tafsir riwayah (traditional), a methodological type of Qur’anic commentary. The study, in order to examine the methods with which Tabari>>’s tafsir was written, It will first define all the characteristics of riwayah and dirayah tafsir. Then, It will examine Tabari>’s al-Ja>mi’to see that the author followed a wide spectrum when determining the main subjects of the tafsir, while emphasizing that the main reason for the revelation must be understood. This study mainly argues that the al-Ja>mi’ has the characteristics of dirâyah more than riwayah.
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Putri, Deswanti Nabilah, Wildan Taufiq, and Ahmad Izzan. "Kepemimpinan Perempuan dalam Tafsir At-Tabari dan Tafsir Al-Mishbāh." Mashadiruna Jurnal Ilmu Al-Qur’an dan Tafsir 3, no. 1 (2024): 61–74. http://dx.doi.org/10.15575/mjiat.v3i1.33962.
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Penelitian ini dilatarbelakangi oleh munculnya kontroversi di kalangan intelektual perihal boleh tidaknya perempuan menduduki posisi kepemimpinan. Kepemimpinan merupakan bagian dari fitrah kehidupan manusia yang tidak bisa dihindari. Dalam realitas kepemimpinan di masyarakat, diskriminasi dan ketidakadilan terhadap perempuan masih kerap terjadi. Yang menjadi fokus penelitian ini ialah Qs. an-Nisa’ ayat 34. Ayat tersebut disoroti sebagai larangan perempuan menjadi pemimpin. Para mufassir baik klasik maupun kontemporer berusaha mencari makna dari ayat tersebut. Dalam penelitian ini penulis akan mengkomparasikan makna Qs. an-Nisa’ ayat 34 dari salah satu tafsir klasik yaitu tafsir At-Tabari dan salah satu tafsir kontemporer yaitu tafsir Al-Mishbah. Penelitian ini bertujuan untuk mengetahui bagaimana pandangan At-Tabari dan pandangan Quraish Shihab terhadap kepemimpinan perempuan dalam Qs. an-Nisa’ ayat 34 serta mengetahui apa persamaan dan perbedaan pandangan keduanya. Metode yang digunakan dalam penelitian ini ialah metode kepustakaan (library research) dengan pendekatan deskriptif analisis komparasi. Kitab tafsir At-Tabari dan Al-Misbah menjadi sumber data primer. Adapun sumber data sekunder diambil dari buku-buku yang memiliki keterkaitan dengan pembahasan tersebut. Hasil dari penelitian ini ialah Tafsir At-Tabari berpandangan bahwa Qs. an-Nisa’ ayat 34 membicarakan konteks rumah tangga yang mana laki-lakilah yang menjadi pemimpinnya. Pemimpin dalam arti tanggungjawab berupa bimbingan dan didikan dari seorang suami kepada istrinya dalam melaksanakan kewajiban kepada Allah dan suami. Namun dalam tafsirnya tidak dijelaskan lebih jauh perihal kepemimpinan perempuan di luar konteks rumah tangga. Adapun Quraish Shihab berusaha hubungkan ayat tersebut pada kenyataan sosial dan budaya yang berlaku sehingga memberi kesan bahwa al-Qur’an menjadi solusi atas setiap persoalan. Dalam hal ini menghasilkan pandangan bolehnya perempuan menjadi pemimpin di luar rumah tangga dengan syarat tidak melalaikan kewajibannya sebagai seorang istri. Persamaan antar keduanya ialah bahwa kontek dalam ayat tersebut ialah kepemimpinan dalam ranah rumah tangga. Adapun perbedaan dari pandangan kedua mufassir tersebut ialah terletak pada sumber tafsir yang digunakan dan corak penafsirannya. Hal ini berdampak pada nilai substansi penafsiran tersebut yang mana At-Tabari menyimpulkan kemutlakan kepemimpian laki-laki atas perempuan karena sebab kelebihan yang telah Allah berikan dan nafkah darinya untuk istri. Sedangkan Qurais Shihab lebih fleksibel dengan melihat sisi kemampuan tanpa mengenyampingkan fitrahnya sebagai seorang perempuan.
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Md Isa, Muhammad Yusry Affandy. "AMANAH DALAM PEKERJAAN MENURUT TAFSIR AL-TABARI." International Journal of Islam and Contemporary Affairs 1, no. 2 (2021): 58–74. http://dx.doi.org/10.61465/jurnalyadim.v1i2.61.
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Amanah adalah nilai yang penting dalam sesuatu amalan kerja. Islam telah mewajibkan nilai ini meskipun melibatkan urusan kerja sesama manusia. Artikel ini menampilkan penekanan amanah dalam Islam berasaskan lapan teks ayat al- Quran dan pentafsiran al-Quran yang dikemukakan Ibn Jarir al-Tabari. Beliau iaitu Abu Ja‘far Muhammad bin Jarir al-Tabari telah menghasilkan Jami’ al-Bayan ‘an Ta’wil Ay al-Qur’an yang turut dikenali sebagai Tafsir al-Tabari merupakan antara karya tafsir terawal dan bersifat ma’thur. Dalam dunia pekerjaan, masalah integriti sering berlaku. Setiap umat Islam harus sedar bahawa integriti adalah prinsip al-Quran yang tidak patut diabaikan. Kajian ini penting untuk dijadikan garis panduan integriti kerja individu Muslim terutamanya di Malaysia dan seterusnya menatijahkan kerja yang diredai Allah lagi bermutu positif. Kajian ini mengaplikasikan kaedah penganalisisan data termasuk kaedah deduktif dan deskriptif yang digunakan untuk mendapatkan ayat-ayat amanah dalam al- Quran al-Karim dan menghuraikan fakta-fakta pentafsiran dalam karya Tafsir al-Tabari. Selanjutnya, data dianalisis bagi mendapatkan rumusan tentang aspek penekanan amanah dalam konteks amalan kerja. Dapatan kajian menunjukkan bahawa meskipun pentafsiran bercorak al-mat’hur di bawah pengaruh bahan ilmiah klasik, namun pentafsiran amanah sentiasa relevan dan bersesuaian untuk ditekankan dalam dunia pekerjaan sepanjang zaman. Islam amat mewajibkan perilaku amanah bagi menjayakan urusan kerja sesama manusia seiring dalam misi melaksanakan amanah daripada Allah SW.T. Rumusan paling penting ialah setiap ayat amanah yang ditafsirkan al-Tabari mempunyai pertalian erat dengan dunia pekerjaan. Amanah terbahagi kepada dua bahagian iaitu amanah daripada Allah SWT dan amanah sesama manusia. Dalam menjiwai amanah, seseorang Muslim perlu memahami bahawa Allah SWT telah menurunkan mesej amanah yang wajib dilaksanakan sebaik mungkin. Kewajipan ini dapat dilaksana dengan kompetensi positif dalam diri pemimpin atau pekerja bawahan.
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Zulfikar, Eko. "MEMPERJELAS EPISTEMOLOGI TAFSIR BI AL-MA’TSUR (Aplikasi Contoh Penafsiran dalam Jami’ al-Bayan Karya al-Tabari)." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 4, no. 1 (2019): 120–42. http://dx.doi.org/10.32505/at-tibyan.v4i1.835.
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This paper discusses the epistemology of the bi al-ma’tsur interpretation from the book of Jami’ al-Bayan ‘An Ta’wil Ay al-Qur’an author by al-Tabari. The description covers how the author takes sources, methods, styles, and steps. As an interpretation of bi al-ma’tsur, this interpretation book contributes to a relative different approach from the previous mufassir. Al-Tabari in the interpretation is very dominant in using some histories such as the hadith of the Prophet, companions, and tabi’in, then he select strong opinions in accordance with what he wants. Based on the epistemology basis of bayani in terms of al-Jabiri, this paper will be supplemented with the evidences of the tafsir al-Tabari, how it really is. With descriptive-analytic study, it was found that the epistemology base is a combination of bi al-ma’tsur and bi al-ra’yi which expresses many perspectives before it has been chosen as the truth by al-Tabari. Other than that, the step of interpreting the Qur’an from the beginning to the end in the order of the manuscripts, and its discussion reviewed in detail and length, the book of tafsir al-Tabari is classified that it uses method tahlili.
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Zulfikar, Eko. "MEMPERJELAS EPISTEMOLOGI TAFSIR BI AL-MA’TSUR (Aplikasi Contoh Penafsiran dalam Jami’ al-Bayan Karya al-Tabari)." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 4, no. 1 (2019): 120–42. http://dx.doi.org/10.32505/tibyan.v4i1.835.
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This paper discusses the epistemology of the bi al-ma’tsur interpretation from the book of Jami’ al-Bayan ‘An Ta’wil Ay al-Qur’an author by al-Tabari. The description covers how the author takes sources, methods, styles, and steps. As an interpretation of bi al-ma’tsur, this interpretation book contributes to a relative different approach from the previous mufassir. Al-Tabari in the interpretation is very dominant in using some histories such as the hadith of the Prophet, companions, and tabi’in, then he select strong opinions in accordance with what he wants. Based on the epistemology basis of bayani in terms of al-Jabiri, this paper will be supplemented with the evidences of the tafsir al-Tabari, how it really is. With descriptive-analytic study, it was found that the epistemology base is a combination of bi al-ma’tsur and bi al-ra’yi which expresses many perspectives before it has been chosen as the truth by al-Tabari. Other than that, the step of interpreting the Qur’an from the beginning to the end in the order of the manuscripts, and its discussion reviewed in detail and length, the book of tafsir al-Tabari is classified that it uses method tahlili.
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Rohmah, Umi Nuriyatur, and Ahmad Khoirur Roziqin. "QIRAAH DALAM PANDANGAN ATH-TABARI." As-Syifa: Journal of Islamic Studies and History 1, no. 1 (2022): 25–39. http://dx.doi.org/10.35132/assyifa.v1i1.191.
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Ibn Jarir al-Thabari is a Qur'anic scholar who specializes in qiraah and Qur'anic sciences. In the field of tafsir, he has a spectacular tafsir titled jami 'al-Bayan fi Tafsir al-Qur'an, in which he uses qiraah to interpret the verses of the Qur'an, and the understanding of qira'at al-Thabari has a significant impact on the results of his interpretation. As a result, the purpose of this study is to ascertain the meaning of qiraah al-Thabari and its impact on the interpretation of Qur'anic verses in tafsir jami 'al-Bayan fi Tafsir al-Qur'an. As a consequence of this research, al-Thabari has numerous criteria that must be followed when picking qiraah, including the legitimacy of the chain, conformity to the Arabic language, and adherence to Ottoman tradition. Al-Tabari is quite picky about which qiraah references he uses in his interpretation. As a result, qiraah mutawatirah pays him close attention. According to Al-Tabari, qiraah mutawatirah must extend all the way to the source of qiraah. Qiraah mutawatirah must be supported by a chain of sanad that truly relies on the qiraah priest and on traditions that have well-known reputation, can be trusted, and must be absolutely muttasil with the Prophet Muhammad SAW as a person who received revelation from the Koran.
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Khetia, Vinay. "THE NIGHT JOURNEY AND ASCENSION OF MUHAMMAD IN TAFSIR AL-TA BARI." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 10, no. 1 (2012): 39–62. http://dx.doi.org/10.1163/22321969-90000033.
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This study conducts a literary analysis of the traditions and comments of al-Tabari with regards to Muhammad’s Night Journey and Ascension is undertaken within the context of al-Tabari’s exegesis of Qur’ān, 17:1. The linguistic particularities of the verse reveal notions of divine agency in the Qur’ān of which the Night Journey is one instance; manifesting the hand of God in the life of Muhammad. The hadith traditions therein as presented by al-Tabari are examined both linguistically and thematically. It becomes apparent, in the case of al-Tabari the Night Journey and Ascension of Muhammad marked a key turning point in his status as a Prophet; requiring a fantastical opening of Muhammad’s chest. Motifs of angelic surgery and the removal of “black spots” from the heart of Muhammad shed further light upon the dogmatic debates surrounding the question of infallibility (al-‘ismah) or immunity from sin as an indicator of Muhammad’s Prophethood. Al-Tabari also, presents traditions rich with imaginative apocalyptic and eschatological motifs which infuse the story of Muhammad’s heavenly journey with extra-historical implications. Al-Tabari concludes his exposition with an insistence on the physicality of Muhammad’s ascension, demonstrating the tension between literalism and symbolism in Qur’ānic exegesis and the hadith tradition.
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Alif Hibatullah and Musyarrofah. "Analisis Al-Dakhil Kisah Nabi Sulaiman dalam Tafsir Al-Iklil Karya Misbah Mustafa." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 8, no. 1 (2023): 119–44. https://doi.org/10.24090/maghza.v8i1.7850.
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Tafsir al-Iklil fi Ma’ani al-Tanzil Karya Misbah Mustafa menafsirkan surat al-Naml ayat 16 dengan riwayat ahli kitab bahwa ada burung dara dan katak yang bertasbih kepada Allah, dalam surat al-Naml ayat 44 mengisahkan Nabi Sulaiman dan ratu Bilqis dengan kisah-kisah israiliyyat yang berlawanan dengan syariat Islam, ketika menafsirkan surat Saba’ ayat 13 yang mengatakan Nabi Sulaiman memerintahkan jin membuat patung para Nabi terdahulu dan ulama yang dipasang di masjid dengan tujuan agar masyarakat ingat dan semangat fokus beribadah. Metode yang dipakai dalam penelitian ini adalah kualitatif, dengan menghimpun berbagai sumber literasi sebagai bahan utama kajian. Untuk menilai al-Dakhil penafsiran tersebut digunakan dua langkah yakni mencari sumber tafsir dan analisis al-Dakhil. Untuk mencari sumber tafsir tersebut diselidiki dalam berbagai kitab tafsir, kemudian dinilai al-Dakhil dalam penafsiran tersebut dengan syariat Islam. Sumber penafsiran tafsir al-Iklil surat al-Naml ayat 16 adalah tafsir al-Sawi. Tidak ditemui dalil yang khusus membenarkan adanya burung dara dan katak yang bertasbih, penafsiran Misbah Mustafa dibenarkan dengan dalil semua makhluk bertasbih kepada Allah, baik yang di bumi maupun di langit. Sumber penafsiran tafsir al-Iklil surat al-Naml ayat 44 adalah tafsir al-Qurtubi dan tafsir al-Tabari, terdapat al-Dakhil penafsiran yang dilakukan Misbah Mustafa ketika menafsirkan ayat ini karena memakai riwayat israiliyyat yang berlawanan dengan ajaran Islam. Sumber penafsiran tafsir al-Iklil surat Saba’ ayat 13 adalah tafsir al-Qurtubi dan tafsir al-Tabari, dalam tafsirnya Misbah Mustafa menyalahi logika dan juga sejarah dalam Al-Qur’an, yakni telah dilarangnya patung sebagai media beribadah sejak zaman Nabi Nuh dan Nabi Ibrahim.
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Alfani, Ilzam Hubby Dzikrillah, Mukhsin Mukhsin, Muhammad Hafidz Khusnadin, Siti Chodijah, and Asya Dwina Luthfia. "Qur'anic perspective of gender equality: Classical and modern tafsir." Gender Equality: International Journal of Child and Gender Studies 11, no. 1 (2025): 33. https://doi.org/10.22373/equality.v11i1.26296.
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Qur’anic interpretation of gender equality has become an increasingly significant topic in contemporary Islamic studies, especially in the context of changing social dynamics. This article aims to analyse the different interpretations of Qur’anic verses relating to gender equality through a comparative approach between classical and modern tafsir. The study employs qualitative approach with library research method. Through this study, the author explores how classical tafsir, which is often influenced by the cultural and social norms of its time, interacts with modern tafsir that focuses more on the principles of social justice and women's rights. The classical exegeses include Tafsir al-Tabari (Ibnu Jarir al-Tabari), Tafsir al-Qurtubi (by Al-Imam Abu Abdillah Muhammad), and Tafsir Ibnu Kathir (by Imam Ibn Kathir). Meanwhile, modern exegeses include Tafsir al-Misbah (by Quraish Shihab), Tafsir al-Maraghi (by Imam Ahmad Musthafa Al-Maraghi), as well as the works of Asma Barlas and Fazlur Rahman. The article highlights the different approaches in interpreting verses such as Q.S. An-Nisa' and Al-Baqarah relating to gender roles, women's rights in marriage, and social participation. The findings of this study indicate a significant paradigm shift in modern tafsir that is more inclusive and responsive to gender issues in society, without leaving the foundation of Islamic principles. This research also offers a critical reflection on the relevance of Qur’anic interpretation in supporting gender equality in the contemporary era, as well as the challenges faced in trying to bridge classical and modern interpretations.
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Sheh Yusuff, Mohd Sholeh, and Mohd Nizam Sahad. "BACAAN INTERTEKSTUAL TERHADAP TAFSIR NUR AL-IHSAN: SATU KAJIAN MENURUT KAEDAH PARALLEL." Labuan e-Journal of Muamalat and Society (LJMS) 7 (June 30, 2013): 48–59. http://dx.doi.org/10.51200/ljms.v7i.3011.
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Tafsir Nur al-Ihsan merupakan tafsir kedua selepas Tarjuman al-Mustafid yang ditulis dalam bahasa Melayu pada abad ke-19 Masihi oleh Syeikh Muhammad Sa’id bin Umar. Objektif utama kajian ini dilakukan adalah untuk mengesan dan memperlihatkan pengaruh sumber teks luar yang terdapat di dalam teks Tafsir Nur al-Ihsan. Proses menganalisis Tafsir Nur al-Ihsan akan menggunakan bacaan intertekstual dengan memberi tumpuan kepada kaedah parallel. Dari sudut metodologi penyelidikan, kajian ini berbentuk kajian kepustakaan dan juga lapangan yang menggunakan pendekatan subjektif bagi melihat data secara deskriptif dan kualitatif. Hasil kajian mendapati bahawa terdapat sebelas buah karya yang telah mempengaruhi intipati teks Tafsir Nur al-Ihsan, iaitu Tafsir al-Jalalyn, Tafsir al-Jamal, Tafsir al-Baydawi, Tafsir al-Khazin, Tafsir al-Baghawi, Tafsir al-Tabari, Tafsir al-Qurtubi, Tafsir al-Razi, Tafsir al-Nasafi, Tafsir Ibn Kathir, dan Tafsir al-Tha’labi. Dapatan analisis juga membuktikan bahawa karya yang mendominasi Teks Tafsir Nur al-Ihsan ialah Tafsir al-Jalalyn.
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Al-Said Khalil, Mohamed Abdul Mun'im, and Nur Hafizi Yusof. "[The Difference in Qur'anic Readings in The Interpretation of Al-Tabari and its Effect on Jurisprundential Rulings: An Analytical Study]Ikhtilaf al-Qira'at al-Qur'aniah fi Tafsir at-Tabari wa asruhu ala al-Ahkam al-Fiqhiyyah: Dirasat Tahliliah." Jurnal Islam dan Masyarakat Kontemporari 16, no. 1 (2018): 111–26. http://dx.doi.org/10.37231/jimk.2018.16.1.252.
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The book of “Tafsir Jami’ al-Bayan ‘an Ta’wil ‘Ay al-Qur’an” of Imam al-Tabari, may God have mercy on him, rich in Quranic Qiraat and consider as a treasure of jurisprudence, but this book did not serve in the knowledge of Qiraat in general. No one writes about the impact of the jurisprudence, which resulted from the different Quranic Qiraat of al-Tabari in a particular study. The purpose of this research is to identify the efforts of Imam al-Tabari in the knowledge of Qiraat, to know the approach of Imam al-Tabari in the Tafsir, Qiraat and deductions of jurisprudence, as well as study the impact of the different Qiraat in the verses which has the difference Qiraat in it influenced on the jurisprudential provisions in Tafsir, and also analysis of the impact of different Quranic Qiraat jurisprudence in those verses. The research depends on the historical approach when talks about the origin of the Qiraat and its development, compares the comparison between the Qiraat in the verse and the descriptive analysis by searching and tracking each qiraat, in terms of type, and its relation to the reader and its impact on the jurisprudence. Imam al-Tabari has great efforts in the knowledge of Qiraat and his books in this art attest to this, such as the scholars of tafsir who served the knowledge of Qiraat like Imam al-Qurtubi, al-Nasafi, Ibn Zafar, al-Zamakhshari, Imam al-Alusi, Ibn A’shur, al-'Uthaymin, al-Shanqiti and others . Imam al-Tabari’s approach in tafsir is mentions the verse and then follows it by mentioning the most famous words that influenced the companions and followers in the interpretation of those verses. Then he narrates other stories of varying degrees of trust and strength and then is likely among the narrations. The weighting between the Qiraat and the choice among them does not mean rejection of the other Qiraat. It was based on the Qur'an and Sunnah as the first sources in the devising and then adds to that consensus and measurement and the purposes of the Shari'ah and custom. The researcher has shown that the verses that influenced the differences of Qiraat on the jurisprudence in the tafsir of Tabari are seven verses and then he extracted the aspects of the qiraat contained in those verses by presenting these Qiraat on the books of Qiraat to show the ruling of this Qiraat by reference and transport. The jurisprudential dispute between Imam al-Tabari and other scholars as a result of different Qiraat in the verse and the work of a comparative jurisprudence study of this provision, and then weighting between opinions based on the correct evidence. This study has shown the position of Imam al-Tabari, may Allah have mercy on him from the Qura’nic Qiraat in his tafsir, as shown the benefits and the impact of different readings on the jurisprudence.
 Keywords: al-Tabari, Tafsir Jami’ al-Bayan ‘an Ta’wil ‘Ay al-Qur’an, Quranic Qiraat, Jurisprudence
 
 يعتبر كتاب "جامع البيان عن تأويل آي القرآن" لإلمام الطبري رحمه هللا كتاب غني بالقراءات وكنز من كنوز الفقه، ولكن لميُخدم هذا الكتاب من حيث علم القراءات بشكل كلي. فلم يكتب أحد عن األثر الفقهي الذي ترتب على اختالف القراءات القرآنيةفي تفسير الطبري على نحو منفرد. ويهدف هذا البحث إلى التعرف على جهود اإلمام الطبري في علم القراءات ومعرفة منهجاإلمام الطبري في التفسير والقراءات واستنباطاته لألحكام الفقهية وكذا دراسة أوجه القراءات الواردة في اآليات التي أثرت فيهااختالف القراءات على األحكام الفقهية في تفسيره وتحليل أثر اختالف القراءات القرآنية على األحكام الفقهية في تلك اآليات.ويعتمد البحث على المنهج التاريخي وذلك عند الحديث عن نشأة القراءات وتطوره، والمقارن للمقارنة بين القراءات الواردة فياآلية، والوصفي التحليلي وذلك عن طريق البحث والتتبع لكل قراءة من حيث نوعها ونسبتها لقارئها وتأثيرها على الحكم الفقهي.لإلمام الطبري رحمه هللا جهود كبيرة في علم القراءات، وكتبه في هذا الفن تشهد بذلك، كذا من المفسرين الذين خدموا علماإلمام األلوسي وابن عاشور والعثيمين والشنقيطياإلمام القرطبي والنسفي وابن ظفر والزمخشري، وحديثاًالقراءات قديماًثرت عن الصحابة وُوغيرهم. أما اإلمام الطبري فمنهجه في التفسير أنه يذكر اآلية ثم يعقبها بذكر أشهر األقوال التي أ التابعينفي تفسير تلك اآليات، ثم يورد بعد ذلك روايات أخرى متفاوتة الدرجة في الثقة والقوة ثم يرجح بين الروايات، كما كان يرجحرحمه هللا بين القراءات مع ذكر سبب الترجيح. والترجيح بين القراءات واالختيار بينها ال يعني أنه رد القراءات األخرى. وكانيعتمد على الكتاب والسنة كمصدرين أولين في االستنباط ثم يضيف إلى ذلك اإلجماع والقياس ومقاصد الشريعة والعرف. وقدظهر للباحث أن اآليات التي أثرت فيها اختالف القراءات على األحكام الفقهية في تفسير الطبري سبعة آيات. ومن ثم قامباستخراج أوجه القراءات الواردة في تلك اآليات وذلك بعرض هذه القراءات على كتب توجيه القراءات إلظهار حكم هذه القراءةمن جهة اإلسناد والنقل، ثم قام الباحث باستخراج الخالف الفقهي الذي دار بين اإلمام الطبري وبين غيره من العلماء نتيجةاختالف القراءات في اآلية وعمل دراسة فقهية مقارنة لهذا الحكم، ثم الترجيح بين اآل إلى الدليل الصحيح. وقد بينتراء مستنداًهذه الرسالة موقف اإلمام الطبري رحمه هللا من القراءات القرآنية في تفسيره كما بينت فوائد وأثر اختالف القراءات على الحكمالفقهي.الكلمات المفتاحية: الطبري، جامع البيان عن تأويل آي القرآن، القراءات القرآنية، الفقه
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Rozi, A. Fahrur. "Tafsir Klasik: Analisis Terhadap Kitab Tafsir Era Klasik." Kaca (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin 9, no. 2 (2019): 33–58. http://dx.doi.org/10.36781/kaca.v9i2.3036.
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Al-Quran adalah kalamullah yang diturunkan kepada nabi Muhammad SAW melalui malaikat Jibril, di dalamnya memuat pedoman hidup bagi semua manusia. Pedomanan hidup yang dijelaskan di dalam al-Qur’an tersebut masih sangat global dan umum, karena keumumannya inilah maka para ulama mencoba memahami serta menafsirinya dengan menggunakan berbagai metode dan caranya masing-masing. Proses ini memakan waktu panjang yang terbagi menjadi beberapa fase, yakni fase klasik hingga kontemporer.
 Tulisan dalam penelitian ini mengkhususkan pada masa era klasik, dimana karakteristik penafsiran yang dilakukan oleh para ulama tersebut menekankan pada sumber penafsiran, corak dan pendekatan yang digunakan. Adapun penelaahan terhadap kitab karya ulama pada era klasik tersebut menekankan kepada empat kitab tafsir yakni: Tafsir Al-Jami’ al Bayan Fi Tafsir al-Qur’an karya Al-Tabari, Tafsir Ahka>m al-Qur’an karya Al-Jashsha>sh. Tafsir al--Kashshaf karya Al-Zamakhshari dan tafsir Al-Qur’an al-Az}im karya Ibnu Katsi>r.
 Kata kunci: kitab tafsir, tafsir klasik
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Adel, Samiullah, Mahmood Rahimi, and Asadullah Mohammadi. "Rethinking Quranic Interpretation: Insights from Al-Tabari’s Classical Tafsir." Cognizance Journal of Multidisciplinary Studies 5, no. 1 (2025): 383–407. https://doi.org/10.47760/cognizance.2025.v05i01.030.
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This research explores the tafsir of Al-Tabari in a deep seat to critically situate his interpretations of Quranic-related verses that deal with gender in the context of early Islamic intellectual and socio-cultural thinking and to open Al-Tabari's exegesis, which fuses pluralistic and contextual approaches, thus capturing the diverse scholarly perspectives on gender in classical Islam. That is, while Al-Tabari's tafsir reflects traditional hierarchies of gender, it also opens up avenues of a pluralistic methodology for reinterpretation today. Hereby, integrating feminist and contemporary hermeneutical frameworks, this study suggests ways in which Quranic gender verses could be read differently in terms of justice. Hence, Al-Tabari echoes in history the early Islamic norms concerning gender at the same time serving as a jumping-off point for renewed engagement with gender justice in the current context of Quranic interpretation, bringing together classical scholarship and modern views.
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Samiullah, Adel, Rahimi Mahmood, and Mohammadi Asadullah. "Rethinking Quranic Interpretation: Insights from Al-Tabari's Classical Tafsir." Cognizance Journal of Multidisciplinary Studies (CJMS) 5, no. 1 (2025): 383–407. https://doi.org/10.47760/cognizance.2025.v05i01.030.
Full textAbstract:
This research explores the tafsir of Al-Tabari in a deep seat to critically situate his interpretations of Quranic-related verses that deal with gender in the context of early Islamic intellectual and socio-cultural thinking and to open Al-Tabari's exegesis, which fuses pluralistic and contextual approaches, thus capturing the diverse scholarly perspectives on gender in classical Islam. That is, while Al-Tabari's tafsir reflects traditional hierarchies of gender, it also opens up avenues of a pluralistic methodology for reinterpretation today. Hereby, integrating feminist and contemporary hermeneutical frameworks, this study suggests ways in which Quranic gender verses could be read differently in terms of justice. Hence, Al-Tabari echoes in history the early Islamic norms concerning gender at the same time serving as a jumping-off point for renewed engagement with gender justice in the current context of Quranic interpretation, bringing together classical scholarship and modern views.
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Azmi, Ulil. "ANALYSIS STUDY OF ASHAB AL-KAHF STORY ACCORDING QUR'AN TABARI TAFSIR PERSPECTIVE." Journal of Learning on History and Social Sciences 1, no. 6 (2024): 78–85. https://doi.org/10.61796/ejlhss.v1i6.666.
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The stories in the Koran are divided into three types, namely stories of prophets, stories related to events that occurred in the past and people whose prophethood was not confirmed and stories related to events that occurred at the time of the Prophet Muhammad. One of the stories in the Qur'an is the story of Ashab Al-Kahf. The mufassir have different views on the story of Ashab Al-Kahf. At-Tabari explained in verse 17 of Surah Al-Kahf about the inclination of the sun from the direction of the cave, the sun rises facing the cave so Allah inclines the sun to the right of the cave so it doesn't hit them. In At-Tabari's Tafsir, there are many differences of opinion on interpretation based on history, as in verse 25 of Surah Al-Kahf, At-Tabari mentions two opinions. First, this verse is the saying of the people of the book. Second, this verse is an explanation from Allah to His Messenger. The difference in interpretation that exists in At-Tabari's Tafsir with the others is influenced by the period of his life among the mufassir, in where at the time of At-Tabari only interpreted verses based on the history in the interpretation without mentioning certain chapters in the verse, while other interpreters who interpreted the verses were arranged according to certain themes so that it was easier to understand one verse as explained in the explanation of the Qur'anic qiraat which was explained based on certain qiraat priests
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Mamonto, Irwandi. "Metode Tarjih Ibnu Jarir Al-Thabari dalam Tafsir: Analisis Metodologis." Mauriduna: Journal of Islamic Studies 5, no. 2 (2024): 954–64. https://doi.org/10.37274/mauriduna.v5i2.1355.
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Penelitian ini mengkaji metodologi tarjih yang dikembangkan oleh Ibnu Jarir Al-Thabari (224-310 H/839-923 M) dalam karya tafsirnya, Jami' al-Bayan 'an Ta'wil Ay al-Qur'an. Dengan menggunakan pendekatan kualitatif dan analisis konten, penelitian ini mengungkap bahwa metode tarjih Al-Thabari bersifat komprehensif dan sistematis, yang mencakup tiga dimensi utama: linguistik, historis-transmisional, dan rasional-kontekstual. Dalam dimensi linguistik, Al-Thabari menerapkan analisis mendalam terhadap aspek gramatikal, morfologis, stilistika, dan semantik. Pada dimensi historis-transmisional, ia mengembangkan sistem kriteria ketat dalam menilai kualitas sanad dan matan riwayat. Sementara dalam dimensi rasional-kontekstual, Al-Thabari memberikan ruang bagi pertimbangan akal dan konteks dalam mengevaluasi berbagai interpretasi. Hasil penelitian menunjukkan bahwa metodologi Al-Thabari tidak hanya relevan untuk kajian tafsir klasik, tetapi juga menawarkan kerangka acuan yang berharga dalam menghadapi tantangan penafsiran kontemporer, terutama dalam menyikapi pluralitas interpretasi Al-Qur'an secara akademis dan bertanggung jawab. This research examines the tarjih (preference) methodology developed by Ibn Jarir Al-Tabari (224-310 H/839-923 CE) in his exegetical work, Jami' al-Bayan 'an Ta'wil Ay al-Qur'an. Using a qualitative approach and content analysis, this research reveals that Al-Tabari's tarjih method is comprehensive and systematic, encompassing three main dimensions: linguistic, historical-transmissional, and rational-contextual. In the linguistic dimension, Al-Tabari applies an in-depth analysis of grammatical, morphological, stylistic, and semantic aspects. In the historical-transmissional dimension, he developed strict criteria for evaluating the quality of chain of transmission (sanad) and content (matn) of narrations. While in the rational-contextual dimension, Al-Tabari provides space for rational consideration and context in evaluating various interpretations. The findings show that Al-Tabari's methodology is not only relevant for classical exegetical studies but also offers a valuable frame of reference in addressing contemporary interpretative challenges, particularly in dealing with the plurality of Qur'anic interpretations in an academic and responsible manner
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Ibrahim, Mazlan. "The Usage of Interpretation Methodology of Ambiguous Verses in the Ancestors’s Exegesis." Islamiyyat 47, no. 1 (2025): 245–57. https://doi.org/10.17576/islamiyyat-2025-4701-20.
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The interpretation of these ambiguous verses has been a longstanding issue that commenced during the time of the Prophet’s companions, continued through the successors and the three generations, and persists into the contemporary century. A variety of deviant factions emerged, causing confusion and error within the Muslim community, particularly regarding the proofs for the nature of ambiguous passages found in the Qur’an and hadith. Early scholars were noted for not interpreting ambiguous sources, indicating that tafsir exegetes, such as Imam Ibn Jarir al-Tabari, who lived during that period, refrained from such interpretations. Likewise, Imam Ibn Kathir adopted the method of his ancestor. To determine the extent of accountability for the allegations regarding the matter, a thorough review of their tafsir books should be conducted to provide an answer. Therefore, this journal article will analyse the book of Tafsir al-Thabari, titled Jami’ al-Bayan an Ta’wil fi al-Quran, and the book of Tafsir Ibn Kathir, titled Tafsir Al-Quran Al-’Azim, focusing on ambiguous verses and whether they require interpretation or vice versa. A qualitative study was conducted to examine this phenomenon. The study observed that scholars from earlier generations, including Imam Tabari, and those who follow traditional methodologies, like Imam Ibn Kathir, often use affirmation and relegation methods. Some of these scholars also employ succinct interpretation techniques. Therefore, the claim that states the ancestor scholars do not interpret ambiguous verses needs to be thoroughly researched to ensure its accuracy.
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Tsauri, Sidiq Samsi, and Tatang Hidayat. "Imam Ibnu Jarir Al-Tabari, Kehidupannya dan Pendekatannya dalam Tafsir Jami’ Al-Bayan Terhadap Tafsir Al-Qur’an." Al Karima : Jurnal Studi Ilmu Al Quran dan Tafsir 8, no. 2 (2024): 13. http://dx.doi.org/10.58438/alkarima.v8i2.261.
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Penelitian ini bertujuan untuk mengetahui model kajian penafsiran pepatah dan pernyataan pendekatannya dari tafsir Jami' al-Bayan terhadap tafsir al-Quran karya Imam Ibnu Jarir al-Thabari. Metode penelitian yang digunakan adalah deskriptif dan analitis dengan menggunakan metode studi kepustakaan, dan data telah dikumpulkan dari sumber-sumber tertulis atau digital yang relevan dengan topik penelitian. Peneliti telah meriwayatkan kehidupan Imam dalam bentuk yang rinci dan pernyataan metodologinya dan mencapai hasil sebagai berikut: Pertama: Imam Ibnu Jarir al-Thabari biasanya datang dengan sebuah ayat untuk menafsirkannya dan sumber ucapannya mengatakan dengan mengatakan: “Perkataan dalam tafsir Allah SWT.” Kedua: menyebutkan ayat yang akan ditafsirkan, kemudian menyebutkan salah satu kata dalam tafsirnya, dengan didukung oleh para sahabat atau mufassir yang mengatakannya, Ketiga: mengevaluasi ucapan-ucapan yang paling penting dan hal-hal yang paling penting dari satu kata, bukan perumpamaan, dan lain-lain. Keempat: Banyak menggunakan metode dalam penafsiran, selain kitab-kitab hadis, sejarah, dan sumber-sumber penafsiran lainnya. Kitab ini dianggap sebagai contoh penafsiran yang benar berdasarkan hadis, dan setiap penafsiran yang mengikutinya mengacu pada pandangan penafsiran Imam al-Tabari.
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Suhemi, Emi. "Semiotics in Qur'anic Interpretation: The Application of Semiotic Theory in the Tafsir of Jalalain, Ibn Kathir, and Al-Tabari on QS. An-Nur Verse 35." El-Sunan: Journal of Hadith and Religious Studies 2, no. 1 (2024): 93–108. http://dx.doi.org/10.22373/el-sunan.v2i1.5695.
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This study investigates methods of Qur'anic interpretation through a linguistic approach, with a focus on semantics and semiotics—both of which are essential for mufassirs (Qur'anic interpreters) in understanding Arabic. The primary objective is to explore how semiotic concepts are applied in interpreting the word نُور (Nuur, meaning "light") in verse 35 of Surah an-Nur. This research adopts a library-based content analysis with a qualitative descriptive approach. Semiotic theory is employed to examine the tafsir works of Jalalain, Ibn Kathir, Quraish Shihab, and al-Tabari. Semiotics, the study of signs and their meanings, reveals that these mufassirs have applied semiotic principles in their interpretations. In Tafsir Jalalain, Saussure’s semiotic theory is evident in the treatment of نُور, where the signifier represents meanings such as light, guidance, and Islam. In Tafsir Ibn Kathir, Roland Barthes’ semiotics is utilized, highlighting both the denotative and connotative meanings of the word. In Tafsir al-Tabari, Roman Jakobson’s communication model is applied, incorporating elements like sender, receiver, and message. In conclusion, this study demonstrates that semiotic concepts are widely integrated into the interpretative practices of mufassirs in their analysis of Qur'anic verses.
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Daud, Shamsiah, та Mohammad Mjalli Rababa’h. "تفسير سورة محمد صلى الله عليه وسلم: دراسة مقارنة بين الطبري وابن أبي حاتم الرازي". Maʿālim al-Qurʾān wa al-Sunnah 16, № 1 (2020): 202–19. http://dx.doi.org/10.33102/jmqs.v16i1.217.
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Since its emergence, the interpretation of the Quran had encountered complex phases throughout the history of Islamic literature. The Quran had been interpreted with various methods and tafsir bi al-ma’thur (traditional exegesis) and tafsir bi al-ra’y (reason-based exegesis) are among the famous approaches in Quranic exegesis. However, there is one method of interpretation referred to as tafsir muqaranah (comparative exegesis) which is a comparative-contrastive exegetical analysis in which the mufassir (exegete) compares and contrasts between verses with verses or verses with hadith or by various opinion or views of exegetes on an exegetical issue symbolized by a given verse. This method or approach is rarely given an exposure despite being a method formulated and utilized by the early exegetes of formative phase such as al-Tabari and Ibn Abi Hatim al-Razi. Therefore, this study aims to discuss the definition of comparative exegesis and depicting the similarities and differences of the interpretation of al-Tabari and Ibn Abi Hatim al-Razi in selected verses from surah Muhammad (peace be upon Him). It also aims to examine how these differences could be interacted and related to each other and to wider context of the arrival at conclusive interpretation. Data for this study was obtained through the literature review methodology as well as an analysis based on inductive and deductive methods. The paper concludes by saying that there are similarities in both methodologies of al-Tabari and Ibn Abi Hatim particularly in interpreting a verse through al-ma’thur technique. Yet the differences among them could be identified by distinct terminological usage of a word in the same verse. While the establishment of tarjih (preponderance) or selecting among differing opinions could be found in conflicting issue of surah Muhammad verses in order to get the best conclusion of the interpretation.
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Ahmad, Nadzrah, Sohirin M. Solihin, and Ahmad Nabil Amir. "[Fiqh Issues in Tafsir Al-Qur’an Al-Karim by Al-Ustaz H. A. Halim Hasan, H. Zainal Arifin Abbas and Abdul Rahim Haitami] Isu-Isu Fiqh dalam Tafsir Al-Qur’an Al-Karim Karangan Al-Ustaz H. A. Halim Hasan, H. Zainal Arifin Abbas dan Abdul Rahim Haitami." Jurnal Islam dan Masyarakat Kontemporari 17, no. 1 (2018): 1–14. http://dx.doi.org/10.37231/jimk.2018.17.1.258.
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This paper discusses issues of Islamic jurisprudence (fiqh) in kitab Tafsir al-Qur’an al-Karim penned by al-Ustaz H. A. Halim Hasan, H. Zainal Arifin Abbas dan Abdur Rahim Haitami. Kitab Tafsir al-Qur’an al-Karim by these trio scholars was among the pre-eminent works of contemporary tafsir in Indonesia acclaimed for its balanced method of commentary using transmitted narrative (al-naql) and rational judgement (al-‘aql) in commentary. The work was based on major classical works of Shafi‘ites school of jurisprudence that dominated the discussion and exponentially derived its rules from its major jurists and exegetes, such as Sayid Muhammad Rashid Rida and Syaikh Muhammad Abduh, Tantawi Jawhari, al-Tabari, al-Qurtubi and Ibn Kathir. The research was mainly descriptive and analytical in its framework. It uses content analysis, and library research to investigate and analyze approaches and juristic views expounded by the exegetes. The finding concludes that the exegetes developed dynamic and moderate and inclusive approach to analyze the issues of Islamic jurisprudence that addressed the plural and diverse society in Indonesia and realized the juristic ideas of maqasid (the higher objectives of Islamic law) in the development and reform of Islam in modern times.Key words: Tafsir al-Qur’an al-Karim, H. A. Halim Hasan, issue, Islamic jurisprudence
 
 Kertas ini menganalisis secara ringkas tentang corak pentafsiran fiqh dalam Tafsir al-Qur’an al-Karim, yang dikerjakan oleh tiga orang ulama tafsir dari Sumatera Utara; Abdul Halim Hassan, Zainal Arifin Abbas dan Abdul Rahim Haitami. Usaha pentafsiran dan penulisannya dilatarbelakangi oleh kekuatan pengaruh mazhab Syafi‘i yang tersebar dan dipegang oleh masyarakat Islam di Nusantara. Ia banyak mengambil fatwa-fatwa ulama dan ijma‘fuqaha dalam pentafsiran ayat-ayat al-Qur’an. Pentafsirannya menampakkan aliran hukum dan corak fiqh yang ketara dalam perbahasan dan pentarjihan fiqh dan perumusan hukum syar‘i. Pandangan-pandangan fiqh yang muktabar diangkat dari karya-karya tafsir klasik dan moden seperti Tafsir al-Manar oleh Sayid Muhammad Rashid Rida dan Syaikh Muhammad Abduh, Tafsir al-Jawahir oleh Tantawi Jawhari, Tafsir al-Tabari, al-Qurtubi dan Ibn Kathir. Reka bentuk kajian adalah berasaskan kajian kepustakaan menggunakan analisis kandungan. Metode kajian bersifat deskriptif dan analitis dengan memaparkan pandangan dan manhaj hukum yang dibentangkan dalam tafsir ini. Hasil kajian mendapati para pentafsir kitab berusaha membawakan tafsiran mazhab yang seimbang, dan merumuskan pandangan fiqh yang moderate dan inklusif yang meraikan konteks masyarakat Islam yang rencam dan plural di Nusantara.
 
 Kata kunci: Tafsir al-Qur’an al-Karim, H. A. Halim Hasan, isu, fiqh
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Siahaan, Syahroni, and Mhd Khaidir Ali. "QURAN INTERPRETATION AND SOCIAL CHANGE: IMPLICATIONS FOR RELIGIOUS PRACTICES IN THE MODERN ERA." Al - Mujaddid: Jurnal Ilmu-ilmu Agama 5, no. 2 (2023): 40–59. https://doi.org/10.51482/almujaddid.v5i2.117.
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Abstract This study explores the dynamic interaction between Qur'anic exegesis (tafsir) and social change, focusing on how traditional and contemporary interpretations of the Qur'an influence modern Islamic practices. Utilizing a qualitative approach, the research analyzes primary sources, including classical tafsir such as Tafsir al-Jalalain and Tafsir al-Tabari, and contemporary works like Tafsir al-Mishbah by Quraish Shihab. The study employs hermeneutic text analysis to examine how these interpretations address issues such as gender equality, human rights, and modernization. Findings indicate that while traditional tafsir remains central in conservative communities, its limitations in addressing contemporary issues are evident. Conversely, progressive tafsir offers more adaptive interpretations that resonate with urban and educated Muslim populations. This divergence reflects the broader tension between tradition and modernity in Islamic thought. The study contributes to the ongoing discourse on how Islamic teachings can evolve to meet the needs of a changing world while maintaining their core values.
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AlJahsh, Muhammad Ahmad Ibrahim. "Theological Reflections: A Comparative Study of Tafsir al-Tabari and Ginzberg’s The Legends of The Jews on Prophet Ibrahim (PBUH)’S Fiery Furnace Miracle Narratives." Jurnal Akidah & Pemikiran Islam 26, no. 1 (2024): 167–90. https://doi.org/10.22452/afkar.vol26no1.5.
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This study investigates the narratives of Prophet Ibrahim’s Fiery Furnace Miracle in Islamic and Jewish traditions, focusing on Tafsir al-Tabari and Ginzberg’s The Legends of the Jews. Through a comparative and analytical approach, the research aims to identify similarities and differences in the theological precepts and ethical lessons presented in these sources as well as explore the potential influence of Islamic sources on Ginzberg’s work. The findings reveal that the Qur’anic narrative, as elucidated in Tafsir al-Tabari, maintains its superiority by presenting a concise and focused account of the events, emphasizing the core message of faith, trust in God, and submission to His will. The study also investigates the interconnectedness of religious traditions, highlighting the significance of historical and cultural contexts in shaping religious narratives. The results highlight the potential of comparative studies to foster a greater understanding and appreciation of narratives shared between faiths, and they emphasize the importance of recognizing the interconnectedness of religious traditions in promoting interfaith dialogue and cooperation.
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Azmi, Ulil, Syeih Walid Hamdi Muhammad Abdul Ghaffar, Lismijar Lismijar, Abdul Hadi, and M. Isa. "ANALYSIS STUDY OF ASHAB AL-KAHF STORY ACCORDING QUR'AN TABARI TAFSIR PERSPECTIVE." European Journal of Learning on History and Social Sciences 1, no. 6 (2024): 78–85. http://dx.doi.org/10.61796/ejlhss.v1i6.666.
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The stories in the Koran are divided into three types, namely stories of prophets, stories related to events that occurred in the past and people whose prophethood was not confirmed and stories related to events that occurred at the time of the Prophet Muhammad. One of the stories in the Qur'an is the story of Ashab Al-Kahf. The mufassir have different views on the story of Ashab Al-Kahf. At-Tabari explained in verse 17 of Surah Al-Kahf about the inclination of the sun from the direction of the cave, the sun rises facing the cave so Allah inclines the sun to the right of the cave so it doesn't hit them. In At-Tabari's Tafsir, there are many differences of opinion on interpretation based on history, as in verse 25 of Surah Al-Kahf, At-Tabari mentions two opinions. First, this verse is the saying of the people of the book. Second, this verse is an explanation from Allah to His Messenger. The difference in interpretation that exists in At-Tabari's Tafsir with the others is influenced by the period of his life among the mufassir, in where at the time of At-Tabari only interpreted verses based on the history in the interpretation without mentioning certain chapters in the verse, while other interpreters who interpreted the verses were arranged according to certain themes so that it was easier to understand one verse as explained in the explanation of the Qur'anic qiraat which was explained based on certain qiraat priests
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Jamal, Khairunnas, and Wan Nasyaruddin Wan Abdullah. "THE DISCUSSION OF QIRA’AT TURJUMAN AL-MUSTAFID EXEGESIS BOOK BY SHEIKH ABDUL RAUF SINGKEL." Jurnal Ushuluddin 24, no. 2 (2016): 113. http://dx.doi.org/10.24014/jush.v24i2.1501.
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Muslims got mercy upon the provision of differences in reading al-Qur`an. The differences have made significant influence on the interpretation of the Holy Book. The commentators of al-Qur`an adopted the qira’at differences as an integral part of their interpretation. For example, Ibn Jarir al-Tabari who wrote Tafsir al-Tabari and Abdul Rauf Singkel who wrote Tafsir Turjuman al-Mustafid. Abdul Rauf Singkel was a famous Qur’anic exegesis scholar in the Indonesia Archipelago whose work became the main reference of Muslims alongside the archipelago. In interpreting the verses of al-Qur`an, Abdul Rauf put qira’at distinction as one of his focuses of interpretation. In his work, Shaikh Abdul Rauf cited only three of the available seven qira’ats that he considered mutawatir and valid. Among those three qira’ats is qira’at Imam Nafi’, qira’at Imam Abu Amr and qira’at Imam Hafash. This study has shown despite differences in the implication of the qira’ats, there also the differences in meaning and understanding. Shaikh Abdul Rauf merely provided information about the difference in readings rather than showing a difference of meaning contained in each of the differences
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Rosi, Fauzi Fathur, and Zulfatul Wasilah. "KONSEP ISLAMIC PARENTING QS. LUQMAN: 12-19." El-Waroqoh : Jurnal Ushuluddin dan Filsafat 8, no. 1 (2024): 57. http://dx.doi.org/10.28944/el-waroqoh.v8i1.1624.
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Upaya pendidikan anak menjadi pribadi yang baik sesuai dengan agama diperlukan ilmu parenting yang tepat agar anak mempunyai jiwa keislaman. Guna mendapatkan hasil yang kredibel dari Islamic parenting, maka butuh penafsiran yang dapat diakui oleh ulama salaf dan khalaf. Di sini tafsir Al-Tabari dan tafsir Al-Munir terpilih menjadi tafsir fenomenal dan masyhur pada masanya. Untuk mengetahui konsep Islamic parenting dalam al-Qur’an, surah yang dipilih ialah QS. Luqman ayat 12-19. Penelitian ini termasuk penelitian kepustakaan (Library Research), analisis data menggunakan metode komparatif dengan suumber data primer yang digunakan adalah tafsir Jami’ al-Bayan ‘An Ta’wil Ayi al-Qur’an dan al-Tafsir al-Munir dan sember data sekunder yaitu buku-buku yang berhubungan dengan objek kajian pembahasan. Hasil penelitian ini menyimpulkan bahwa konsep Islamic Parenting yang dibangun Imam al-T{abari lebih banyak bertendensi pada varian pendapat ahli takwil dengan inferensial yang sederhana. Sedangkan Al-Zuhaili lebih kepada eksistensi ayat itu dan penekanan pada eksistensi kisah itu diceritakan. Adapun persamaannya terdapat pada inferensial dogma Islam, sedang perbedaannya pada analisis penafsiran keduanya.
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Bhat, Samee-Ullah. "The Life and Work of Muhammad Ibn Jarir al-Tabari." Khazanah Pendidikan Islam 4, no. 1 (2022): 28–36. http://dx.doi.org/10.15575/kp.v4i1.18071.
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The third century of the Islamic era was a period of great intellectual attainments. It was in this period that some of the highest intellectual luminaries had risen on the horizon of Islamic learning, whose multiple contributions to multiple themes of Islam guided the later Muslim writers in diverse branches of knowledge. Abu Ja’far Muhammad Ibn Jarir al-Tabari was one of them who was a prolific writer, a Qur’anic exegete, a jurist, a traditionist and a historian and who produced prodigious works on all themes of Islamic learning including his work on Islamic history, Tarikh al-Tabari which has become an important source of information for many generations of historians of Islam. His second most influential and best known work is his work on Qur’anic commentary known as Tafsir al-Tabari which explains the text (sometimes word by word) based on its historical and lexicographical explanations. Miskawayah, Ibn Athir and Abul Fida were among the few Muslim historians who referred to the works of al-Tabari. He learnt fiqh and jurisprudence from various teachers and contributed a lot to the science of Islamic jurisprudence by writing a number of prominent works. Therefore, this research paper will focus on the on the life of Abu Ja’far Muhammad Ibn Jarir al-Tabari. This research paper will also explore his contributions to different fields of knowledge through his eminent works keeping in view the descriptive as well as analytical methodology.
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Yusof, Nor Hafizi Bin, Aliyu Hizbullah Al-Hasan, Mohd A’Tarahim Bin Mohd Razali, Abdillah Hisyam Bin Abd Wahab, and Mohd Faiz Hakimi Bin Mat Idris. "[Al-Tabari's Character in The Knowledge of Qiraat and His View of Al-Ahruf Al-Sab’ah] Ketokohan Al-Tabari dalam Ilmu Qiraat dan Pandangan Beliau Terhadap Al-Ahruf Al-Sab’ah." Jurnal Islam dan Masyarakat Kontemporari 10 (July 1, 2015): 63–72. http://dx.doi.org/10.37231/jimk.2015.10.2.110.
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Imam al-Tabari's expertise in the science of qiraat can be seen in some of his views on the issues of qiraat and his style of debate on the error of qiraat in his interpretation of Jami 'al-Bayan' an Ta'wil Ay al-Qur'an. The debate of qiraat scholars on al-ahruf al-Sab'ah has been done by several scholars through the books of Ulum al-Quran and Ilmu Qiraat. However, when listing the opinions of these figures, al-Tabari's views were not discussed in depth while he had great character as al-Qurra 'as well as being famous as an al-Mufassir. Therefore, this study aims to investigate the relationship between Imam al-Tabari and the science of qiraat and the science of tafsir al-Qur’an. It also aims to study al-Tabari's expertise in the science of qiraat as well as analyze his views on the main issue in the science of qiraat which the meaning of al-Ahruf is al-Sab'ah. This information is collected and analyzed by discussing al-Tabari's views in this qiraat knowledge debate, then making a conclusion and conclusion on his views. All data were analyzed using inductive and deductive methods. The results of the study show that al-Tabari's expertise in the science of qiraat cannot be denied by anyone. However, his view in the chapter of al-Ahruf al-Sab'ah is seen to contradict the view of the majority of scholars by saying that the reading error among the qurra 'does not exclude the writing of Mushaf ‘Uthmani based on only one letter from al-Ahruf al-Sab'ah. While the remaining six letters have been dropped and it is not obligatory to do good deeds with it based on the ijma ’of the companions on the writing of the ‘Uthmani mushaf.
 Kepakaran Imam al-Tabari dalam ilmu qiraat dapat dilihat pada beberapa pandangan beliau terhadap isu-isu qiraat dan gaya perbahasan beliau terhadap khilaf qiraat dalam tafsirnya Jami’ al-Bayan ‘an Ta’wil Ay al-Qur’an. Perbahasan ulama qiraat tentang al-ahruf al-Sab’ah telah dilakukan oleh beberapa pengkaji melalui kitab-kitab Ulum al-Quran dan Ilmu Qiraat. Namun ketika menyenaraikan pendapat-pendapat tokoh-tokoh tersebut pandangan al-Tabari tidak dibahaskan secara mendalam sedangkan beliau mempunyai ketokohan yang hebat sebagai al-Qurra’ disamping masyhur sebagai seorang al-Mufassir. Oleh itu, kajian ini bertujuan untuk menyelidiki perkaitan di antara Imam al-Tabari dengan ilmu qiraat dan ilmu tafsir al-Qur’an. Ia juga bertujuan mengkaji kepakaran al-Tabari dalam ilmu qiraat serta menganalisis pandangan beliau terhadap isu pokok dalam ilmu qiraat iaitu maksud al-Ahruf al-Sab’ah. Maklumat ini dikumpul dan dianalisis dengan membahaskan pandangan al-Tabari dalam perbahasan ilmu qiraat ini, seterusnya membuat satu rumusan dan kesimpulan terhadap pandangan beliau. Kesemua data dianalisis menggunakan metode induktif dan deduktif. Hasil kajian menunjukkan bahawa kepakaran al-Tabari dalm ilmu qiraat tidak dapat dinafikan oleh sesiapa. Namun pandangan beliau dalam bab al-Ahruf al-Sab’ah dilihat menyalahi pandangan majoriti ulama dengan mengatakan bahawa khilaf bacaan di kalangan qurra’ tidak terkeluar dari penulisan Mushaf ‘Uthmani berdasarkan satu huruf sahaja daripada al-Ahruf al-Sab’ah. Manakala baki enam huruf lagi telah digugurkan dan tidak diwajibkan beramal dengannya berdasarkan ijma’para sahabat terhadap penulisan mushaf ‘Uthmani.
 
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Frolov, D. V., and I. A. Zaripov. "Introduction to the Tafsir of Tabari. Translation from Arabic and Commentary. Part 1." Islam in the modern world 18, no. 1 (2022): 27–46. http://dx.doi.org/10.22311/2074-1529-2022-18-1-27-46.
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This publication presents the first part of the commented translation into Russian of the Introduction (muqaddima) to the tafasir “Jami‘ al-bayan ‘an ta’wil al- Qur’an” [The Comprehensive Exposition of the interpretation of the Qur’an] by Muhammad ibn Jarir at- Tabari (839–923). This multi- volume work is one of the first complete written commentaries on the Qur’an. For many centuries it has had unquestionable authority among Muslim theologians and religious scholars in Islamic studies. In the Introduction to the tafsir for the first time in history of Muslim science, is detailed the theory and methodology of Qur’anic exegesis. This exposition became the basis for all subsequent Sunni interpretations of the Muslim Holy Scripture. The presented part contains translation of the preface, which describes the importance, goals and objectives of tafsir, as well as of the first two chapters devoted to the Arabic language as the language of the Qur’an and to the words “that coincide in the speech of the Arabs and the languages of other peoples”.
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Hidayatullah, Muhaini, and Siti Asiah. "Reading the Meaning of Nusyūz in Tafsir Jami 'Al-Bayan and Al-Qur'an Al-Azhim." Jurnal AlifLam: Journal of Islamic Studies and Humanities 3, no. 1 (2022): 302–18. http://dx.doi.org/10.51700/aliflam.v3i1.293.
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This research is an attempt to find out how At-Tabari and Ibn Kathir's views on nusyūz. This started from the many understandings circulating in the community that the problem of nusyūz was only shown and questioned to women (wives). The understanding that tends to be textual in Surah An-Nisa verse 34 is often used as an excuse as an excuse to commit acts of violence against women, both physically and psychologically. While the reading in another verse, namely in Surah An-Nisa verse 128 shows that husbands can also do nusyūz. From this study, it shows that At-Tabari in the book Jami' Al-Bayan and Ibn Kathir in Tafsir Al-Qur'an Al-Azhim argues that either wife or husband nusyz is a form of hatred for a partner and leaves the obligations that have been set in domestic life. , and the completion of the wife's nusyūz is that there are three stages, namely advising, separating beds and hitting. while the settlement of husband's nusyz is by peace, then it is necessary to re-read the nusyz concept referred to by using the theory of gender equality in order to find an impartial understanding.
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Hidayatullah, Muhaini, and Siti Asiah. "Reading the Meaning of Nusyūz in Tafsir Jami 'Al-Bayan and Al-Qur'an Al-Azhim." Jurnal AlifLam: Journal of Islamic Studies and Humanities 2, no. 2 (2022): 58–74. http://dx.doi.org/10.51700/aliflam.v2i2.293.
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This research is an attempt to find out how At-Tabari and Ibn Kathir's views on nusyūz. This started from the many understandings circulating in the community that the problem of nusyūz was only shown and questioned to women (wives). The understanding that tends to be textual in Surah An-Nisa verse 34 is often used as an excuse as an excuse to commit acts of violence against women, both physically and psychologically. While the reading in another verse, namely in Surah An-Nisa verse 128 shows that husbands can also do nusyūz. From this study, it shows that At-Tabari in the book Jami' Al-Bayan and Ibn Kathir in Tafsir Al-Qur'an Al-Azhim argues that either wife or husband nusyz is a form of hatred for a partner and leaves the obligations that have been set in domestic life. , and the completion of the wife's nusyūz is that there are three stages, namely advising, separating beds and hitting. while the settlement of husband's nusyz is by peace, then it is necessary to re-read the nusyz concept referred to by using the theory of gender equality in order to find an impartial understanding.
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Tahir, Muhyiddin, and M. Iqbal Nasir. "ANALYSIS OF THE PHRASE BISMILLAH (A THEMATIC-COMPARATIVE METHOD BETWEEN AL-TABARI'S INTERPRETATION AND THE HADITH PERSPECTIVE)." TAFASIR: Journal of Quranic Studies 2, no. 1 (2024): 1–11. http://dx.doi.org/10.62376/tafasir.v2i1.30.
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Lafaz Bismillah tanpa dilanjutkan dengan kata al-Rahman dan al-Rahim terdapat dalam al-Qur’an yaitu pada QS Hud ayat 41 yaitu bismillahi majreha wa mursaha mengindikasikan kelebihan lafaz Bismillah secara eksplisit dan implisit untuk dikaji lebih mendalam. Terlebih lagi lafaz Bismillah selalu berulang disetiap awal surah kecuali pada awal surah al-Taubah. Demikian halnya lafaz Bismillah terdapat dalam hadis Sahih yang menunjukkan pentingnya lafaz tersebut. Oleh karena Bismillah penting untuk diteliti dan dipahami, bukan hanya sekedar bacaan semata, tetapi penting untuk diketahui arti dan manfaatnya. Penelitian ini khusus membahas tentang Bismillah tanpa lafaz al-Rahman dan al-Rahim menurut penafsiran al-Tabari dan perspektif hadis. Metodologi penelitian yang digunakan adalah penelitian kualitatif deskriptif dengan metode tafsir tematik-komparatif. Hasil penelitian ini menunjukkan bahwa al-Tabari menafsirkan Bismillah dengan makna tasmiyya (penamaan) Allah Swt. sehingga meniadakan Tuhan selain Allah Swt. dan terkadang Bismillah mendahului ta‘awwuz di beberapa hadis.
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Lukman Hakim. "HISTORIOGRAFI DALAM TAFSIR AL-QUR’AN." al Dhikra | Jurnal Studi Qur'an dan Hadis 2, no. 2 (2022): 143–56. http://dx.doi.org/10.57217/aldhikra.v2i2.777.
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Tulisan ini bertujuan untuk meneliti kajian historigrafi dalam tafsir Al-Qur’an yang dilakukan oleh mufasir dalam menafsirkan ayat-ayat Al-Qur’an. Penelitian ini menggunakan metode sejarah, di mana terdapat empat metode yang berlaku; heuristik, verifikasi, interpretasi dan historiografi. Penulis ingin mengetahui langkah-langkah mufasir dalam menafsirkan ayat-ayat historis baik yangberkenaan dengan para Nabi dan umat-umat terdahulu maupun kejadian-kejadian pada masa Nabi SAW. Penelitian ini menemukan bahwa metode sejarah bukan ilmu baru dalam penafsiran Al-Qur’an. Sejak masa penulisan kitab-kitab tafsir masa awal, ditemukan bahwa kitab tafsir dalam menjelaskan ayat-ayat historis terdapat dua kajian kesejarahan yaitu asba>b al-nuzu>l (yangmembahas seputar turunnya ayat Al-Qur’an) dan israiliyat (kisah-kisah ahlul Kitab; Yahudi). Untuk yang pertama, munculnya asbab al-nuzul dalam kitab tafsir adalah sebuah keniscayaan danditerima semua kalangan mufasir, sedangkan untuk yang kedua ini (israiliyat), para ulama mufasir berbeda pendapat, ada yang melarang, membolehkan, dan ketiga berada di antara keduanya yakni ada yang dibolehkan dan ada yang dilarang. Beberapa kitab tafsir yang banyak meriwayatkan kisah-kisah israiliyat di antaranya at-Tabari dan Ibn Katsir. Terlepas dari perdebatan ini, metodedan pendekatan sejarah sangat familiar bagi kalangan mufasir dalam mengungkapkan serta menafsirkan ayat-ayat dalam Al-Qur’an.
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Fithrotin, Fithrotin. "Kaidah Fi Wadihi Dilalah Dalam Tafsir At Tabari." Al Furqan: Jurnal Ilmu Al Quran dan Tafsir 5, no. 1 (2022): 87–98. http://dx.doi.org/10.58518/alfurqon.v5i1.984.
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The methods used by Muslims in understanding divine revelation are very diverse. Various methods have been devised by humans in order to understand the Qur'an as a book of guidance from Allah, ranging from the classical to the contemporary. Among the books of interpretation produced by ancient scholars is Tafsir At Tabari, this interpretation is seen as one of the pioneers in the world of interpretation science and is seen as the first interpretation that interprets the Qur'an in its entirety from the Surah Al -Fatihah until the letter An-Nas which reached us with a bi al-ma'thur approach which was accompanied by analysis.
 Among the main points of study of scholars in Arabic literature is discussing the pronunciations that cover various aspects of it. In general, pronunciations can be seen from four aspects that both have special studies. First, the aspect of making pronunciation. Second, its use in meaning. Third, the designation of the pronunciation for a meaning involves its clarity and vagueness. And lastly, the way it is pointed to meaning. In fact, there are pronunciations or sentences that are easy to understand and some are difficult. Both are popular with the terms Wadih ad-Dalalah (obvious) and Khafi al-Dalalah (disguised). And each category consists of four sections.
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Adiansyah, Ridho, and Nurul Faezah binti Yahya. "KHAMR IN THE QUR'AN (THEMATIC STUDY OF TAFSIR IBN JARIR AL-TABARI)." QiST: Journal of Quran and Tafseer Studies 2, no. 1 (2022): 1–17. http://dx.doi.org/10.23917/qist.v2i1.1208.
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Food and drink are basic needs for humans to meet the body's intake needs, both for growth and for energy in daily activities. Allah SWT. ordered people to look for food and drink that is lawful and good (Qs. al-Baqarah / 2: 168, 172) This has been regulated since the revelation of the Islamic treatise. In Islamic law, it is strictly prohibited and even forbidden to consume drinks containing alcohol, such as khamr and the like. However, there are still many cultural phenomena in certain Muslim societies where people consume alcoholic beverages, or khamr, and do not pay attention to the effects of consuming alcohol. This research focuses on issues related to the need for a new interpretation that is more contextual by using the object of the al-?abari interpretation book as the main reference. Because the book of al-?abari, contains a wealth of sources and previous history, especially in terms of the meaning of words and the use of Arabic. In this essay, the author uses a type of library research (library research) using a descriptive-analytical method. The results of the research show that Allah SWT. really loves and cares for each of his servants so they don't fall into immoral behavior, such as khamr and the like. Because khamr is very dangerous for the health of the human body, and can cause a loss of awareness of reason and intellectual abilities.
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Fatonah, Yuni. "Konsep Tawasul dalam Al-Qur’an: Kajian Komparatif Tafsir Klasik dan Kontemporer." Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir 1, no. 1 (2021): 1–18. http://dx.doi.org/10.58404/uq.v1i1.8.
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This research discusses the concept of Tawasul in accordance with thearguments of the Qur'an and the Sunnah. In this study, the authors uses libraryresearch by collecting primary data such as from the Qur'an, hadith, as well as secondary source as tafsir at-Tabari, tafsir fi zilalil Qur'an, and tafsir al-Mishbah, as well as several books and theses related to the theme of tawasul. Furthemore, the verses about tawasul are studied and analyzed using the mothode of comparative interpretation of the opinions of classical and contemporart commentators. This Study indicates that the correct tawasul according to the arguments of al-Qur'an is to perform tawasul by being closer to Allah obediently and doing deeds that are pleasing to him, so that Allah erases our mistakes. In addition, there is also the concept of tawasul by asking permissionfreom Allah through wasilah righteous deeds that have been done while asking hopefully from Allah SWT.
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Kusumawardana, Muhammad Ardi. "Metodologi Kontekstual dalam Tafsir Ayat Hukum: Studi Literatur atas Tafsir Klasik dan Kontemporer." TSAQOFAH 4, no. 6 (2024): 3882–95. http://dx.doi.org/10.58578/tsaqofah.v4i6.3877.
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The interpretation of legal verses in the Qur'an undergoes significant methodological dynamics between classical and contemporary mufassirs, which raises issues of relevance and adaptability in the modern social context. This study aims to explore and compare contextual methodologies in the interpretation of legal verses between classical and contemporary periods. The method used is a literature study with a comparative analysis approach to classical interpretations such as Al-Tabari, Al-Qurtubi, and Ibn Kathir and contemporary interpretations such as Quraish Shihab and Abdullah Saeed. The results show that contemporary mufassirs more often use a contextual approach that considers current social and cultural dynamics, while classical mufassirs tend to use a literal textual approach. The findings support the hypothesis that contextual methodology is more relevant and adaptive to social change compared to classical textual methods. This research produces the "Contextual-Textual Tafsir Integration Theory" (CTIT) which offers a synthesis between textual and contextual approaches. The implication of this study is the need for integration between textual and contextual approaches to develop a more holistic and responsive tafsir methodology, which not only maintains the classical intellectual heritage but also meets the needs of modern society.
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Hakim, Qois Abdul. "Keteguhan Iman “Tafsir Tematik Qs Ali Imran”." Jurnal Indonesia Sosial Sains 6, no. 5 (2025): 1551–60. https://doi.org/10.59141/jiss.v6i5.1673.
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Steadfast faith is a fundamental aspect of a Muslim’s life, particularly when facing challenges and trials in the modern era. This study is motivated by the importance of exploring the values of steadfast faith as reflected in QS Ali Imran, specifically verses 102-104, to provide both spiritual and practical guidance in daily life. The methodology employed is a thematic exegesis approach, focusing on an in-depth analysis of the historical, social, and spiritual contexts of verses related to steadfast faith. The study also compares interpretations by classical scholars such as Al-Tabari and Al-Qurtubi, while examining their relevance to contemporary challenges faced by Muslims, including globalization and social change. The findings reveal that steadfast faith not only helps maintain individual spiritual stability but also strengthens the social solidarity of the Muslim community. In conclusion, the values of steadfast faith in QS Ali Imran remain highly relevant for fostering patience, sincerity, and reliance on Allah amidst the dynamics of modern life.
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Aboamro, Abdulmanan, and Habiburrahman Rizapoor. "Unveiling the Divine Text: Exploring the Analytical Interpretation of the Holy Quran." Integrated Journal for Research in Arts and Humanities 3, no. 3 (2023): 39–48. http://dx.doi.org/10.55544/ijrah.3.3.8.
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This paper delves into the analytical interpretation of the Holy Quran, an esteemed approach in the field of Quranic interpretation. As a dynamic and evolving discipline, the translation and interpretation of the Holy Quran constantly evolves, guided by the principles of Sharia and the contextual needs of the time. Among the earliest and most influential methods of interpretation is the analytical approach, which has been employed in numerous renowned exegeses such as Tafsir-al-Tabari, Tafsir Bahr al-Muhit, Tafsir Ibn Kathir, and others. A distinguishing feature of the analytical interpretation method is that commentators interpret Quranic verses in the order they appear in the Mus'haf (the written compilation of the Quran), comprehensively exploring each verse before proceeding to the next. Each interpreter adopts the analytical method according to their expertise and interests, often encompassing introductory remarks on the Surah, connections between verses, reasons for revelation, lexical meanings, juridical inferences, grammatical analysis, rhetorical and lexical nuances, scientific miracles, interpretations in light of contemporary sciences, and other relevant aspects. This research utilizes a descriptive and analytical approach, drawing upon scholarly books, academic articles, and the works of esteemed Islamic scholars who have made significant contributions to Quranic interpretation. Through this method, individuals can address their specific scholarly needs. Al-Mashhadani: 248-266). It is worth noting that other interpretive methods, such as the method of Tafsit Ijmali, Tafsir Mawzui, and Tafsir Moqarin, draw inspiration from the analytical interpretation of the Holy Quran. In conclusion, the analytical interpretation of the Holy Quran provides a comprehensive framework for understanding its profound messages. This method offers various stages and features that facilitate a deep and multifaceted analysis of the Quranic text. As an example, this paper includes an illustration of the analytical interpretation method from Tafsir Munir, authored by the esteemed scholar Dr. Wahba al-Zuhaili. It is hoped that this discussion and example will prove beneficial to readers in comprehending and appreciating the analytical interpretation approach.
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Mat Razali, Ahmad Shafiq, Mohd Faeez Ilias, Zetty Nurzuliana Rashed, Mohd Izzuddin Pisol, and Mohammad Ehsan Ahmad Sokri. "Ibrah Kisah Nabi Khidir Dalam Surah Al-Kahfi Terhadap Pengajaran Dan Pembelajaran Alaf Baru." ATTARBAWIY: Malaysian Online Journal of Education 1, no. 2 (2017): 32–36. http://dx.doi.org/10.53840/attarbawiy.v1i2.83.
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Learning is a common thing among our society in Malaysia nowadays. This is proved by the diversity of learning programs that are broadcast through various channels that are available in Malaysia. By the 21st century, various new technologies have begun to be introduced to enhance teaching and learning (PdP). Starting in 2015, teachers are encouraged to use new approaches in strengthening PdP in the classroom including emotional learning environment that emphasizes respectation, motivational, regulations and rewards. However, that requirement of learning must be consistent with what is outlined by the Islamic law. Therefore, this paper will discuss about Ibrah of the teaching and learning based on the story of the Prophet Khidir in surah al-Kahfi (60-82). The method of this study is an analysis of the surah based on the views of the tafsir books such as Tafsir al-Azhar, Tafsir Ibn Kathir, and Tafsir Tabari. The research has been done towards the methods used by the Prophet Khidir during the PdP process. The results show that the strategy of PdP that has been used in the presentation to students requires the use of two-way interaction between presenter and listeners based on example of (directly between of teacher and students), Tadarruj (gradually), al-Tarhib wa Targhib (encouragement and threat). This method is seen as one of the effective methods in the new millennium of PdP, especially in the formation of student’s morality.
 Abstrak
 Pembelajaran bukanlah sesuatu yang asing lagi dalam kalangan masyarakat di Malaysia pada hari ini. Hal ini dibuktikan melalui kepelbagaian program pembelajaran yang disiarkan melalui pelbagai saluran yang terdapat di Malaysia. Menjelang abad ke 21, pelbagai teknologi baru mula diperkenalkan bagi memantapkan pengajaran dan pembelajaran (PdP). Bermula tahun 2015, guru digalakkan untuk menggunakan pendekatan baru dalam memantapkan PdP dalam kelas antaranya persekitaran pembelajaran emosi yang menekankan kepada penghormatan, motivasi, peraturan dan ganjaran. Namun demikian, keperluan pembelajaran tersebut mestilah selaras dengan apa yang digariskan oleh syariat Islam. Oleh itu, kertas kerja ini akan membincangkan mengenai Ibrah pengajaran dan pembelajaran berdasarkan kisah Nabi Khidir dalam surah al-Kahfi (60-82). Metode kajian ini adalah analisis terhadap surah tersebut berpandukan pandangan dari kitab tafsir seperti Tafsir al-Azhar, Tafsir Ibn Kathir, dan Tafsir Tabari. Penelitian dilakukan terhadap metode yang digunakan oleh Nabi Khidir ketika proses PdP berlangsung. Hasil kajian menunjukkan bahawa strategi PdP yang digunakan dalam penyampaian kepada pelajar memerlukan penggunaan kaedah interaksi dua hala di antara penyampai dan pendengar berdasarkan contoh (antara guru dan pelajar secara langsung), Tadarruj (beransur-ansur), al-Tarhib wa Targhib (galakan dan ancaman). Kaedah ini dilihat sebagai salah satu kaedah yang efektif dalam PdP alaf baru khususnya dalam pembentukan akhlak pelajar.
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Solehodin and Khairun. "Pernikahan Beda Agama Perspektif Ulama Tafsir Lintas Mazhab." SALIHA: Jurnal Pendidikan & Agama Islam 6, no. 2 (2023): 155–70. http://dx.doi.org/10.54396/saliha.v6i2.661.
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The Qur'an has clearly regulated interfaith marriage, which prohibits Muslims from marrying non-Muslims. However, Muslim society often opposes this by marrying people of different beliefs. This article discusses religious marriage according to inter-school interpretation scholars. Referring to the primary source of the book Ahkam al-Quran by Abu Bakr Ahmad bin ʿAli al-Razi al-Jaṣṣāṣ, Ahkam al-Quran by Abu Bakr bin Abdullah bin al-Arabi, Ahkam al-Quran by 'Imad al-Din bin Muhammad al-Tabari al Kiya al-Harasi and Zadu al-Masir fi 'Ilm al-Tafsir by Abu al-Faraj Jamal al-Din bin Abd al-Rahman al-Jawzi. This article uses a descriptive qualitative method. Scholars of interpretation across schools of thought agree that it is forbidden to marry infidels and polytheists. The difference of opinion lies in the marriage to the people of a ahli kitab. There are scholars who absolutely do not allow marrying people of a ahli kitab, because people of a ahli kitab are someone who associates partners with Allah. The second opinion is that it is permissible to marry people of a ahli kitab on condition that they have converted to Islam. Third, it is permissible to marry people of a ahli kitab, provided that the intention of people of a ahli kitab are Jews and Christians. Fourth, it is makruh to marry people of a ahli kitab.
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Amin, Muhammad. "Kisah Adam dalam Al-Quran dan Alkitab Serta Pengaruhnya dalam Tafsir." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 21, no. 2 (2020): 276–89. http://dx.doi.org/10.19109/jia.v21i2.7422.
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This article is a comparative study of the story of Prophet Adam in the Koran and the Bible and its influence in the commentaries. By using a comparative approach, the writer compares the narrative description of the story in the Koran and the Bible, and how it influences the interpretation. There are many similarities in the narrative, such as the substance of creation, his placement in heaven, and the prohibition of eating from a tree. On the other hand, there are also many differences related to the details of the story and these differences have a considerable influence in the tafsir of the Koran, as evidenced by the acquisition of various information or history of israiliyyat in interpretive books such as the interpretation of al-Tabari, al-Baidhawi, and al-Kasysyaf.
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Al-Haddar, Muhsin. "KAJIAN TAFSIR DALAM KITAB SAHIH BUKHARI." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 11, no. 1 (2015): 1–19. http://dx.doi.org/10.24239/rsy.v11i1.68.
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This paper explains that Imam Bukhari in the book Shahih his interpretations have come from the hadiths. There is a special chapter in his book namely chapter of Interpretation. This paper wants to show that Imam Bukhari also could interpret the hadith sources. In this case writer would like to explain how the methods of interpretation. Moreover, whether Imam Bukhari as interpreter is the same with classical interpreters that using athar method. This is what will be revealed in this paper. To see this method the writer compared it with interpretation that written by Ibn Jarir al-Tabari and Ibn Kathir. The reason for using this interpretation because the two interpretations used athar method in explaining its interpretation. The Results of this comparison explaining that Imam Bukhari also can be regarded as a classical interpreter who explain tafseer using athar interpretation methods. Then, the manhaj used is bil ma'thur
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Hsb, Miswar Hamdani. "Makna Tartil dalam Al-Qur’an Surah Al-Muzzammil Ayat: 4 (Studi Komparatif: Tafsir Al-Munir, Tafsir Al-Qurtubi, Tafsir At-Thabari)." TSAQOFAH 4, no. 1 (2024): 963–80. http://dx.doi.org/10.58578/tsaqofah.v4i1.2642.
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This Journal Is Entitled The Meaning Of Tartil In The Qur'an Surah Al-Muzzammil Ayat: 4 (Comparative Study: Tafsir Al-Munir, Tafsir Al-Qurtubi, Tafsir At-Thabari), which discusses what the meaning of tartil is according to the Ulama', the community and especially according to the Ulama' interpretations that the author chose, namely Wahbah Az-Zuhaili, At-Thabari and Imam Al-Qurtubi, and this research was researched using library research by collecting data related to this research, then explained based on the data provided obtained. The data collection technique used is by collecting related books, scriptures and articles. And using a comparative interpretation method, namely by listing three interpretations from different books and then analyzing them and examining the differences and similarities in the problem. In this research, the formulation of the problem is: what is the meaning of tartil in the Al-Qur'an which is generally understood by the public, what is the meaning of tartil in the Al-Qur'an according to Ulama' in general, what is the meaning of tartil in the Al-Qur'an surah Al -Muzzammil verse 4 according to the teachings of Az-Zuhaili, Imam Al-Qurtubi, and Imam At-Thabari in their respective Tafsir. The results of this research show that the meaning of tartil which is generally understood by the public as reading the Al-Qur'an which is read slowly, among the public in general is only limited to the meaning slowly without exploring the meaning of tartil in detail, and as for tartil according to the Ulama', one of whom is Imam Al-Razi, namely, tartil is a confirmation of the obligatory command of tartil for qari (readers), namely the obligation to read slowly and recite clearly and give meaning to the reading, and Imam Al-Razi also quotes the opinion of Imam Az -Zajjaj regarding the meaning of tartil, namely "Reading clearly in each letter, whereas according to the imams the interpretation chosen by the author himself, namely the first, according to Wahbah Az-Zuhali tartil in Al-Munir's book of commentary is "Read the Qur'an slowly by explaining the letters, this will help to understand the Qur'an and reflect on it." (Wahbah Az-Zuhaili interprets slowly by explaining the letters to understand and contemplating the Al-Qur'an, the second according to Imam Al-Qurtubi is "Do not rush in reading the Al-Qur'an, but read it carefully, slowly, and also reflect on the meaning of what you read", the third According to Imam At-Tabari, "explain the contents of the Qur'an when you read it, and read it tartly and well."
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Syahriel Fahdzlan, Mhd, M. Hanafi Ramadhan Ginting, and Brian Avandi. "INTEGRATION OF SOCIAL CONCEPTS IN THE INTERPRETATION OF THE QURAN: A STUDY OF THE RELATIONSHIP BETWEEN THE SOCIAL AND THE SPIRITUAL." Al - Mujaddid: Jurnal Ilmu-ilmu Agama 5, no. 1 (2023): 70–89. https://doi.org/10.51482/almujaddid.v5i1.116.
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Abstract This study investigates the integration of social and spiritual values in Qur'anic Tafsir, analyzing both classical and contemporary interpretations. Through a qualitative approach utilizing hermeneutical and thematic content analysis, the research examines how key mufassirun, such as al-Tabari, Ibn Kathir, al-Qurtubi, Quraish Shihab, Sayyid Qutb, and Maududi, interpret Qur'anic teachings on justice, poverty, and human relations. The findings reveal that social values such as justice and charity are deeply intertwined with spiritual principles, with both classical and modern Tafsir emphasizing the necessity of integrating personal piety with social responsibility. Contemporary scholars have further developed these concepts to address modern challenges like economic inequality and human rights, demonstrating the enduring relevance of Qur'anic guidance for today’s societal issues. This research contributes to the broader discourse on Islamic ethics and the role of religion in social reform, highlighting the balance between spiritual growth and the pursuit of social justice.
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Laelani, Lilih, and Edi Komarudin. "An Analysis of Repetition Style in the Qur'an According to Al-Tabari's Commentary." Hanifiya: Jurnal Studi Agama-Agama 6, no. 2 (2023): 115–32. http://dx.doi.org/10.15575/hanifiya.v6i2.17795.
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Repetition (al-Tikrar) is one of the language styles used in the Qur'an. Currently, many hufadz of the Qur'an start memorizing from surah 30. The problem is that as a Muslim, he must increase his interaction with the Qur'an from reading, memorizing, understanding and practicing it. The purpose of this research is to know and understand the meaning of repetition style in the Qur'an based on the theory of qawa'id at Tafsir by Uthman al Sabt, to identify and know the letters in chapter 30 which contains At Tikrar's rules, to understand the analysis of At Tikrar's rules. Researchers conducted this research through library research with a qualitative descriptive analysis research type. The researcher used the main source of the book Qawa'id at Tafsir, Jam'an wa Dirasatan by Khalid bin 'Utsman Al-Sabt. Secondary sources are the Al-Qur'an Juz 'Amma (juz 30) and the Book of Tafsir Jami' al Bayan 'an Ta'wil Ay al-Qur'an by Imam Al-Tabari. This study found that the language style of At Tikrar in Al Qur'an Juz 30 is found in 35 of the 37 surahs al mufashalat (short). In almost all surahs there are verses, sentences, or words that are repeated, either in pronunciation or editorial or repetition of meaning, except for two surahs that do not have repetition of meaning or lafazh, namely the 105th Surah Al-Fil and the 108th Surah Al-Kauthar.
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Johnderose, Ahmad Qolbi, Ibnu Yaqzan Qur'any, Muhammad Hafidz Syaputra Utama, and Niken Sylvia Puspitasari. "The Philosophy of Mountains in the Qur’an and Its Lessons on Stability, Resilience, and Environmental Ethics." TAFSE: Journal of Qur'anic Studies 9, no. 2 (2024): 241. https://doi.org/10.22373/tafse.v9i2.29034.
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The Qur’an presents mountains not only as geological formations but as profound symbols of cosmic balance (mīzān), spiritual resilience, and divine wisdom. This study examines their philosophical significance by integrating classical and modern Qur’anic exegesis (tafsir) with contemporary environmental ethics and scientific perspectives. Employing a qualitative approach with thematic and comparative tafsir analysis, this research explores Qur’anic references to mountains (jabal, rawāsi, ṭūr) through interpretations by Al-Tabari, Ibn Kathir, Al-Razi, and M. Quraish Shihab. Findings indicate that mountains function as both stabilizers of the earth and metaphors for human endurance, patience, and revelation. Their Qur’anic depiction aligns with the concept of mīzān (divine balance), illustrating the interconnectedness between natural order and moral responsibility. Additionally, the study emphasizes human stewardship (khalīfah fil ard’) and ethical responsibility toward nature, drawing links between Islamic teachings and contemporary sustainability discourse. By bridging scriptural interpretation with ecological thought, this study underscores how the Qur’anic philosophy of mountains provides ethical insights into environmental conservation.
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Rohmansyah, Rohmansyah. "Critical Analysis on the Thoughts of Ibn Jarir al-Tabari about Jilbab in the Quran Surah al-Aḥzab Verse 59". Millati: Journal of Islamic Studies and Humanities 4, № 2 (2019): 117–36. http://dx.doi.org/10.18326/mlt.v4i2.117-136.
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When viewed from the aspect of the definition of the jilbāb (long, loose-fit outer garment worn by some Muslim women), the issue of jilbāb is a social-religious problem that is often used as a material for discussion among experts of fiqh (Islamic jurisprudence) and tafsir (exegesis, interpretation), both classic and contemporary. This research focuses on the interpretation of the jilbāb in the Quran Surah al-Aḥzab verse 59 based on the view of al-Tabari. The researcher conducts a critical study of his thoughts by using the library research method and the sociological-historical approach. The findings proved that al-Tabari was a very careful person in interpreting the Quran based on the hadith (the record of the words, actions, and the silent approval of the Islamic prophet Muhammad) and the atsar (the words or actions) of the sahabah (the companions of the prophet). The jilbāb, according to him, was something that covered the head, face, and one of the eyes (the left one). Such interpretation of al-Tabari certainly cannot be separated from the aspects of socio-historical phenomena that occurred in the past where the Abbasid Caliphate’s seizure of territory took place to have implications for human freedom, especially for women. Such a condition of insecurity for a woman that made al-Ṭabari interpreted jilbāb as such in order to protect women. However, if the definition of jilbāb is contextualized today, then it is no longer relevant because the conditions are safe, and women are free to fulfill their needs. Still, a woman must maintain her honor and cover her aurat (intimate parts in Islam), except for something that can be seen which are the palm of the hands, and the face.