Qurseey: International Journal of Interdisciplinary Qur'anic Studies

The Term of Al-Haya’ in the Qur’an: A Hermeneutical Perspective of Jorge J.E. Gracia

Tri Puji Lestari, M. Ghufron, Umar Farouq Haruna — Thu, 23 Jul 2026 00:00:00 +0700

This study analyzes the term al-haya’ (shame) in the Qur’an to address digital moral degradation, such as oversharing, hoaxes, and cyberbullying, that erode individual dignity. Using a qualitative library research approach, the Mustaqim thematic interpretation method is integrated with Jorge J.E. Gracia’s hermeneutics through three interpretive functions: historical, meaning, and implicative. Three key verses are inventoried: QS. al-Baqarah [2]: 26 (theological dimension), QS. al-Qasas [28]: 25 (socio-practical), and QS. al-Ahzab [33]: 53 (communication ethics), supported by asbābun nuzūl and semantic analysis of the root ḥ-y-y. The results show the term al-haya’ (shame) as an active instrument regulating vertical, horizontal, and internal relationships. The historical function revitalizes the original context; the semantic function reveals universal barriers to sin; the implicative function produces digital solutions: multi-layered hoax verification (QS. al-Baqarah [2]: 26), privacy limits on oversharing (QS. al-Qasas [28]: 25), and a 24-hour pause in responding to cyberbullying (QS. al-Ahzab [33]: 53). The findings are in line with digital literacy and self-control tools, enriching the thematic interpretation of the Qur'an and the foundation of the al-haya’-based educational model for digital trauma management.

Study of the Tafsir of QS. al-Isra’ 32 on Adultery in the Concept of Nafs Ammarah and the Perspective of Sigmund Freud's Psychoanalysis

Dian Erwanto, Muhammad Zakaria — Tue, 23 Jun 2026 00:00:00 +0700

This research discusses the meaning of Surah Al-Isra' verse 32 using the concept of psychoanalysis developed by Sigmund Freud and the concept of nafs ammarah mentioned in Surah Yusuf verse 53. In the view of some commentators, the prohibition against approaching adultery mentioned in the Quran means to avoid anything that could lead a person into it, as adultery requires a stimulation of the soul to commit it. The soul's stimulation referred to here corresponds to the "nafs ammarah" and to Freud's concept of the Id. Sigmund Freud's psychoanalytic approach is considered highly relevant to uncovering the meaning of the "soul's stimulation" discussed by commentators in this verse. This research is a literature review using a modern psychological approach, grounded in a scientific interpretation style and analytical methods. The results of this study indicate that the soul's impulses that can lead someone to fall into adultery are the nafs ammarah, based on the story of al-'Aziz's wife who asked Yusuf to serve her, and the concept of the id by Sigmund Freud, which operates in the subconscious based on the pleasure principle, leading to destructive, impulsive actions without considering the consequences. This research combines modern psychology with interpretations by Quranic scholars to provide a holistic and comprehensive understanding of the legal content of the Quran.

Reading Anxiety as a Predictor of Qur'anic Tahsin Ability among Junior High School Students in Ponorogo

Zennanta Agustia, Retno Widyaningrum — Mon, 13 Jul 2026 00:00:00 +0700

This study examined reading anxiety as a predictor of Qur'anic tahsin ability among junior high school students in Ponorogo. The problem addressed was whether fear, nervousness, and tension during oral Qur'anic reading are associated with lower accuracy in tahsin performance. A quantitative cross-sectional approach using simple linear regression was employed; therefore, the findings are interpreted as predictive and associative rather than causal. The sample consisted of 244 students from two public junior secondary schools in Ponorogo. Reading anxiety was measured using a 20-item Likert-scale questionnaire, while Qur'anic tahsin ability was assessed through a standardized oral reading test using a tahsin rubric. The reading anxiety instrument showed excellent internal consistency (Cronbach's Alpha = 0.970), corrected item-total correlations ranging from 0.745 to 0.798, and a dominant factor structure, as supported by KMO = 0.983 and Bartlett's test (p < 0.001). Simple regression showed that reading anxiety negatively predicted Qur'anic tahsin ability (B = -0.259, t = -17.645, p < 0.001, R² = 0.563). Bootstrapping with 5,000 resamples confirmed the negative coefficient, with a 95% CI of [-0.307, -0.216]. Spearman correlation also showed a strong negative monotonic association, rho = -0.909, p < 0.001. These findings indicate that emotionally safe correction and supportive oral reading practice should accompany tajwid accuracy in tahsin learning.

The Linguistic (Lughawī) Orientation in Indonesian Qur’anic Exegesis: A Comparative Study of Mahmud Yunus’s Tafsir Qur’an Karim and M. Quraish Shihab’s Tafsir al-Mishbah

Nur Azizah, Zaki Khabib Nasirin — Mon, 27 Jul 2026 00:00:00 +0700

This study compares the linguistic (lughawī) orientation of Mahmud Yunus’s Tafsir Qur’an Karim, one of the earliest Qur’anic commentaries written in Indonesian, with that of M. Quraish Shihab’s Tafsir al-Mishbah. It focuses on how both exegetes employ Arabic lexical and semantic analysis to elucidate Qur’anic vocabulary and meanings. This qualitative study adopts a library-research method and applies comparative textual analysis to the two commentaries, supplemented by relevant secondary literature. The findings demonstrate that linguistic analysis is a prominent feature of Yunus’s commentary, although his explanations are generally concise and practical. He also strategically employs footnotes to clarify important terms and concepts, thereby making the Qur’anic message more accessible to readers with limited proficiency in Arabic. Shihab similarly adopts a linguistic approach, but develops his analysis in greater depth and detail. Despite their differences in analytical depth and mode of presentation, both exegetes regard proficiency in Arabic as indispensable to a nuanced understanding of the Qur’an. The study concludes that Yunus made a significant contribution to the development of Indonesian Qur’anic exegesis by introducing an accessible form of linguistic interpretation, while Shihab’s work represents a more elaborate application of the same exegetical orientation.

Qur’anic Perspectives on Islamic Ethical Values as the Foundation of Business Ethics

Laila Azkiya Ulinnuha — Mon, 27 Jul 2026 00:00:00 +0700

The rapid expansion of digital business in Indonesia has been accompanied by various commercial practices that neglect ethical considerations, highlighting the need for a robust and comprehensive moral framework. This study aims to identify and analyze Qur’anic ethical values as the conceptual foundation of Islamic business ethics within contemporary commercial contexts. It employs a Systematic Literature Review (SLR) based on the Preferred Reporting Items for Systematic Reviews and Meta-Analyses (PRISMA) protocol, examining seventeen peer-reviewed scholarly articles published between 2022 and 2025. The thematic analysis identifies five fundamental ethical principles. First, honesty, grounded in Qur’an 83:1–3, prohibits all forms of fraud and deception in commercial transactions. Second, justice, as articulated in Qur’an 16:90, requires equitable treatment of all stakeholders. Third, trustworthiness (amānah), based on Qur’an 4:58, demands professionalism, integrity, and accountability in fulfilling entrusted responsibilities. Fourth, the prohibition of causing harm, derived from Qur’an 7:85, condemns exploitation, monopolistic conduct, and other destructive business practices. Fifth, social responsibility, grounded in Qur’an 2:267, encourages the allocation of wealth and business gains toward the promotion of public welfare. Collectively, these principles constitute a holistic framework of Islamic business ethics in which business success is assessed not solely in terms of economic performance, but also through its contribution to social well-being and its accountability before Allah.