@article{Nurtawab_2021, title={Tafsīr al-Jalālayn at the Crossroads: Interpreting the Qur’ān in Modern Indonesia}, volume={6}, url={https://ajis.com.au/index.php/ajis/article/view/429}, DOI={10.55831/ajis.v6i4.429}, abstractNote={<p>Scholarly studies of Southeast Asian commentaries of the Qur’ān produced prior to the 20<sup>th</sup> century uncover the dominant position of <em>Tafsīr al-Jalālayn</em> as the main reference among other popular classical and medieval Qur’ānic commentaries authored by al-Baghawī, al-Khāzin and al-Bayḍāwī. In this article, I question the <em>Jalālayn</em>’s position in modernist exegetical activities, given the translated text is usually presented so briefly that it prevents authors of <em>tafsir</em> from giving extra-explanations as glosses. Meanwhile, there is an increasing trend in modern <em>tafsir</em> literature to expand commentaries from various disciplines. For this study, I examine selected verses from <em>Tafsir Qurän Karim</em> by an Azhari-trained scholar, Mahmud Yunus (d. 1982), as among the first complete Malay/Indonesian commentaries in the modern period (1938). I argue the<em> Jalālayn</em> was at a crossroads for being marginalised from mainstream modernist Indonesian <em>tafsir</em> literature. While the absence of <em>Jalālayn</em>’s role in modern Indonesian commentaries is obvious, modernist commentators do not entirely neglect some legendary elements usually found in classical and medieval Qur’ānic commentaries and add them to their commentary works.</p>}, number={4}, journal={Australian Journal of Islamic Studies}, author={Nurtawab, Ervan}, year={2021}, month={Dec.}, pages={4–24} }