Israf Revisited: A Gadamerian Fusion of Horizons in Tafsir Al-Azhar and Tafsir Al-Mishbah

Ahmed Hafiz Al Fikri; Halimatussa'diyah Halimatussa'diyah; Raden Ayu Erika Septiana; Kusnadi  Kusnadi; Ahmad Syarif Hidayatullah

doi:10.61994/alshamela.v4i1.2360

Authors

Ahmed Hafiz Al Fikri Universitas Islam Negeri Raden Fatah Palembang Author
Halimatussa'diyah Halimatussa'diyah Universitas Islam Negeri Raden Fatah Palembang Author
Raden Ayu Erika Septiana Universitas Islam Negeri Raden Fatah Palembang Author
Kusnadi Kusnadi Universitas Islam Negeri Raden Fatah Palembang Author
Ahmad Syarif Hidayatullah Universitas Islam Negeri Raden Fatah Palembang Author

DOI:

https://doi.org/10.61994/alshamela.v4i1.2360

Keywords:

Israf, Gadamerian hermeneutics, fusion of horizons, Tafsir al-Mishbah, Tafsir al-Azhar

Abstract

This study examines the Qur'anic concept of israf (excess) through Hans-Georg Gadamer's fusion-of-horizons hermeneutics, comparing the interpretations found in Tafsir Al-Azhar by Buya Hamka and Tafsir Al-Mishbah by M. Quraish Shihab. Because israf spans personal, social, and structural domains, its contemporary significance cannot be captured through descriptive comparison alone. A Gadamerian reading of Tafsir Al-Azhar and Tafsir Al-Mishbah is important because the two works emerge from different Indonesian historical horizons, enabling a dialogical account of how Qur'anic meaning is rearticulated across changing contexts. This qualitative library research analyzes seven israf verses across six thematic clusters (QS. An-Nisa [4]: 6; Al-An'am [6]: 141; Al-A'raf [7]: 31 and 81; Al-Furqan [25]: 67; and Ash-Shu'ara [26]: 151–152) through four stages of Gadamerian hermeneutics: historical reading, pre-understanding, fusion of horizons, and contemporary application. The findings show that both exegetes agree that israf constitutes transgressing reasonable limits, extending from the personal-consumptive, moral-behavioral, and fiduciary domains to the structural-political domain, while differing in emphasis: Tafsir Al-Azhar foregrounds socio-agrarian responsibility and leadership legitimacy within mid-twentieth-century Indonesia, whereas Tafsir Al-Mishbah foregrounds spiritual motive, structural justice, and wasathiyyah, reflecting late-twentieth- to early-twenty-first-century discourse. The fusion of these two interpretive horizons is relevant to contemporary issues, particularly social-media flexing and frugal living, as well as accountability in the management of public and fiduciary resources, and contributes a multidimensional hermeneutic reading of israf that connects personal ethics, social responsibility, and structural accountability within contemporary Indonesia, thereby reaffirming the Qur'anic message as shalih li kulli zaman wa makan (valid for every time and place).

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