The anti-corruption discourse in Tafsir At-Tanwir is a logical consequence of an interpretive orientation that is responsive to the socio-political realities of Indonesia. This discourse is constructed through at least three main thematic frameworks, which are analyzed below based on the interpretation of several verses in Surah al-Baqarah [2].

One of the most fundamental themes in Tafsir At-Tanwir’s anti-corruption discourse frames the practice of corruption within a theological framework, positioning tawhid (the oneness of God) as the central principle of social life. Tawhid is understood not merely as a theoretical acknowledgment but as an existential commitment that demands full adherence to divine values and a rejection of modern “idolatry,” such as the obsession with wealth, status, and power.

In interpreting Q.S. al-Baqarah [2]: 163, Tafsir At-Tanwir asserts that many people treat wealth and power as ultimate life goals, leading them to violate divine commandments through acts of corruption, theft, and plunder. At-Tanwir expands the concept of ilāh (deity) beyond traditional idols to include anything that becomes the object of ultimate loyalty. By referencing classical scholars like al-Aṣfahānī and Ibn Taymiyyah, Tafsir At-Tanwir argues that when wealth or position becomes the primary focus of life, it effectively becomes a “god.” This verse is thus used to show that corruption is not merely a criminal offence but a deviation from tawhid, a form of modern polytheism where God is replaced by the “deity” of material wealth [15].

This is further reinforced by the interpretation of Q.S. al-Baqarah [2]: 170, which addresses taqlid (blind imitation). Tafsir At-Tanwir connects this to a corrupt mentality where corruption becomes culturally inherited and normalized. This interpretation frames corruption as a form of systemic and cultural corruption, where perpetrators feel no guilt because they are merely “following what has already been done” as part of a “systematic legacy” [16]. At-Tanwir’s analysis finds a parallel in academic discussions of systemic corruption. James C. Scott, for example, argues that such behavior often emerges from a clash between formal public norms and deeply ingrained traditional values, such as obligatory gift-giving or strong kinship loyalties [17].

Furthermore, the interpretation of Q.S. al-Baqarah [2]: 85 adds another dimension. The verse refers to the behavior of the Children of Israel who practiced religion selectively. At-Tanwir highlights the tendency among some to exhibit religious symbols while, in practice, deifying rank and authority. In this context, corruption emerges as a form of dishonesty disguised in religious appearances [18]. Additionally, Q.S. al-Baqarah [2]: 257, which uses the metaphors of ẓulumāt (darkness) and nūr (light), is interpreted as representing a socially decayed condition resulting from the abandonment of tawhidic values. Those who distance themselves from tawhid are said to live in moral darkness, reflected in practices of corruption and injustice [19].

By framing corruption through these diverse verses, Tafsir At-Tanwir achieves a significant conceptual reframing. It elevates corruption from a mere legal or criminal offence into a profound spiritual crisis rooted in the deviation from tawhid. Whether manifested as the deification of materialism, the blind imitation of corrupt culture, or the hypocrisy of selective piety, the core message is consistently that corruption is ultimately a symptom of a compromised monotheistic conviction.

The next most pointed theme in the discourse is directed at the phenomenon of increasing religious expression through rituals that are not accompanied by social implications. Tafsir At-Tanwir identifies a growing gap between ritual observances, such as prayer (ṣalāh), fasting, and hajj, and the Muslim community’s social responsibility.

In its interpretation of Q.S. al-Baqarah [2]: 3, Tafsir At-Tanwir criticizes ritual prayer that fails to impact ethical conduct. At-Tanwir defines a perfect prayer as one that integrates both its spiritual and physical dimensions, requiring not only correct movements but also a state of humility (khusyū’) and submissiveness (khudū’) that internalizes its moral purpose. By linking this verse to Q.S. al-`Ankabūt [29]: 45 (“Indeed, prayer prevents immorality and wrongdoing”), Tafsir At-Tanwir argues that prayer must function as a moral safeguard. Consequently, if individuals who pray regularly still engage in corruption, theft, and fraud, then they are most likely not acting in accordance with God’s guidance. [20].

A similar message is found in Q.S. al-Baqarah [2]: 21, which calls on humanity to worship Allah. Here, Tafsir At-Tanwir criticizes religious practice that reduces worship to a mere formality. At-Tanwir specifically links this verse to the increasing number of hajj pilgrims, an outward display of piety that, paradoxically, does not correlate with a reduction in corruption, collusion, and nepotism (KKN) [21]. This critique is particularly relevant when validated by contemporary data. Indonesia’s hajj pilgrim quota reached a record 241,000 in 2024 [22], reflecting high religious enthusiasm. Yet, during the same period, Indonesia’s Corruption Perception Index (CPI) has shown no sustained improvement, returning to 34 in 2023, the same level as in 2014 [23]. Another report, such as a national survey by the Indonesian Survey Institute (LSI) in 2017, also confirms this paradox, showing that a high level of religiosity correlates with a strong anti-corruption attitude, but does not significantly reduce the corrupt behavior itself [24].

The critique continues in the interpretation of Q.S. al-Baqarah [2]: 183, a verse about fasting, which is presented as a mechanism for cultivating a taqwa (God-consciousness) with direct social implications. Citing a hadith from Ṣaḥīḥ al-Bukhārī, Tafsir At-Tanwir emphasizes that fasting is meaningless if one does not abandon false speech and wrongful actions. Furthermor, At-Tanwir directly states the irony that in a nation where so many fast, corruption remains rampant, suggesting that the spiritual essence of the ritual has been lost [25].

Moreover, in the interpretation of Q.S. al-Baqarah [2]: 208 which commands Muslims to enter Islam kāffah (completely). Tafsir At-Tanwir interprets this as a critique of sectoral religiosity, where Islamic values are applied in personal worship but neglected in social conduct. This is seen in behaviors such as environmental destruction, corruption, looting, adultery, hedonism, and consumerism. In Tafsir At-Tanwir’s view, complete Islam must manifest in all aspects of life, encompassing faith (ʿaqīdah), worship (ʿibādah), ethics (akhlāq), and worldly transactions (muʿāmalah dunyawiyyah) [26]. The critique of ineffective religiosity also appears in Q.S. al-Baqarah [2]: 188, which forbids bribery, stating that such acts indicate a failure to make faith the foundation of ethical decision-making [27].

Through its reading of these verses, Tafsir At-Tanwir delivers a vital message that authentic piety is piety with social implications. Worship must not remain a symbolic formality but should shape individuals who are honest, just, and accountable.

In addition, Tafsir At-Tanwir interprets corruption as a deviation from ethical values in leadership, symbolically portrayed through actions that destroy the social order. In its interpretation of Q.S. al-Baqarah [2]: 205, At-Tanwir illustrates a figure who appears to promote peace but behaves destructively when given power. This character not only causes environmental damage but also represents the hypocritical nature of leadership devoid of trustworthiness. Tafsir At-Tanwir suggests that social destruction, often exacerbated by corruption, is frequently cloaked in religious imagery and rhetoric of good, while it causes profound harm [28].

Further, the interpretation of Q.S. al-Baqarah [2]: 267 highlights the importance of the source of wealth used in charitable giving (infāq). The verse commands believers to give from the “good things” (ṭayyibāt) they have earned. Tafsir At-Tanwir uses this to launch a sharp critique of those who donate wealth acquired through illicit means like corruption, rejecting the notion that such charity can “purify” unlawful gains. At-Tanwir argues this practice is worse than what the verse literally forbids, as it stems from an inability to even distinguish lawful from unlawful wealth [29]. This theme is reinforced through the interpretation of verses 168, 170, and 188, which similarly link corruption to impure sustenance and unethical economic behavior.

Meanwhile, in the interpretation of Q.S. al-Baqarah [2]: 268, Tafsir At-Tanwir offers a more explicit socio-historical critique relevant to the Indonesian context. At-Tanwir recounts how, during the early years of Indonesia’s independence, leaders exhibited a sincere spirit of service, living simply and refraining from self-enrichment or nepotism. However, over the following decades, a shift in values emerged. Leadership gradually became oriented toward personal and familial gain, even through unethical means such as corruption [30].

Thus, although Tafsir At-Tanwir does not provide specific historical references, the interpretation of verse 268 not only highlights personal moral failure but also offers a historical and sociological reading of the shift in leadership values in Indonesia. Tafsir At-Tanwir presents corruption as not merely an individual wrongdoing but a systemic symptom of deteriorated value orientation at the structural level. Through this approach, Tafsir At-Tanwir expands its Qur’an-based critique to include social injustice legitimized by power.

These examples demonstrate that Tafsir At-Tanwir constructs a layered critique of corrupt leadership, one that harms society and taints religious values. Corruption is not treated merely as an isolated act, but as a phenomenon linked to the erosion of integrity in the management of authority and wealth. Consequently, the commentary functions both as a moral warning and as a call to build a governance system that is clean, just, and aligned with religious principles.

The claim that Tafsir At-Tanwir is a strategic and consciously designed project is not merely an analytical inference but is substantiated by observations of its production process. Unlike Qur’anic interpretations authored by individuals, At-Tanwir is the product of a highly structured, multi-stage institutional mechanism coordinated by the Majelis Tarjih dan Tajdid [31]. This process, observed firsthand, ensures that the final text is both intellectually rigorous and ideologically aligned with Muhammadiyah’s broader mission [32].

The first stage is the Halaqah Penemaan (Theme-Setting Roundtable), where the leadership of the Majelis Tarjih and the editorial team collaboratively determine the specific themes and sub-themes to be addressed for a given section of the Qur’an. This top-down thematic planning is crucial, as it is the stage where contemporary societal issues are explicitly identified and selected as the interpretive focus. The authors’ observation confirms that these discussions directly engage with urgent national problems, ensuring that the commentary is immediately directed toward relevant concerns. Following this, expert writers from within the Muhammadiyah network, who possess relevant academic backgrounds for the chosen themes, are selected and commissioned [33].

Before beginning their work, these commissioned writers are gathered for a Halaqah Pra-Penafsiran (Pre-Interpretation Workshop). This stage serves as a crucial orientation where the editorial team aligns the vision and provides detailed technical instructions. Here, writers are briefed on the assigned themes, the mandatory application of the Manhaj Tarjih methodology, and Tafsir At-Tanwir’s desired characteristics, which are to be responsive, inspiring, and ethos-building. This briefing process ensures that each author, despite their individual expertise, operates within a unified institutional framework from the very outset [34].

Once the initial drafts are written, they are subjected to a critical review process in the Halaqah Penafsiran (Interpretation Discussion Forum). In this forum, the writer presents their work to a panel of reviewers, which includes senior members of the Majelis Tarjih, other subject-matter experts, and the editorial team. This stage functions as an internal peer-review system, where drafts are debated, challenged, and refined to ensure consistency, clarity, and fidelity to the Manhaj Tarjih (the official methodology) [35]. This collective intellectual vetting process, therefore, does not merely refine individual opinions but actively constructs the anti-corruption discourse as a consolidated, institutional stance.

The anti-corruption discourse in Tafsir At-Tanwir is not a neutral textual reading but is profoundly shaped by a dialectical process involving Muhammadiyah’s institutional identity and the Indonesian socio-political context. The commentary project was formally established during the organization’s Centennial Congress in 2010 [36], though its origins trace back to a 2009 magazine column [37]. It functions as a strategic tool for Muhammadiyah’s mission, transforming Qur’anic interpretation into a medium for shaping public consciousness and promoting social transformation.

This interpretive approach is rooted in two key foundations, which are its core ideology and its epistemology. Ideologically, Tafsir At-Tanwir reflects Muhammadiyah’s identity as an Islamic movement of Da’wah Amar Ma’ruf Nahi Munkar (enjoining good and forbidding evil) and Tajdid (Renewal), with the vision of realizing “a truly Islamic society” [38]. This envisioned society comprehensively implements Islamic values across all dimensions of life, as described in the Qur’an through terms such as khaira ummah (the best community) and umatan wasatha (a balanced nation) and syuhada ‘ala al-nas (witnesses over humanity) [39]. In terms of its epistemology, Tafsir At-Tanwir is grounded in the Manhaj Tarjih, a distinctive framework integrating bayani (textual), burhani (rational), and irfani (spiritual) approaches, allowing for interpretations relevant to modern social dynamics [40].

The bayani approach ensures that interpretations are anchored in textual and linguistic analysis of the Qur’an and Sunnah. The burhani approach, however, is what enables At-Tanwir’s deep contextual engagement by legitimizing the integration of rational thought and social realities into the interpretive process, producing a critique whose relevance is affirmed by the external empirical data cited earlier, such as the corruption statistics from KPK and LSI. Finally, the irfani approach allows the interpreters’ moral sensitivity and spiritual insight, shaped by Muhammadiyah’s activist ethos, to guide the interpretation toward addressing societal injustices.

Furthermore, Tafsir At-Tanwir’s official foreword explicitly outlines three guiding characteristics intended to ensure its transformative impact. It was designed to be (1) Responsive, directly addressing concrete societal problems; (2) Inspiring Dynamics, motivating Muslims toward proactive social and intellectual engagement; and (3) Inspiring Ethos, cultivating various societal values including a social ethos built upon justice, transparency, trustworthiness, and accountability. This stated intentionality to foster an ethos of good governance confirms that At-Tanwir’s engagement with corruption was not incidental but a deliberate and systematic feature of its design [41].

Moreover, the interpretations framing corruption as a deviation from tawhid align perfectly with this ideological stance, as tawhid serves as Muhammadiyah’s fundamental principle [42]. By elevating corruption from a legal issue to a matter of core faith, the discourse becomes a powerful tool for moral mobilization. However, this theological framing also presents a critical tension. Defining a universal civic problem in such exclusive terms may inadvertently limit its appeal to a broader audience. This reflects a dynamic within modern Islamic movements, which, as noted by scholars like Fazlur Rahman, often reinterpret classical concepts for contemporary socio-political ends [43].

Similarly, interpretations linking ritual worship with social responsibility reflect Muhammadiyah’s transformative da’wah orientation. This approach is rooted in the Theology of Al-Ma’un, introduced by its founder, KH. Ahmad Dahlan [44]. The principle is particularly evident in the interpretation of Surah al-Baqarah [2]: 208. Here, the four central elements of Muhammadiyah’s Islamic doctrine, faith (aqidah), ethics (akhlaq), worship (ibadah), and worldly transactions (muamalah duniawi), are underscored as integral components of a holistic Islamic life [45].

Finally, Tafsir At-Tanwir was composed within a context of a severe national crisis of public trust due to corruption. The anti-corruption discourse in Tafsir At-Tanwir is a direct continuation of a long-standing institutional concern within Muhammadiyah. This concern did not emerge suddenly. Rather, it had been a primary agenda of the organization long before this commentary was compiled. This concern was formally articulated in the Pernyataan Pikiran Muhammadiyah Abad Kedua, an ideological document produced at the same Centennial Congress in 2010 that mandated Tafsir At-Tanwir’s compilation. The declaration explicitly identifies corruption as a primary national challenge, thus directly linking At-Tanwir’s mission to this problem from its very inception [46].

This focus was not new but built upon earlier initiatives. These include a pre-centennial declaration in 2005 [47] and the 2006 publication of Fikih Antikorupsi by the Majelis Tarjih dan Tajdid [48]. The latter is particularly significant, as its development was driven by figures like Syamsul Anwar, who was also the key initiator of the Tafsir At-Tanwir project. In fact, his original proposal for the commentary again cited corruption as a critical motivation [49]. This consistent thread demonstrates that Tafsir At-Tanwir is an ideologically grounded and deliberate response to a tangible and urgent socio-political problem.