Tanzil: Jurnal Studi Al-Quran http://journal.sadra.ac.id/ojs/index.php/tanzil <p><em>TANZĪL </em>is a refereed academic journal published by Sekolah Tinggi Agama Islam (STAI) Sadra in Jakarta. The journal conscientiously aims to provide a scholarly platform for critical and informed articles, particularly in Qur’anic studies. The article arises such issues in the form of literature study, individual research, and critical book review, arise out of classical and contemporary discussions from varied traditions, either Eastern, Western in the hope to contribute the resolution of various It theoretical, methodological, and practical issues in the aforementioned fields.</p> <p>The journal invites scholars and experts working in all disciplines in the Islamic Studies. Articles should be original, research-based, unpublished and not under review for possible publication in other journals. All submitted papers are subject to review by the editors.</p> <p>Tanzil: Jurnal Studi Al-Quran published two times a year in April and October.</p> <p>E-ISSN: 2503-0612 ISSN:2460-917X</p> Sekolah Tinggi Agama Islam (STAI) Sadra en-US Tanzil: Jurnal Studi Al-Quran 2460-917X ANALISA TERM NISĀ’ DALAM Q.S ĀLI ‘IMRĀN [3]: 14 http://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/194 <p><em>One of the Islamic religious thinkers who has contributed to the contemporary era is Muhammad Syahrur. Syahrur argues that in understanding the verse, it is not always fixed on traditional interpretation. On </em><em>Q.S Āli ‘Imrān [3]: 14</em> <em>in interpreting the word </em><em>nisā’</em><em> which according to him, the word if it is interpreted as "adult woman" is not appropriate at this time. This study uses a library research approach and uses a semantic method. Syahrur also uses the term </em><em>lā tarādduf</em><em> theory, namely the anti-synonymity theory in which the theory is that one word has several meanings according to the context of the verse. Syahrur pointed out that the position of women is equal to that of men, so that women are not considered as objects of oppression and are equalized with objects</em><em>.</em></p> Dwi Elok Fardah Maula Sari Copyright (c) 2022 Tanzil: Jurnal Studi Al-Quran https://creativecommons.org/licenses/by-nc-sa/4.0/ 2022-04-13 2022-04-13 4 2 71 82 10.20871/tjsq.v4i2.194 HERMENEUTIKA DALAM TAFSIR AL-MISHBĀH http://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/186 <p><em>Muhammad Quraish Shihab is one of the scholars and scholars of Indonesian Muslims who pursue the field of interpretation of the Qur'an. His works have contributed to the development of science in Indonesia, especially in the field of the Qur'an. Of his many works, Tafsir Al-Mishbāh: The Message, Impressions and Harmony of the Qur'an is a Masterpiece that makes his name soaring as one of the muffasir Indonesia, which is able to write the interpretation of the Qur'an 30 Juz from volumes 1 to 15. The interpretation in </em><em>Q.S</em><em> Al-Aḥzāb</em><em> verse 59 Quraish Shihab interprets by revealing </em><em>asbāb a</em><em>l</em><em>-nuzūl</em> <em>verse, that before this verse came down the way of dressing women either </em><em>s</em><em>laves or </em><em>f</em><em>ree </em><em>w</em><em>omen is the same, therefore men with striped noses often interfere with suspecting all such women are slaves. In order to preserve the honor of the free woman, the verse goes down. According to Quraysh Shihab, in addition to differences between the scholars, </em><em>Q.S</em><em> Al-Aḥzāb</em><em> verse 59 does not command women to wear the hijab, on the grounds that the above verses come down as they already wear the hijab, it's just that the way to wear it has not been obeyed as the verse</em><em>.</em></p> Himmatur Riza Vika Rachmania Hidayah Copyright (c) 2022 Tanzil: Jurnal Studi Al-Quran https://creativecommons.org/licenses/by-nc-sa/4.0/ 2022-04-19 2022-04-19 4 2 83 94 10.20871/tjsq.v4i2.186 TELAAH PERKEMBANGAN TAFSIR PERIODE MODERN http://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/181 <p><em>The Qur'an is the Kal</em><em>ā</em><em>mull</em><em>ā</em><em>h which was revealed by Jibril to the Prophet Muḥammad Saw. as a guide for those who are pious, in understanding it is not enough just to translate. So, in need of special knowledge, namely the science of interpretation. The interpretation of the Qur'an always develops every era, this is proven by the many works of interpretation </em><em>that</em><em> have emerged from the classical to the modern period. In addition, the scholars of the Qur'an have different opinions in dividing the periodization of the development of the interpretation of the Qur'an, either in three, four, or six periodizations</em><em>,</em> <em>l</em><em>ike Ḥusein </em><em>Al-Dhahabī</em><em>, Fahd Al-Rūmi, Ṣal</em><em>ā</em><em>h Al-Kh</em><em>ā</em><em>lid</em><em>ī</em><em>, and Rotraud Wieland. For this reason, in this simple paper, it will be specifically explained about the development of the interpretation of the modern period which includes, socio-political and religious conditions, the background of the emergence of renewal, the characteristics of interpretation, sources, methods, styles, systematic interpretation, famous commentators of the modern period, and analysis. the validity of the interpretation in </em><em>that</em><em> period</em><em>.</em></p> Ahmad Agus Salim Hazmi Ihkamuddin Copyright (c) 2022 Tanzil: Jurnal Studi Al-Quran https://creativecommons.org/licenses/by-nc-sa/4.0/ 2022-04-22 2022-04-22 4 2 95 106 10.20871/tjsq.v4i2.181 KONTEKSTUALISASI SURAH AL-KĀFIRŪN DI TENGAH PLURALISME BERAGAMA http://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/203 <p><em>This research aims to discuss the interpretation of Surah Al-Kāfirūn that is contextualized in a pluralistic society. Motivated by increase in cases of conflict in the name of religion caused by intolerance, radicals, even discriminatory and sentimental actions against other groups. This article on the contextualization of Surah Al-Kāfirūn amid in religious pluralism with a ma‘na cum maghzā approach aims to provide an understanding and explanation of moderation in religion, such as: The values of tolerance inter-religious, as well as infidels freedom should be guaranteed, both individually and in groups, to practice in worship or social-religious rites according to their respective beliefs without disturbing and hurting each other, either by word or deed. Through the ma‘na cum maghzā approach, the contextualization of Q.S Al-Kāfirūn provides more explanations to be practiced in a pluralistic society. The author hypothesizes that every claim to the truth of his religion is still needed as a form of affirmation of the identity of his belief, but this is not allowed in the aspect of communication between extra-religious, that inter-religious people can live in harmony and peace. Furthermore, this article tries to formulate the values of tolerance in Q.S Al-Kāfirūn or eliminate religious conflicts in a plural society and radicalism by using the theory of ma‘na cum maghzā</em><em>.</em></p> Achmad Soib Copyright (c) 2022 Tanzil: Jurnal Studi Al-Qur'an https://creativecommons.org/licenses/by-nc-sa/4.0 2022-04-28 2022-04-28 4 2 107 118 10.20871/tjsq.v4i2.203 KITAB TAJWID NAẒAM BATU NGOMPAL TUAN GURU KIAI HAJI MUHAMMAD ZAINUDDIN ABDUL MADJID http://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/208 <p><em>Many Scholars in the archipelago have done the teaching of Quranic sciencies, for example tajwid science. One of them is Maulana Sheikh Tuan Guru Kiai Hajj Muhammad Zainuddin Abdul Madjid. This charismatic scholar who is from Lombok, Nusa Tenggara Barat has the book under the title, Nazam Batu Ngompal. However, this book is not as popular as the books of other scholars in Indonesia. Thus, this article tries to describe and see the superior or unique side, and the shortcomings, as a form of popularization in the archipelago. This article is a qualitative article that uses the interview method and literature review in collecting data, which is then analyzed and described. As a result, there are five unique features of Nazam Batu Ngompal: First, the uniqueness of the name, which is different from the Nusantara books in general. Second, it is written in three languages: Arabic, Indonesian, and Sasak. Third, written using Arabic-Jawi or Arabic-Pegon script. Fourth, the dominant language is Indonesian but arranged according to Arudh Science. Fifth, it contains messages about the importance of recitation and learning from the experts. Meanwhile, the drawback is that there is a need for a broad consultation</em><em>.</em></p> Salim Rahmatullah Mohd. Shafiee Bin Hamzah Copyright (c) 2022 Tanzil: Jurnal Studi Al-Quran https://creativecommons.org/licenses/by-nc-sa/4.0 2022-07-07 2022-07-07 4 2 119 134 10.20871/tjsq.v4i2.208