Tanzil: Jurnal Studi Al-Quran

THE MEANING OF LAYLAH AL-QADR IN THE VIEW OF KHUMAYNĪ

Indra Wahyudi — 2026-04-14

The concept of the Night of Qadr (lailah al-qadr), an event immortalized and mentioned in the Qur'an, has even become part of the name of a surah in the Qur'an and has become a dream for people to be able to obtain or meet the Night of Qadr (lailah al-qadr), which is considered to have a reward exceeding a thousand months of worship. The Night of Qadr (lailah al-qadr) is interpreted and understood in an exoteric sense, referring to the process of the Qur'an's revelation, while interpretations that go beyond the literal meaning or that penetrate further to reveal the esoteric meaning of the concept are rarely found. This article attempts to analyze the meaning of the Night of Qadr in the view of Ayatullah Khumaynī, a great figure from Iran who became a revolutionary leader and a cleric who became a great leader in Iran. Using a Sufi hermeneutic framework such as tajalliyāt, qurb, and maqām, as well as a textual-thematic tafsīr method, this study examines how Khumaynī reads Q.S. Al-Qadr [97]: 1–5 not merely as a ritual explanation, but also as an ontological revelation, a tajallī of Muhammadiyah reality and maqām wilāyah. The results of this study show that, for Khumaynī, laylah al-qadr is not only the moment when the revelation of the Qur’an was sent down, but furthermore that night an existential experience where revelation, angels, and al-rūḥ (Jibrīl) function as channels of revelation (manifestation) closely related to the concepts of Nūr Muḥammad, maqām walī/imām, and transcendent time (a night that “transcends” chronological linearity).

ABDULLAH SAEED’S CONTEXTUAL APPROACH TO QUR’ANIC INTERPRETATION

Muhammad Barir — 2026-04-14

This study explores the epistemological foundations of Abdullah Saeed’s contextual hermeneutics within contemporary Qur’anic studies. In the twenty-first century, the growing demand to relate the Qur’an to changing social, ethical, and legal realities has made context-sensitive interpretation an important scholarly concern. Building upon and extending Fazlur Rahman’s double movement theory, Saeed introduces a contextual connector through a structured hierarchy of values that mediates between the historical meaning of the text and its contemporary application. This research employs a systematic conceptual mapping of Saeed’s interpretive framework, with primary reference to Interpreting the Qur’an: Towards a Contemporary Approach and Reading the Qur’an in the 21st Century. The findings indicate that Saeed offers several significant theoretical contributions, including refining interpretive stages, articulating ideal moral values, and classifying Qur’anic values hierarchically to guide contextual reasoning. This study reconstructs Saeed’s four-stage interpretive process into a simplified and integrative conceptual model that clarifies the epistemological relationship among text, interpreter, context, and application. Overall, Saeed’s framework reflects a coherent epistemological architecture that integrates sources of knowledge, methodological principles, and criteria of interpretive validity to support responsible and contextually grounded Qur’anic interpretation in contemporary Muslim societies. The coherence of the four stages of contextual interpretation constitutes a central element of Saeed’s epistemological validity; the omission of any stage would undermine the internal consistency of the method and consequently weaken its interpretive legitimacy. This study also identifies a reconstructed interpretive framework presented as a conceptual map.

ISRĀ’ILIYYĀT NARRATIVES IN IBN KATHĪR’S TAFSĪR

Supriyanto Supriyanto — 2026-04-14

The presence of isrā’iliyyāt narratives within the tradition of Qur’anic exegesis has long been a subject of scholarly debate, particularly concerning the extent to which narratives originating from earlier religious traditions may be used in the interpretation of Qur’anic verses. Among classical exegetes, Tafsīr al-Qur’ān al-Aẓīm, the work of Ibn Kathīr, is widely recognized for its strong reliance on transmitted reports (riwāyat) in the interpretation of the Qur’an. Within this framework, Ibn Kathīr’s tafsir frequently engages with isrā’iliyyāt narratives that appear in earlier exegetical materials. This study aims to analyze how Ibn Kathīr evaluates and manages isrā’iliyyāt narratives in his tafsir and to identify the interpretive patterns he employs when dealing with such reports. Using a qualitative method through textual analysis combined with an intertextual approach, this research examines selected isrā’iliyyāt narratives cited in Ibn Kathīr’s tafsir and analyzes how these narratives are interpreted, assessed, and contextualized. The findings indicate that Ibn Kathīr adopts a selective and critical evaluative framework in dealing with isrā’iliyyāt. Although he pays attention to the chain of transmission (sanad), his assessment does not rely solely on sanad verification. He also evaluates the content of these narratives, particularly by comparing them with Qur’anic verses and authenticated prophetic traditions. Reports that contradict established Islamic theological principles or authentic hadith are explicitly rejected, whereas narratives that do not conflict with the core teachings of Islam are occasionally used cautiously to supplement the historical context or narrative details of particular verses. These findings demonstrate that Ibn Kathīr’s engagement with isrā’iliyyāt is not an uncritical accommodation but rather operates within a structured interpretive framework that integrates both transmission criticism and content evaluation.

SLOW LIVING IN THE QUR’AN

Putri Qurrota A'yun — 2026-04-14

The fast pace of modern life has given rise to various psychological and spiritual problems. Demands for productivity and social pressure cause people to lose balance between their worldly and spiritual needs. Phenomena such as stress, anxiety, and even loss of identity show that people no longer live according to external standards without regard for their inner condition and well-being. In response to this, some individuals have begun to adopt a slow living lifestyle as an effort to rearrange the rhythm of life. This study aims to reveal the concept of slow living from the perspective of the Qur’an through a thematic study of five main terms, namely ḥayāh, ma‘īshah, dunyā, khushū‘, and muṭma’innah, using library research and a sociological contextual approach. The results of this study found that each word examined has a different conceptual contribution, such as ḥayāh indicating the essence of the purpose of life, ma‘īshah explaining a balanced life, dunyā emphasizing not to live materialistically, khushū‘ indicating the importance of spiritual aspects in life, and muṭma’innah describing the peak of peace of mind as the result of a slow living lifestyle. This finding confirms that slow living, from the perspective of the Qur’an, is not merely a matter of regulating the rhythm of life, but rather a way of life that balances physical and spiritual aspects. Through this balance, it is hoped that people can live their lives in a more conscious, calm, and purposeful manner, thereby achieving peace of mind and a more meaningful life.

IMPLEMENTATION OF MAQĀṢID AL-QUR’ĀN IN ACEH’S QANUN

Sultan Mujahidin — 2026-04-21

Aceh, as a province with special autonomy, has implemented Islamic Sharia through regional regulations known as qanun. However, its implementation is frequently criticized for being entangled in legalistic and punitive formalism. This research aims to analyze the implementation of maqāṣid al-Qur’ān within the Aceh Qanun and its transformation toward substantive justice. Diverging from previous studies that focused primarily on classical maqāṣid al-sharī‘ah (the protection of the five essential elements), this study employs the more universal and inclusive paradigm of maqāṣid al-Qur’ān as an analytical framework. The methodology is qualitative-descriptive, utilizing exegetical literature—specifically Tafsir Al-Mishbah—and contemporary maqāṣid theories as primary sources to examine the Aceh Qanun as the object of research. The findings reveal a significant gap between the idealistic message of the Qur’an—which emphasizes mercy, social justice, and human dignity—and the reality of qanun texts, which remain predominantly punitive. This study identifies that the Qanun Jinayat, Qanun Maisir, and Qanun Syiar Islam require methodological deconstruction to shift their focus from mere external compliance to substantive welfare. As a solution, this research proposes “The Integrated maqāṣid al-Qur’ān Framework” for future legislative drafting, based on value-based ontological analysis, a multidisciplinary systems approach, and social maṣlaḥah indicators. These findings underscore the necessity of revitalizing the paradigm of Islamic law in Aceh, moving from a mere instrument of social control toward a humanistic and dignified model of human empowerment in accordance with the universal vision of the Qur’an.

THE DIMENSION OF SUFISM IN THE VERSES OF HAJJ

Eko Suryaddin Zain — 2026-04-21

This study examines the mystical dimensions of the verses concerning the rites of the Hajj from the perspective of Abū al-Qāsim al-Qushayrī in Laṭā’if al-Ishārāt. The issue is that, in the public perception, the Hajj tends to be viewed merely as a ritual of Islamic law. Conversely, the Hajj also possesses a fundamental dimension as a form of spiritual journey. This comprehensiveness underpins the urgency of the Hajj, which is so compatible with Sufi discourse. Previous research on the material aspects of the Hajj has been limited to a descriptive review of the interpretative meanings of the Qur’an alone. Therefore, the esoteric meanings of the rituals from al-Qushayrī’s perspective form the focus of this study to examine the spiritual journey’s dimension within the Hajj, thereby ensuring objectivity is evident in the completeness of the elements of the worship process. This study employs library research utilizing the method of Sufi exegesis analysis. Primary data is drawn from Laṭā’if al-Ishārāt, whilst secondary data encompasses Sufi exegetical literature and studies on Sufism. Analysis is conducted through an examination of the verses concerning the rituals of the Hajj and an exploration of the inner meanings contained within them. The research findings indicate that each Hajj ritual possesses an esoteric structure of meaning: iḥrām is understood as the emptying of the ego (takhallī) and the strengthening of the etiquette of presence (taḥallī), wuqūf and mabīt at Muzdalifah as a means of self-annihilation (fanā’), the stoning of the jamrah and mabīt at Mina as the pinnacle of divine witnessing (mushāhadah and ma‘rifah), whilst ṭawāf and sa‘ī represent the manifestation of divine revelation (tajallī) leading to the final stage of becoming a perfect human being (insān kāmil). Al-Qushayrī’s interpretation affirms that the sequence of rituals constitutes a process of spiritual transformation towards the perfect human being. The implication is that this finding enriches the study of Sufi exegesis whilst making a practical contribution to the development of Hajj rituals by emphasizing the integration of Sharia and spiritual depth.

THE ONTOLOGY OF LETTERS IN THE SUFISM TRADITION

Anas Mujahiddin — 2026-04-29

This research is motivated because the meaning of the Qur’an is divided into two, namely textual meaning and contextual meaning; The meaning of ẓāhir and the meaning of bāṭin or commonly referred to as explicit meaning and implicit meaning. Therefore, the Qur’an, which contains many diamonds, gems hidden in the ocean of letters, words, and sentences in each of its verses, is open and provides opportunities for new interpretations. This study examines the interpretation of Rūzbihān Baqlī in the style of ishāri’s in Tafsīr ‘Arā’is al-Bayān fī Ḥaqā’iq al-Qur’ān. In addition, this study seeks to answer whether, in its interpretation of the letter al-muqaṭṭa‘ah, there is a dimension of Sufism. In its interpretation, there are variants of interpretation of an object or verse. This research focuses more on the interpretation of the repeated letters al-muqaṭṭa‘ah in the opening of the surahs in the Qur’an. This study is a descriptive-analytical literature study by comparing the interpretation of a series of letters al-muqaṭṭa‘ah that are repeated in one surah with another. As a Sufi, Rūzbihān Baqlī could not avoid his Sufi traits when interpreting the Qur’an, including in interpreting the letters al-muqaṭṭa‘ah. The dimensions of Sufism are found in its interpretation; among these dimensions are ma‘rifah, sitr, tajallī, fanā’, baqā’, shawq, ‘ishq, mushāhadah, ittiḥād, sirr, maḥabbah, and ḥaqīqah.

THE COMMUNICATION STRATEGY OF IBLIS IN THE PERSPECTIVE OF MARKETING COMMUNICATION

Syarifuddin Syarifuddin — 2026-04-29

This study is motivated by the increasing tendency of contemporary marketing communication practices to prioritize persuasion over honesty, thereby raising ethical concerns within the promotional mix. In this context, the narrative of Satan’s temptation of Prophet Adam in Sūrah Al-A‘rāf and Sūrah Ṭāhā is considered relevant as an early representation of morally deviant persuasive communication patterns. This study aims to identify the forms of persuasive communication embedded in the narrative and to analyze their relevance to promotional mix practices from the perspective of Islamic marketing ethics. Methodologically, this study employs a qualitative approach within a hermeneutic paradigm, utilizing thematic (mawḍū‘ī) content analysis. The analysis is further strengthened by Virginia Wilson’s content analysis framework and an approach to Qur’anic textual analysis. The primary data consist of Qur’anic verses related to the story of Adam and Satan, supported by exegetical literature and contemporary marketing references as conceptual comparisons. The findings indicate that Satan’s communication pattern reflects manipulative persuasive strategies, including the use of emotional appeals, the construction of misleading value claims, and subtle persuasive influences aligned with soft-selling characteristics. These patterns correspond to unethical practices across various elements of the promotional mix, including advertising, sales promotion, public relations, and interpersonal communication. This study concludes that such communication patterns contradict the fundamental principles of Islamic marketing, which emphasize honesty, transparency, and accountability. Therefore, strengthening the ethical dimension in promotional practices is essential to ensure sustainability and to build trust in modern marketing activities.

RATIONALIZING REVELATION IN THE MALAY-INDONESIAN WORLD

Muhammad Dhiya'ul Umam — 2026-04-30

The tension between theological fatalism (jabr) and modernist activism defined much of 20th-century Indonesian Islamic thought, shaping the socio-political trajectory of the post-colonial nation. Within this intellectual contestation, vernacular exegesis emerged as a crucial medium for reform, translating elite theological debates into mass pedagogy. While previous studies have predominantly highlighted the pedagogical and scientific features of Oemar Bakry’s Tafsir Rahmat (1983), the specific theological mechanisms he employs to dismantle deterministic logic remain underexplored. This article investigates how Bakry’s exegesis operationalizes a Theology of Progress to explicitly deconstruct traditionalist passivity and the epistemological stagnation caused by blind imitation (taqlīd). Employing a qualitative history of ideas approach within an adabī ijtimā‘ī (socio-literary) framework, the study utilizes a thematic data coding system to analyze Bakry’s interpretation of key verses regarding socio-historical agency, calamity, and cosmology. The findings reveal a tripartite strategy of rationalization. First, Bakry reinterprets Q.S. Ar-Ra‘d [13]: 11 to frame historical change as a mechanical consequence of human effort governed by sunnatullāh (God’s natural laws), unequivocally rejecting deterministic readings that paralyze social mobility. Second, he utilizes the Minangkabau reformist maxim reason before surrender (habis akal baru tawakal) to interpret Q.S. Ash-Shūrā [42]: 30, redefining natural disasters as verifiable consequences of human negligence and ecological mismanagement rather than inexplicable divine trials. Third, the exegesis purges unverifiable folklore (isrā’īliyyāt) while simultaneously integrating modern scientific terminology, notably translating al-samāwāt as space (ruang angkasa) to bridge scriptural revelation with the Space Age. The study concludes that Tafsir Rahmat serves as a critical instrument of deliberate social engineering. By translating the intellectual elitism of global Islamic modernism into an accessible vernacular pedagogy, Bakry successfully deconstructs the fatalistic mindset to reconstruct the Indonesian Muslim subject from a passive recipient of fate into an active, rational agent of post-colonial history and nation-building.