Tanzil: Jurnal Studi Al-Quran https://journal.sadra.ac.id/ojs/index.php/tanzil Tanzil: Jurnal Studi Al-Quran Sekolah Tinggi Agama Islam Sadra en-US Tanzil: Jurnal Studi Al-Quran 2460-917X THE CONCEPTS OF CONTEXTUAL INTERPRETATION OF THE QUR’AN ABDULLAH SAEED https://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/289 <p><em>Along with the demands of modern and contemporary times, Muslim thinkers and scientists are starting to try, to respond, and find solutions to the crisis of how religious traditions are still able to relate to modernity and changing times in general. This article discusses one of the approaches used by contemporary scholars in understanding the Qur’an, one of whom is Abdullah Saeed, a professor of Islamic studies in Australia, who initiated the method of contextualizing the Qur’an. In particular, the author tries to explain methodological aspects from Abdullah Saeed’s point of view in contextualizing the Qur'an. To be able to find answers to these problems, the author tries to collect data from various sources, both primary sources, namely from Abdullah Saeed’s writings, and secondary sources, namely writings related to the main focus. To conclude, the writer tries to analyze the data that has been collected using the theory of character studies by analyzing the environment around the characters and the arguments that are built. The author concludes that the contextual interpretation initiated by Abdullah Saeed is a method of interpreting the text of the verses of the Qur’an which is related to the context of life and conditions society to answer various problems experienced by contemporary society today. Apart from that, in his thinking, Abdullah Saeed has the advantage of the double movement method initiated by Fazlur Rahman, namely he can provide systematic and operational steps in contextualizing the Qur’an. </em></p> Nabila Fajriyanti Muhyin Copyright (c) 2023 Author https://creativecommons.org/licenses/by/4.0 2023-10-11 2023-10-11 6 1 1 16 10.20871/tjsq.v6i1.289 RECONSTRUCTION OF THE MEANING OF WIFE BEATING LICENSE IN THE QUR’AN https://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/294 <p><em>This article aims to redefine the word ḍaraba in the Qur'an Surah An-Nisā’ 34. Some interpreters and jurists say that beating a wife is permissible if she leaves her obligations as a wife (nushūz) on the condition that it is in the context of education and does not injure or cause injury. Some other interpreters argue that the meaning of ḍaraba is a metaphor, that is, it does not mean hitting. However, this problem does not just end because the understanding of the mufassir who interprets ḍaraba as an order to hit is clear in the language rules, namely literal meaning. Thus, the debate over the license to beat one's wife in Islam is still a polemic and Islam is still imaged as a religion that gives a license to beat one's wife. This image makes it difficult for Islam to harmonize with modern humanism and it becomes almost impossible for ethical values in Islam to be offered as part of the values of modern humanism. This qualitative research examines the literature related to the research focus and interviews religious experts, especially commentators, to solve research problems. Interpretation of the review of the word ḍaraba is carried out through text analysis using a spiritual hermeneutic approach as systematized by Abdul Hadi WM and strengthened by the understanding of religious experts through interviews. The research findings show that the spirit of Surah An-Nisā’ 34 is in accordance with the spirit of humanism, especially regarding emancipation and gender equality. But the meaning of ḍaraba needs to be resolved through spiritual hermeneutics. So, even though it has an ontological basis that is different from modern humanism, Islamic values can be in harmony with modern humanism through this approach. </em></p> Zulkarnaini Zulkarnaini Miswari Miswari Mulyadi Mulyadi Copyright (c) 2023 Authors https://creativecommons.org/licenses/by/4.0 2023-10-11 2023-10-11 6 1 17 32 10.20871/tjsq.v6i1.294 TRANSCENDENT PRINCIPLES OF MA‘ĀD IN THE QUR’AN https://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/295 <p><em>This article explains the various principles and discourses in understanding ma‘ād, depending on the point of view of the school of thought, whether theological, rationalist or transcendental theosophy (al-ḥikmah al-muta‘āliyah). Each point of view will give rise to different meanings and implications as a result and consequence of that view. Resurrection is not only a matter of ideology but is a discussion studied by philosophers to explore its philosophical values. The verses of the Koran also confirm the existence of the day of resurrection. However, in practice, scholars and intellectuals differ in interpreting the aspect of resurrection referred to in these verses of the Qur'an. Spiritual awakening or physical resurrection is a dialogue that is often discussed in the context of understanding the day of resurrection. Through qualitative research and a philosophical approach, the author tries to juxtapose the principles of transcendental theosophy as an analytical tool for understanding the concept of ma‘ād. Apart from being able to apply the transcendent theosophical principle to understand transcendent ma‘ād, this principle also accommodates the basic principles contained in theological, philosophical, ‘irfān and Sufism thought. So, the results obtained from this research are that the concept of ma‘ād needs to be understood through the principles of Islamic philosophy so that a complete understanding will be created in understanding the concept of ma‘ād. In the context of Islamic philosophy, especially transcendental theosophy (al-ḥikmah al-muta‘āliyah), various theories are very relevant in explaining the concept of ma‘ād, especially in understanding the context of the day of resurrection in the Qur'an. </em></p> Hasyim Adnani Copyright (c) 2023 Author https://creativecommons.org/licenses/by/4.0 2023-10-12 2023-10-12 6 1 33–52 33–52 10.20871/tjsq.v6i1.295 THE MEANING OF KHALAQA IN THE QUR’AN https://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/299 <p><em>The word in the Qur'an that shows the meaning of creation is khalaqa. Even though these words refer to the meaning of creation, there are different meanings and uses contained in these words. This study uses a descriptive qualitative approach. The type of research used is library research. This research was conducted using data collection methods from the library, either in the form of books, journals, documents, magazines and so on. The data collection method in this study uses documentation. The analysis technique used is the semantic analysis approach developed by Toshihiko Izutsu. The purpose of this study is to reveal the meaning contained in the word khalaqa and reveal the world view of the Qur'an (weltanschauung) on that word. The process carried out in this study is to analyze the basic meaning of the word, then examine the relational meaning of the word khlaqa using syntagmatic and paradigmatic analysis, and then examine the use of the vocabulary of khalaq in the pre-Qur'anic, Qur'anic and post-Qur'anic periods by looking at the interpretations of the classical, medieval and modern periods. The results of the research show that the basic meaning of khalaqa in the Qur'an is to create. Semantically, the word khalaqa is closely related to other words in the Qur’an, such as the words Allah, al-arḍ and sama</em><em>‘;</em><em> al-insān</em><em>;</em><em> al-ma</em><em>w</em><em>t and al-ḥayāt</em><em>;</em><em> azwaja, male and female, animals, jin, and kulla s</em><em>h</em><em>a</em><em>y’</em><em>in</em><em>. The words that are synonymous with the word khalaqa in the Qur'an are ja</em><em>‘</em><em>ala, faṭara, bada</em><em>‘</em><em>a, shana</em><em>‘</em><em>a</em><em>,</em><em> and ṣawara</em><em>. While the antonyms are the words ahlaka, dammara, amāta, azāla and afna. Second, the word khalaqa after analyzing its synchronic and diachronic meanings refers to creation in which Allah is the object</em><em>.</em></p> D. Zahra AS. FM Apri Wardana Ritonga Nisa Afrinauly Nabila Sheni Nursopa Copyright (c) 2023 Authors https://creativecommons.org/licenses/by/4.0 2023-10-17 2023-10-17 6 1 53 70 10.20871/tjsq.v6i1.299 A STUDY OF JOHN WANSBROUGH THOUGHTS ON QUR’ANIC STUDIES https://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/304 <p><em>The study of Islam, particularly Quranic studies, has been shaped by various methodologies and interpretations introduced by Western scholars. Among them, John Wansbrough’s provocative insights in his methodological approach stand out. Wansbrough’s historical and literary analysis challenges traditional views by proposing that the Quran is a product of cultural evolution and influence. This article delves into Wansbrough’s perspective, focusing on his work ‘The Quranic Studies: Sources and Methods of Scriptural Interpretation.’ This study reveals Wansbrough’s arguments about the possibility of Jewish-Christian traditions in the Quran, the role of cultural contexts, and the evolution of the Quranic text. Wansbrough’s methods, including historical scepticism and literary analysis, have triggered both support and criticism. Wansbrough suggests that sacred texts, such as the Quran, may consist of different layers and undergo changes and revisions over time, especially due to cultural, political, and social influences. Although some scholars view Wansbrough’s methods as too sceptical and controversial, others consider them to provide valuable insights into the history and development of sacred texts. Scholars such as Fazlur Rahman have criticized Wansbrough’s theories, defending traditional views. However, supporters argue that Wansbrough’s ideas expand the boundaries of Quranic studies. Ultimately, this article explores and demonstrates open and critical discussions within the realm of Islamic studies, acknowledging various perspectives to achieve a deeper understanding of the complex origins and interpretations of the Quran. This research uses a qualitative approach and literature analysis to understand John Wansbrough’s thinking. Open and critical discussions are necessary for Islamic studies to understand the various perspectives and methods in uncovering the meaning of the Quran and the history of Islam.</em></p> Azwar Sani Copyright (c) 2023 Author https://creativecommons.org/licenses/by/4.0 2023-10-17 2023-10-17 6 1 71 84 10.20871/tjsq.v6i1.304 INTERPRETATION ULUMUL QUR’AN COURSE AS THE FOUNDATION FOR MODERATE UNDERSTANDING OF FEBI IAIN PONTIANAK STUDENTS, WEST KALIMANTAN PROVINCE https://journal.sadra.ac.id/ojs/index.php/tanzil/article/view/308 <p style="text-align: justify;"><em>This article reveals the existence of the “Ulumul Qur’an” course taught as the foundation for a Moderate Understanding among students of the Faculty of Islamic Economics and Business (FEBI) at the State Islamic Institute (IAIN) in Pontianak, which is located in West Kalimantan Province, a province known for its diversity in terms of ethnicity, traditions, and religions, but coexist peacefully and harmoniously in their daily lives. This article is a form of library research that uncovers the moderate values from the Ulumul Qur’an materials as well as its teaching methods. Therefore, the method used is qualitative research with a descriptive approach, where the data were collected through literature studies or documents discussing this theme, both from books and from recent online articles discussing the Ulumul Qur’an and religious moderation, and directly observed the environment at FEBI IAIN Pontianak, so that the collected data can be verified and revealed with reliable results. The instilling of moderate values towards the students of FEBI IAIN Pontianak is largely derived from the Ulumul Qur’an materials taught by a lecturer, although in delivering the material, the main focus of achievement is the understanding of the materials that have been agreed in the semester Learning Plan (RPS). The materials include Jam‘ al-Qur’ān (collection of the Qur’an), Qirā’ah al-Qur’ān (reading of the Qur’an), Asbāb al-Nuzūl (causes of the revelation of the Qur’an), and materials about the interpreters of the Qur’an, their conditions, and interpretation methods. </em></p> Abdurrahman Abdurrahman Muhammad Irfan M. Agus Muhtadi Bilhaq Copyright (c) 2023 Authors https://creativecommons.org/licenses/by/4.0 2023-10-24 2023-10-24 6 1 85 106 10.20871/tjsq.v6i1.308