Tanzil: Jurnal Studi Al-Quran

A CRITICAL DISCOURSE ANALYSIS OF QUR’ANIC EXEGESIS

Nasirin Nasirin — 2025-10-24

The interpretation of Bhinneka Tunggal Ika (Unity in Diversity) has long been invoked in Indonesia’s religious, national, and cultural discourse. While normatively understood as a call for tolerance and harmony, it has rarely been examined critically through the lenses of Qur’anic exegesis and discourse analysis. This article investigates how the discourse of Bhinneka Tunggal Ika is constructed and deployed within religious texts and broader social narratives, highlighting its implications for power and ideology. Using Critical Discourse Analysis, the study explores how narratives of unity often function less as inclusive engagements with diversity and more as instruments for legitimizing the dominance of majority groups or state authorities. Such interpretations tend to suppress alternative perspectives, particularly those voiced by marginalized communities. The findings indicate that the discourse of Bhinneka Tunggal Ika in tafsir is not neutral or universal but shaped by hegemonic interests and institutional frameworks that privilege uniformity over plurality. The study argues that religious interpretation must move toward a more critical and inclusive hermeneutics—one that not only affirms common values but also recognizes difference as an epistemic and spiritual resource. The broader implication is the necessity of opening tafsir studies to interdisciplinary approaches and dialogical engagement. By doing so, religious discourse can become more just, reflective, and liberating, contributing to a pluralistic public sphere that genuinely honors Indonesia’s foundational principle of Bhinneka Tunggal Ika.

AN ANALYSIS OF THE CONCEPT OF TAZKIYAH AL-NAFS IN THE QUR’ANIC TAFSIR AND THE BOOK MI‘RĀJ AL-SA‘ĀDAH BY AḤMAD AL-NARĀQĪ

Muhammad Dzikri Abdilah — 2025-10-24

The concept of tazkiyah al-nafs (purification of the soul) holds an important position in the Islamic tradition as it serves as the key to human spiritual and psychological development. Without purification of the soul, it is difficult for a person to achieve holistic growth, both in the inner dimension (faith and peace of heart) and in the dimension of personality (mind, morals, and character). Therefore, the study of tazkiyah al-nafs is highly relevant in efforts to understand the comprehensive formation of human personality. This research aims to examine the concept of tazkiyah al-nafs from the perspective of Qur’anic exegesis as well as the ethical-sufi thought presented in Mi‘rāj al-Sa‘ādah by Aḥmad al-Narāqī. The method employed is qualitative with a library research approach, utilizing primary sources including the Qur’an, both classical and contemporary exegesis, and al-Narāqī’s work. The findings indicate that tazkiyah al-nafs is an internal process of cleansing the soul from blameworthy traits and adorning it with noble character. The Qur’an repeatedly emphasizes this concept, as in Q.S. Ash-Shams [91]: 9–10, which highlights the success of the purified soul. Meanwhile, in Mi‘rāj al-Sa‘ādah, al-Narāqī elaborates the stages of tazkiyah through self-knowledge, mujāhadah (striving), riyāḍah (discipline), and murāqabah (self-vigilance), while also stressing the importance of reason and the sharia as means of purification. The implications of this study show that tazkiyah al-nafs is highly relevant to the development of Islamic psychology, particularly in formulating spiritual therapy and character education based on turāth values. Furthermore, the study opens opportunities for integrating classical Islamic concepts into contemporary psychology, focusing on a balanced approach to both the spiritual and mental dimensions of the individual.

THE LIBERATION OF AL-QUDS BETWEEN DIVINE DECREE OR HUMAN EFFORT

A’azliansyah Farizil Anam — 2025-10-27

This study is motivated by the urgency of defending al-Quds as a holy city that has a special position theologically, historically, and geopolitically, while also responding to the exclusive claim of Jewish Zionists that it is “The Promised Land,” which is considered to deviate from the moral requirements and justice of revelation. The purpose of this study is to examine the position of al-Quds from an Islamic perspective, trace its history of inclusive management, critique Zionist religious political claims, and offer a relevant strategic framework for liberation in the contemporary era. The research design includes normative qualitative-descriptive research, applying Hans-Georg Gadamer’s hermeneutics, which is relevant to the research topic. It serves to combine the freshness of meaning in the current context from all existing horizons, be it theological-historical narratives, hadith literature, classical-contemporary interpretations, or modern socio-political reasoning. The results of the study show that the sanctity of al-Quds stems from the principle of tawhid and universal Islamic values that prohibit oppression, discrimination, and monopoly of worship spaces, and that the history of the city’s management under Islamic rule is clear evidence of a fair and open governance model for all religious adherents. This study also found that protecting al-Quds relies on human efforts, not divine decree, which requires strategic efforts through diplomacy, civil resistance, international public support, and interfaith solidarity. The study concludes that the liberation of al-Quds must be positioned as a global humanitarian issue, not merely a religious conflict, and requires synergy between internal reform of the Muslim community and external support from the international community to restore its function as a city of peace and a symbol of universal justice.

REPRESENTATION OF Q.S. Al-BAQARAH [2]: 195 ON INSTAGRAM ACCOUNT @ALMUHAJIRINWALANSHAR

Desy Amelia Putri — 2025-10-28

On 29 December 2024, the account @almuhajirinwalanshar posted a snippet from Q.S. Al-Baqarah [2]: 195, but the interpretation presented in the post was not consistent with the overall meaning of the verse. It’s because the post represented an invitation to do good deeds, even if they seem futile, by quoting the final part of QS. Al-Baqarah: 195, whereas the meaning of the verse is not as simple as discussing an invitation to do good deeds. The Instagram @almuhajirinwalanshar uses the final part of Q.S. Al-Baqarah [2]: 195 to encourage doing good deeds that feel futile, when in fact the main interpretation of the verse, according to several interpretations, focuses on the command to spend wealth for obedience, especially in the context of jihad or war, and the encouragement to do good deeds in general. Therefore, this paper aims to examine the representation of Q.S. Al-Baqarah [2]: 195 on the Instagram account @almuhajirinwalanshar using Jean Baudrillard’s consumerism theory framework. The purpose of this study is to analyze how the verse is represented on the account @almuhajirinwalanshar and how religious messages are constructed as symbols or signs in digital consumer culture. This study uses a qualitative-descriptive method through a literature review, with the main source being the account’s post content and secondary sources being literature related to Baudrillard’s theory and the interpretation of the verse. The results show that posts with the quote “Tetaplah Baik Meski Rasanya Sia-Sia” and the verse from Q.S. Al-Baqarah [2]: 195 have undergone a shift in meaning from the context of jihad to personal emotional motivation through visual, audio, and narrative aesthetics. In conclusion, social media has shaped a new interpretation of Qur’anic verses through the process of simulation and simulacra, making them objects of spiritual consumption that no longer represent their original meaning, but rather symbols of religious lifestyles in digital consumer society.

A CRITICAL APPROACH OF GUS BAHA TO SHEIKH SITI JENAR’S THOUGHT IN THE NUSANTARA TAFSIR METHODOLOGY

Siswoyo Aris Munandar — 2025-10-28

Sheikh Siti Jenar’s thoughts on Manunggaling Kawula Gusti often cause controversy in the Nusantara Islamic tradition, especially related to the concept of wahdatul wujud, which is considered to equate humans with God. KH Ahmad Bahauddin Nursalim (Gus Baha), as one of the contemporary scholars of Nusantara, provides criticism of this thought through a unique interpretive approach in the Nusantara interpretation methodology. This study uses a qualitative approach with literature studies and text analysis of Gus Baha’s works and relevant sources on Nusantara interpretation and Sufism. The ijmālī and contextual interpretation approaches applied by Gus Baha are also analyzed to understand his criticism of Sheikh Siti Jenar. This paper aims to describe and analyze Gus Baha’s critical approach to Sheikh Siti Jenar’s thoughts in Nusantara interpretation. The research results show that Gus Baha rejects claims that contradict sharia, particularly the teachings of Manunggaling Kawula Gusti, emphasizing the importance of balancing sharia and the essence of Islam Nusantara. Gus Baha’s approach, which prioritizes contextualization and accessible language, makes his interpretations relevant to the people of the archipelago.

FOMO IN THE PERSPECTIVE OF THE QUR’AN

Selamet Riadi — 2025-10-28

The phenomenon of FOMO (Fear of Missing Out), or the fear of missing out on certain trends, events, or social experiences, has become a common psychological symptom in the digital age. The constant anxiety to participate in the lives of others as portrayed on social media often causes restlessness, dissatisfaction, and even identity crises. The Qur’an, as a guide for Muslims, provides many verses that can be used as references to overcome such anxiety, especially through the concepts of peace of mind (sakīnah) and simplicity of life (qanā‘ah). This study aims to explore how the Qur’an offers a perspective on FOMO by analyzing verses related to inner peace and simplicity in life, in overcoming FOMO, such as Q.S. Al-Baqarah [2]: 155, Q.S. An-Nisā’ [4]: 32, Q.S. An-Nisā’ [4]: 83, and Q.S. Al-Ḥadīd [57]: 20. This study uses a library research-based method with a thematic (mawḍū‘ī) approach, which organizes and analyzes verses of the Qur’an based on theme. The main sources are the Qur’an and Tafsīr al-Taḥrīr wa al-Tanwīr by Ibn ‘Āshūr (1879–1973), a prominent Tunisian scholar known for his contextual tafsir methodology, supplemented by contemporary psychological studies. The findings show that the Qur’an promotes tranquility through faith in Allah, dependence (tawakkul), contentment (qanā‘ah), and awareness of the temporary nature of worldly life. These teachings provide a spiritual framework for combating FOMO by fostering self-awareness and a deeper meaning of life. Therefore, the values of the Qur’an can be considered a spiritual remedy for modern social anxieties such as FOMO.

FILIAL PIETY IN THE QUR’ANIC PERSPECTIVE

Siti Muliya Septiani Turaedi — 2025-10-28

The concept of filial piety or birr al-wālidayn in the Qur’an is a form of respect, devotion, and a child’s deep sense of loyalty to their parents. This value, when viewed from a moral, social, and spiritual perspective, has a central position in building harmonious family relationships and forming a complete and civilized human character. The phenomenon of increasing disobedience behavior, even disobedience to parents in various contemporary Muslim societies, is a worrying indication and indicates the urgency of revitalizing Islamic ethical values, especially in the context of child-parent relationships. This study uses the method of thematic interpretation (tafsīr mawḍū‘ī) combined with the Constructive Grounded Theory approach to examine in depth 15 relevant verses of the Qur’an. These verses are analyzed and classified into three main categories: (1) the conceptual definition and moral-spiritual obligation of birr al-wālidayn, (2) the concrete form of expression of gratitude and recognition for the sacrifice of one’s parents, and (3) a firm warning against disobedient behavior that can have adverse consequences, both in this world and in the hereafter. The findings of this study show that birr al-wālidayn not only demands respect and obedience, but also includes gentleness of speech, sincere prayer, providing for, and consistent affection. In conclusion, birr al-wālidayn is not only a social norm but a real manifestation of monotheism and worship, which needs to continue to be contextualized in modern life through an innovative and constructive approach to interpretation.

PREVENTION OF SELF-HARM IN ADOLESCENTS FROM BROKEN HOMES THROUGH MA‘RIFAT AL-NAFS

Qinta Berliana Valfini — 2025-10-28

The increasing prevalence of self-harm among adolescents from broken homes in Indonesia demonstrates the serious psychological impact of parental divorce, which often triggers emotional instability, anxiety, and destructive behaviors. National surveys indicate that adolescents from divorced families are more vulnerable to depression and self-injury than those from intact families. This study aims to explore the role of ma‘rifat al-nafs (self-awareness) as a Qur’anic-based approach to preventing self-harm in broken-home adolescents. Using a qualitative method with a descriptive-analytical approach, this research applies thematic exegesis of the Qur’an and integrates insights from classical and contemporary tafsir, particularly the thought of al-Ghazālī on self-awareness. The findings reveal that ma‘rifat al-nafs (a deep understanding of self-identity) strengthens emotional resilience by guiding adolescents to understand themselves, accept their circumstances, and transform negative emotions into constructive actions. Its practical application is realized through three techniques: self-talk as reflective dialogue to regulate emotions, self-forgiveness to release guilt and resentment, and self-love to build self-appreciation and positive growth. These techniques align with Qur’anic principles in Q.S. Al-Baqarah [2]: 195 and Q.S. As-Shams [91]: 7—10, which emphasizes the prohibition of self-destruction and the importance of soul purification. In conclusion, ma‘rifat al-nafs provides a spiritual and psychological framework to reduce self-harm tendencies, while its effectiveness requires support from education, community, and social environments. Thus, this study contributes to presenting a Qur’anic solution that integrates spiritual, emotional, and social dimensions to improve the well-being of adolescents from broken homes.