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All Journal Jurnal Ushuluddin Mashdar: Jurnal Studi Al-Qur'an dan Hadis
Jullul Wara
Universitas Islam Negeri Sunan Ampel Surabaya
Religion Social Sciences

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From the Rib to Human Unity: Paradigm Shifts in the Interpretation of Q. 4:1 in Indonesian Qur'anic Exegesis Muhammad Naufal Hakim; Mokh. Fatkhur Rokhman; Jullul Wara; Abd. Kholid; Muflikhatul Khoiroh
Mashdar: Jurnal Studi Al-Qur'an dan Hadis Vol 7, No 2 (2025): Mashdar: Jurnal Studi Al-Qur'an dan Hadis
Publisher : Universitas Islam Negeri Imam Bonjol Padang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15548/mashdar.v7i2.12742

Abstract

This study examines the paradigm shift in the interpretation of Q. 4:1 within the corpus of Indonesian Qur’anic exegesis across historical landscape of Indonesian exegesis, an area that has not been systematically mapped using a theory-driven framework. Five primary works were selected as the objects of analysis: Tarjumān al-Mustafīd by ʿAlī al-Fansūrī, Marāḥ Labīd by Nawawī al-Jāwī, Tafsīr al-Azhar by Karim Amrullah, Tafsīr al-Mishbāh by Quraish Shihab, and Tafsir Kebencian by Zaitunah Subhan. Employing Thomas S. Kuhn’s paradigm shift theory and discourse analysis methods, this study identifies three key findings. First, the interpretation of Q. 4:1 has undergone a transformation from a theocentric paradigm, which views the creation of Ḥawwāʾ from Ādam’s rib as its theological basis, to an anthropocentric paradigm that grounds human unity in humanistic and egalitarian values. Second, this shift is also evident at the epistemological level, moving from classical to modern sources, from global to thematic methods, and from disciplinary to interdisciplinary approaches. Third, the paradigm transformation correlates directly with the exegetes' intellectual contexts: Alī al-Fansūrī and Nawawī al-Jāwī reflect traditionalism, Karim Amrullah and Quraish Shihab represent modernism, while Zaitunah Subhan embodies neomodernism. Overall, this study demonstrates that the paradigm shift in Qur’anic exegesis is not merely an exegetical phenomenon but also reflects broader epistemic and ideological transformations in Islamic thought which offer a critical lens for understanding the evolution of religious authority and social values.
From Text to Brain: A Convergence of Qur'anic Exegesis, Neuroscience, and Maqāṣid al-Sharī‘ah on the Prohibition of Khamr Abdillah Safa; Ahmad Nabilul Maram; Jullul Wara
Jurnal Ushuluddin Vol. 33 No. 2 (2025): December
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/jush.v33i2.38850

Abstract

This study revisits the prohibition of khamr through a multidisciplinary lens to address the challenges of modern addictive substance abuse. Its objective is to test the compatibility of the Qur'anic prohibition with evidence from neuroscience and toxicology, while simultaneously formulating a contextual Islamic legal framework. This study develops an epistemological convergence matrix that maps neurobiological and toxicological indicators as the ‘illah (effective cause) of law within the framework of Maqāṣid al-Sharī‘ah. The methodology combines a thematic exegesis (tafsīr mawḍū‘ī) of verses on khamr, a comparative analysis of five schools of jurisprudence (madhāhib), and a synthesis of laboratory data on the neurological, physiological, and social damage caused by alcohol, cocaine, heroin, and synthetic psychoactive substances. Validity is maintained through triangulation with experts in exegesis, neurology, and toxicology. The findings indicate an expansion of the definition of khamr from fermented beverages to the functional category of “any substance that envelops the intellect.” Brain imaging reveals a reduction in dopamine receptors and hypofunction of the prefrontal cortex; toxicological data show a narrow margin of exposure and systemic organ damage. A matrix based on Maqāṣid al-Sharī‘ah affirms that addictive substances simultaneously threaten the preservation of intellect (ḥifẓ al-‘aql), life (ḥifẓ al-nafs), property (ḥifẓ al-māl), progeny (ḥifẓ al-nasl), and religion (ḥifẓ al-dīn). The convergence of exegesis and science yields an integrated policy model: legal prohibition, neuroscience-based education, and spiritual rehabilitation proven to reduce relapse rates. This study concludes that the Qur'anic prohibition of khamr possesses strong empirical rationality, while also providing an ethical foundation for narcotics regulation in contemporary Muslim societies. The findings underscore the importance of sustained transdisciplinary dialogue to respond to the emergence of new synthetic substances and to evaluate the effectiveness of Maqāṣid-based policies.
Co-Authors Abd. Kholid Abdillah Safa Ahmad Nabilul Maram Mokh. Fatkhur Rokhman Muhammad Naufal Hakim