<![CDATA[The concept of Sidrat al-Muntahā constitutes one of the central themes in discussions of the Prophet Muḥammad’s Miʿrāj (Ascension), as mentioned in Qur’an 53:14–16 (Sūrat al-Najm). This concept carries profound theological significance and has been interpreted in various ways by Qur’anic exegetes, including those from the Malay-Indonesian (Nusantara) tradition. Differences in scholarly background, socio-historical context, and exegetical methodology have given rise to diverse interpretations of Sidrat al-Muntahā among Nusantara commentators. Examining these interpretive variations is essential for understanding how Nusantara exegetes have articulated the meaning of this concept within their respective works of tafsīr. This study aims to examine the concept of Sidrat al-Muntahā in the works of four prominent Nusantara exegetes: Tarjumān al-Mustafīd by ʿAbd al-Raʾūf al-Sinkilī, Tafsīr al-Nūr by Hasbi Ash-Shiddieqy, Tafsīr al-Azhar by Hamka, and Tafsīr al-Miṣbāḥ by M. Quraish Shihab. Employing a qualitative library research design, the study draws its primary data from these four tafsīr works. The data are analyzed using descriptive-analytical and comparative methods, with particular attention to the Qur’anic passages concerning Sidrat al-Muntahā, especially Qur’an 53:14–16. The findings indicate that the four Nusantara exegetes share a broadly similar understanding of Sidrat al-Muntahā as the highest boundary within the unseen realm (al-ghayb), where the knowledge of created beings reaches its limit and which marks the culmination of the Prophet Muḥammad’s Miʿrāj. Nevertheless, their interpretations differ in emphasis and symbolic elaboration. Some exegetes interpret Sidrat al-Muntahā descriptively as a tree located in the highest heaven that serves as the ultimate boundary for all created beings, whereas others advance a more philosophical and spiritual interpretation, presenting it as a symbol of the limits of human knowledge and of the highest degree of proximity attainable by creation to God.]]>
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