<![CDATA[This study examines how K.H. Misbah Mustafa organizes textual and inherited scholarly authority in Tafsīr al-Iklīl fī Maʿānī al-Tanzīl, a Javanese pesantren commentary, and how this organization shapes the social application of Qur’anic norms related to religious moderation. Previous studies have discussed al-Iklīl in terms of ethical reasoning, socio-cultural negotiation, and contextual interpretation, yet the epistemic mechanism through which its normative judgments acquire authority and limits of application remains insufficiently explained. Using a qualitative textual-interpretive approach, the study examines Q. 2:143, Q. 28:77, Q. 2:256, Q. 10:99, and Q. 9:41 through a bayānī framework that traces textual authority, linguistic reasoning, inherited scholarship, normative inference, contextual specification, and scope of enactment. The analysis identifies three interrelated patterns: normative ordering, differentiated authority, and regulated enactment. These patterns indicate that moderation in al-Iklīl does not require a weakening of scriptural commitment. It emerges, instead, through distinctions between the validity of a religious norm, the authority entitled to act upon it, and the conditions governing its legitimate enactment. The article thus contributes an epistemological account of how normative commitment and social restraint can coexist within a text-centered, pesantren-based tradition of Qur’anic interpretation. Contribution: This study contributes to Indonesian Qur’anic exegesis by proposing an epistemological analytical model to explain how the pesantren exegetical tradition preserves the normative authority of the Qur’an while simultaneously regulating its social application. Accordingly, religious moderation is understood not merely as a set of ethical values, but as the outcome of an interpretive process that structures the relationship between norms, authority, and social action.]]>
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