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Dakwah Inklusif Dalam Al-Qur'an: Analisis Tafsir Terhadap Ayat-Ayat Keragaman Manusia Deni Hamdani
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 8, No 2 (2025): JULI - DESEMBER
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v8i2.30017

Human diversity is a social reality explicitly acknowledged in the Qur'an. Nevertheless, contemporary da'wah practices in certain contexts continue to exhibit exclusive tendencies that may contribute to social and religious tensions. This article aims to examine the concept of inclusive da'wah in the Qur'an through an interpretive analysis of verses concerning human diversity. The study employs a qualitative research design using a thematic (maudhu'i) tafsir approach. Primary data consist of Qur'anic verses related to human plurality, while secondary data are derived from classical and contemporary tafsir literature. The analysis focuses on exploring the meanings, contexts, and contemporary relevance of these verses within the framework of Islamic preaching. The findings reveal that the Qur'an views human diversity as a divine ordinance (sunnatullah) intended to foster mutual understanding, cooperation, and harmonious coexistence among people. The principles of inclusive da'wah derived from the Qur'an include the recognition of diversity, respect for human dignity, constructive dialogue, and the delivery of religious messages with wisdom and compassion. The study further demonstrates that Qur'anic da'wah is not oriented toward coercion or religious compulsion but rather toward moral and social transformation that appreciates and accommodates the pluralistic nature of human society. These findings contribute to the development of a Qur'anic framework for inclusive da'wah that is relevant to contemporary multicultural societies and the promotion of religious moderation

The Transformation of the Meaning of Fitnah in the Qur’an: A Synchronic and Diachronic Semantic Analysis Based on Toshihiko Izutsu’s Perspective Muhammad Zaini; Bashori .
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 9, No 1 (2026): JANUARI - JUNI
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v9i1.29766

This study examines the semantic transformation of the word fitnah in the Qur’an through Toshihiko Izutsu’s synchronic-diachronic semantic approach. The word fitnah appears approximately 60 times in the Qur’an with varying contextual nuances. Synchronically, this study maps the semantic field of fitnah within the Qur’anic linguistic system at a single temporal layer, analyzing its syntagmatic and paradigmatic relations with key terms such as ibtila’, ‘adhab, shirk, and fasad. Diachronically, the study traces the semantic transformation of fitnah across time: from its basic meaning in pre-Islamic Arabic, through its Qur’anic usage, to its development in classical exegesis (Al-Thabari, al-Zamakhsyari, Ibn Katsir, al-Qurthubi) and contemporary exegesis (Fazlur Rahman, Nasr Hamid Abu Zayd, M. Quraish Shihab). The findings reveal that fitnah carries at least seven primary meanings in the Qur’an: trial/tribulation, torture/punishment, polytheism, social chaos, moral temptation, armed conflict, and doctrinal deviation. The diachronic analysis reveals a significant narrowing of meaning in modern Indonesian usage, with implications for distortions in contemporary Islamic understanding.

Hedonism in Contemporary Society: An Analysis of Social Behavior and Its Relevance to the Story of the Thamud People in the Qur'an Yasirotul khujjati ya Ramadhina; Amir Mahmud; Miftara Ainul Mufid; Ahmad Zainuddin
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 9, No 1 (2026): JANUARI - JUNI
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v9i1.29825

The phenomenon of hedonism in contemporary society continues to grow alongside the currents of globalization, modernization, and the advancement of social media. A lifestyle oriented toward pleasure, luxury, and material satisfaction has influenced social behavior and given rise to various moral problems, such as consumerism, individualism, and the culture of flexing. This study aims to analyze the forms of hedonistic behavior in contemporary society and their relevance to the story of the Thamud people in the Qur’an. The research method used is qualitative research with a thematic interpretation (maudhu’i) approach to Qur’anic verses related to the Thamud people. Data were collected through library research by examining tafsir literature, scientific journals, and sources related to modern social behavior. The results of the study show that the behavior of the Thamud people bears similarities to today’s hedonistic phenomenon, namely excessive lifestyles, arrogance toward the blessings they possessed, and negligence toward spiritual and moral values. The Qur’an presents the story of the Thamud people as a lesson for humanity not to become trapped in a lifestyle that merely pursues worldly pleasures. This study emphasizes that a balanced, modest way of life oriented toward divine values is the solution offered by the Qur’an in addressing the development of hedonism in the contemporary era.

Maqāṣidī Interpretation of Environmental Verses as a Solution to the Ecological Crisis and Global Climate Change Zulfikar Zulfikar; Herliana Setyaning Pramesti; Khairunnisa Radhwa Nazihah; Khoirul Harisin; Muhammad Naufal Zulfikar
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 9, No 1 (2026): JANUARI - JUNI
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v9i1.29641

The ecological crisis and global climate change have become multidimensional problems affecting human survival and environmental sustainability. Environmental destruction, including deforestation, pollution, excessive exploitation of natural resources, and increasing carbon emissions, reflects a moral and spiritual crisis in the relationship between humans and nature. This study aims to analyze environmental verses in the Qur’an through a maqāṣidī interpretation approach in order to formulate ecological values relevant to addressing the global environmental crisis. This research employs a qualitative library research method using a thematic interpretation (maudhu‘i) approach. Primary data were obtained from Qur’anic verses related to the environment, while secondary data were collected from classical and contemporary tafsir literature as well as scientific studies on ecology and climate change. The analysis was conducted through the maqāṣid al-syarī‘ah approach to uncover the universal objectives of the Qur’an in preserving environmental balance and sustainability. The findings reveal that the Qur’an positions humans as khalifah with ethical responsibilities to protect and preserve nature. The principles of hifẓ al-bi’ah, the prohibition of fasād fi al-arḍ, and the concept of balance (mīzān) constitute the primary foundations of Qur’anic ecological ethics. The maqāṣidī interpretation of environmental verses further emphasizes that environmental preservation is not merely a social obligation but also a religious and humanitarian responsibility on a global scale. Therefore, the maqāṣidī approach offers a contextual and relevant ecological paradigm of the Qur’an in responding to the contemporary climate crisis.

FROM HISTORICAL MEANING TO DYNAMIC ECOLOGICAL SIGNIFICANCE: A MA'NA-CUM-MAGHZA READING OF Q. 30:41 AND Q. 7:56 IN THE CONTEXT OF INDONESIA'S CLIMATE CRISIS Akhmad Aidil Fitra; Suprizen Suprizen; Muhammad Hafidz Kusnadin; Riri Maiyati; Idi Warsah
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 9, No 1 (2026): JANUARI - JUNI
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v9i1.29487

Indonesia's escalating climate crisis marked by massive deforestation, peatland fires, rising temperatures, and sea-level threats constitutes not merely a techno-political problem but a profound ethical and theological crisis demanding serious engagement from Islamic scholarly traditions, including Qur'anic exegesis. This study aims to construct the dynamic ecological significance (maghza) of Q. 30:41 and Q. 7:56 within the context of Indonesia's climate crisis, employing Sahiron Syamsuddin's Ma'na-cum-Maghza approach a hermeneutical method that first excavates the authentic historical meaning (ma'na) of the text before developing its significance for the contemporary context. Employing qualitative library research methodology, the study draws on classical tafsir works al-Ṭabarī, Ibn Kathīr, al-Zamakhsharī, al-Rāzī and contemporary exegeses M. Quraish Shihab, Sayyid Quṭb, Ibn ʿĀshūr as primary sources, complemented by scientific data on Indonesia's climate crisis from IPCC AR6 (2023) as knowledge helper. Historical ma'na analysis reveals that Q. 30:41 functions as a diagnostic-causal verse affirming ecological fasād as a direct consequence of human agency (kasb al-nās), while Q. 7:56 functions as a prescriptive-normative verse mandating the preservation and restoration of iṣlāḥ al-arḍ as a non-negotiable theological trust. The maghza construction finds that fasād fī al-barr wa al-baḥr constitutes a theological equivalent of anthropogenic ecological destruction confirmed by modern climate science, while iṣlāḥ represents an active mandate for ecological restoration as a realization of khalīfah stewardship. This study contributes three dimensions of novelty: methodological, as the first systematic application of Ma'na-cum-Maghza to Indonesia's climate crisis; substantive, through the integration of Qur'anic hermeneutics with ecological scientific data; and contextual, by strengthening global Islamic eco-theology discourse from a Nusantara scholarly perspective.

The Meaning of Khamr in The Quran A Study of Al-Qusyairi Exegesis In Lataif al-Isharat Hotmariani Dongoran; Khoirun Nidhom; Mohamad Mualim
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 9, No 1 (2026): JANUARI - JUNI
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v9i1.30048

Penelitian ini bertujuan untuk menganalisis makna khamar dalam QS. Al-Baqarah: 219, QS. An-Nisa: 43, dan QS. Al-Ma’idah: 90 berdasarkan perspektif tafsir Lataif al-Isyarat karya Abdul Karim al-Qusyairi. Penelitian ini dilatarbelakangi oleh dominannya pemahaman khamar dalam perspektif hukum formal dan sosial, sementara dimensi simbolik dan spiritual dalam tafsir sufistik masih relatif terbatas dikaji. Padahal, tafsir sufistik memiliki pendekatan yang mampu mengungkap makna batin ayat Al-Qur’an secara lebih mendalam. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian kepustakaan (library research). Sumber data primer berasal dari kitab Lataif al-Isyarat, sedangkan sumber data sekunder diperoleh dari kitab tafsir, buku, jurnal ilmiah, dan penelitian terdahulu yang relevan. Teknik pengumpulan data dilakukan melalui dokumentasi, sedangkan analisis data menggunakan metode content analysis dengan pendekatan tafsir tematik (maudhu’i). Hasil penelitian menunjukkan bahwa al-Qusyairi memaknai khamar tidak hanya sebagai minuman yang memabukkan secara fisik, tetapi juga sebagai simbol segala sesuatu yang memalingkan manusia dari Allah. Dalam QS. Al-Baqarah: 219, khamar dipahami sebagai representasi kenikmatan duniawi yang merusak kesadaran spiritual. Pada QS. An-Nisa: 43, mabuk dimaknai sebagai hilangnya kesadaran ruhani akibat dominasi hawa nafsu dan kelalaian hati. Sementara itu, QS. Al-Ma’idah: 90 dipahami sebagai larangan terhadap segala bentuk keterikatan duniawi yang menjadi hijab spiritual manusia. Penelitian ini menegaskan bahwa tafsir sufistik al-Qusyairi menghadirkan pemahaman multidimensional terhadap ayat-ayat khamar yang tetap relevan dalam menjawab problem spiritual masyarakat kontemporer. This study aims to analyze the meaning of khamr in QS. Al-Baqarah: 219, QS. An-Nisa: 43, and QS. Al-Ma’idah: 90 based on the perspective of Lataif al-Isyarat exegesis written by Abdul Karim al-Qusyairi. This research is motivated by the dominance of understanding khamr from legal and social perspectives, while its symbolic and spiritual dimensions in Sufi exegesis remain relatively underexplored. In fact, Sufi interpretation offers an approach capable of revealing the inner meanings of Qur’anic verses more deeply. This study employs a qualitative approach using library research. The primary data source is the book Lataif al-Isyarat, while secondary data are obtained from Qur’anic commentaries, books, scientific journals, and relevant previous studies. Data were collected through documentation techniques and analyzed using content analysis with a thematic (maudhu‘i) interpretation approach. The results show that al-Qusyairi interprets khamr not merely as an intoxicating drink in a physical sense, but also as a symbol of everything that distances humans from Allah. In QS. Al-Baqarah: 219, khamr represents worldly pleasures that damage spiritual awareness. In QS. An-Nisa: 43, intoxication symbolizes the loss of spiritual consciousness caused by lust and negligence of the heart. Meanwhile, QS. Al-Ma’idah: 90 is interpreted as a prohibition against all worldly attachments that become spiritual veils for humans. This study confirms that al-Qusyairi’s Sufi interpretation presents a multidimensional understanding of the verses on khamr, which remains relevant in addressing the spiritual problems of contemporary society.

THE MARKHOTOM AL-QUR'AN TRADITION AMONG ELDERLY WOMEN AT MAJELIS TAKLIM MISBAHUS SUDUR, PIDOLI DOLOK, PANYABUNGAN DISTRICT Syaripah Aini; Akmal Gunawan; Amiruddin .
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 9, No 1 (2026): JANUARI - JUNI
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v9i1.29525

This research is a Living Qur’an study on the Markhotom tradition practiced by the Majelis Taklim in Pidoli Dolok, Panyabungan District, Mandailing Natal Regency. Markhotom is a local term referring to the activity of reciting the Qur’an in turns or collectively, usually carried out to strengthen Islamic brotherhood and deepen spirituality, particularly among elderly women. The Markhotom tradition of Majelis Taklim Misbahus Sudur in Pidoli Dolok is a practice rooted in the local wisdom of the Pidoli community. Every Friday afternoon, members of the Majelis Taklim mostly elderly women gather to carry out the Markhotom activity. This activity is held once a week and has become a highly anticipated spiritual routine for its members. This study is a field research project with a descriptive qualitative approach, employing the Living Qur’an method. The data sources in this research were collected through interviews with respondents, consisting of several members of Majelis Taklim Misbahus Sudur in Pidoli Dolok. The study is also supported by references from various literatures to strengthen the research findings. Data collection techniques include observation, interviews, and documentation. The researcher identified several findings and concludes that the Markhotom Al-Qur’an tradition at Majelis Taklim Misbahus Sudur serves as an expression of gratitude and a hope for blessings in all aspects of life, including health, inner peace, and sustenance. This tradition demonstrates that although it is practiced by a group of elderly women, it has a significant impact on shaping the spiritual and social character of the local community.

الجهاد وتدرجه التشريعي في القرآن الكريم ومظاهره في السنة النبوية: دراسة موضوعية Rizky Syah Putra; Misnawati Misnawati
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 9, No 1 (2026): JANUARI - JUNI
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v9i1.30115

يهدف هذا البحث إلى دراسة التدرج التشريعي للجهاد في القرآن الكريم ومظاهره في حياة الرسول ﷺ في ضوء التفسير الموضوعي. وذلك من خلال توضيح المراحل التي مر بها تشريع الجهاد في القرآن الكريم، والكشف عن دلالاته المتنوعة وأبعاده التربوية والدعوية والإجتماعية ومكانته في الدفاع عن الدولة والمجتمع الذي يعيش فيها. وربط ذلك بالتطبيقات التي مارسها الرسول ﷺ في سنته المطهرة وسيرته العطيرة. وتكمن أهمية البحث في شيوع حصر مفهوم الجهاد بمعناه القتالي فحسب، مع أن دلالته القرآنية والهدي النبوية يدلان على مفهوم أشمل يتدرج من مجاهدة النفس والصبر على الدعوة إلى الدفاع عن الأمة وحماية رسالتها. واعتمد البحث على منهج التفسير الموضوعي وفق الخطوات المنهجية المتعارف عليها في الدراسات القرآنية، وذلك من خلال جمع بعض النصوص من الكتاب والسنة المتعلقة بالجهاد، وترتيبها وفق زمان نزولها المكي ثم المدني، ودراسة دلالتها وتصنيفها حسب تدرجها في التشريع الإسلامي، ثم الاستعانة بالسنة النبوية لبيان معانيها ومظاهرها في حاية الرسول ﷺ، مع الإفادة من كتب التفسير وشروح الحديث والسيرة، للوصول إلى التصور القرآني المتكامل لمفهوم الجهاد. وتوصل البحث إلى أن الجهاد في القرآن الكريم جاء بمفهوم متدرج شامل، حيث بدأ بجهاد النفس وتركيتها وحملها على طاعة الله وترك الشهوات والمعاصي، إذ يعد ذلك الأساس الذي تنبني عليه صور الجهاد الأخرى، ثم تجلى صورة الجهاد الدعوية في قيام الرسول ﷺ بالدعوة إلى الله ممتثالا بقوله تعالى: ﴿ فَلَا تُطِعِ الْكَافِرِينَ وَجَاهِدْهُم بِهِ جِهَادًا كَبِيرًا ﴾([1])، والتي نزلت في مكة قبل تشريع القتال بمراحل طويلة. وبعد هجرة المصطفى ﷺ إلى المدينة اننتقل التشريع إلى مرحلة الإذن بالقتال دفاعا عن الدولة القائمة فيها والمجتمع الذي عاش فيها، وأول آية نصت على وجوب القتال قوله تعالى: ﴿ أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَىٰ نَصْرِهِمْ لَقَدِيرٌ ﴾([2]). كما أظهر البحث أن السنة جسدت هذا التدرج بصورة عملية؛ فكان ﷺ يربي أصحابه على الإيمان والصبر، ثم على الدعوة بالحكمة والموعظة الحسنة، قبل أن يشرع لهم القتال عند قيام الدولة الإسلامية ووجود الضرورة إلى حماية المجتمع والدفاع عنه وفق الضوابط الشرعية والأخلاقية.الكلمة المفتاحية: الجهاد، الدعوة، القتالAbstract This research seeks to explore the gradual legislative approach (tadarruj tashri‘i) to the concept of jihad in the Qur’an and its implementation in the life of Prophet Muhammad ﷺ from the angle of thematic Qur’anic exegesis (tafsir mawdhu‘i). It aims to pinpoint the phases in which jihad legislation evolved in the Qur’an, to examine its diverse interpretations and educational, missionary, and social aspects, as well as its function in safeguarding the state and the society it inhabits. The research further associates these Qur’anic phases with the practical implementations exhibited by the Prophet ﷺ in his Sunnah and revered life story.The importance of this research is rooted in the common inclination to limit the idea of jihad to just military action, while both the Qur’anic teachings and Prophetic instructions reveal a wider and more holistic interpretation that evolves from self-control and commitment in spreading Islam's message to safeguarding the Muslim community and its mission. The study uses the thematic interpretation approach based on the established protocols of Qur’anic analysis. Qur’anic verses and Prophetic traditions related to jihad were gathered, organized in chronological order of revelation during the Makkan and Madinan periods, examined for their meanings, and categorized based on their legislative evolution. The research additionally relies on the Sunnah, traditional Qur’anic interpretations, Hadith analyses, and biographies of the Prophet to develop a thorough Qur’anic perspective on jihad.The research concludes that jihad in the Qur’an is depicted as a thorough and incremental idea. It starts with the effort to combat one's own soul by training it to follow Allah and refrain from desires and sins, forming the basis for all other types of jihad. It subsequently manifests as tranquil da'wah, as illustrated by the form of peaceful dakwah, as es as demonstrated by the Prophet’s mission in adherence to the Qur’anic directive: “So do not follow the disbelievers, but strive against them with it [the Qur’an] with a strong striving” (Qur’an 25:52), a verse disclosed in Makkah well before the authorization of armed conflict. After the Prophet migrated to Madinah, the laws evolved to allow armed conflict for the protection of the developing Islamic state and its community. The initial verse that provides this approval says: “Permission [to engage in battle] has been granted to those who are oppressed, and truly Allah has the power to grant them triumph” (Qur’an 22:39).The research also shows that the Sunnah reflected this gradual evolution in practice. The Prophet ﷺ initially instilled faith, patience, and moral discipline in his companions, subsequently educating them in inviting others to Islam with wisdom and sound advice, before armed conflict was permitted when the Islamic community was established and the need to safeguard society and defend it within ethical and legal boundaries emerged.Keyword: Jihad, Da’wah, Prophetic Military Action

The Meaning of Qur'anic Tabayyun in Relation to Social Media Information Algorithms: A Contextual Tafsir Study of QS. Al-Hujurat, Verse 6 Lukman Ubaidillah; Amir Mahmud; Nyoko Adi Kuswoyo
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 9, No 1 (2026): JANUARI - JUNI
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v9i1.30251

Structural poverty among coastal communities in Aceh is not merely caused by economic factors and policy issues, but is also shaped by religious relations and social stratification. This study aims to analyze how the interpretation of religious teachings, particularly through the perspective of the Sociology of the Qur’an, constructs and sustains social stratification that perpetuates structural poverty. The research employs a qualitative method using a thematic interpretation (maudhu‘i) approach to relevant Qur’anic verses, combined with observation and in-depth interviews with coastal communities in Aceh. The findings reveal that hierarchical and fatalistic interpretations of religion tend to reinforce the legitimacy of social inequality, whereby impoverished fishermen accept their condition as destiny. In contrast, religious interpretations oriented toward social justice and a critical work ethic—such as the concepts of khalifah (vicegerency) and ‘adl (justice)—can function as forms of resistance against unequal social structures. In conclusion, the relationship between religion and social stratification is ambivalent: it can serve both as a mechanism for reproducing structural poverty and as a source of liberation, depending on the dominant modes of religious interpretation and practice.

Konstruksi Makna Melalui Struktur Jumlah Ismiyyah Dalam Surah Al-Muzammil Analisis Linguistik Tafsir Ibnu Asyur Syalfadhila Akmalia; Khoirun Nidhom; Ida Kurnia Shofa
Ibn Abbas : Jurnal Ilmu Alquran dan Tafsir Vol 8, No 2 (2025): JULI - DESEMBER
Publisher : Magister Ilmu Al-Qur'an dan Tafsir UINSU Medan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51900/ias.v8i2.31429

Penelitian ini menganalisis konstruksi makna melalui variasi struktur jumlah ismiyah dalam Surah Al-Muzammil berdasarkan penafsiran Muhammad al-Thahir Ibnu Asyur dalam at-Tahrir wa at-Tanwir. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian kepustakaan, menganalisis delapan ayat yang mengandung struktur jumlah ismiyah (ayat 5, 6, 7, 9, 12, 18, 19, dan 20) melalui pendekatan sintaksis-semantik, menghubungkan struktur gramatikal tiap ayat dengan penjelasan eksplisit Ibnu Asyur, serta memvalidasinya dengan kaidah nahwu dan balaghah. Hasil penelitian menunjukkan bahwa variasi struktur jumlah ismiyah dalam surah ini tidak bersifat netral makna, melainkan secara konsisten dikonstruksi untuk mendukung pesan sentral surah. Fungsi huruf ta'kid inna ditemukan tidak seragam, bergeser dari penegasan kepastian dan kedekatan peristiwa (ayat 5), penegasan sifat tetap dan hakiki (ayat 6), hingga perlawanan atas pengingkaran mukhathab (ayat 19) dan pujian atas ketaatan (ayat 20). Dhamir fashl pada ayat 6 dan 20 secara konsisten berfungsi sebagai penguat hukum (taqwiyatul hukmi), bukan pembatasan (hashr) suatu pembacaan yang menyimpang dari kecenderungan umum kaidah balaghah, namun secara eksplisit dinyatakan sendiri oleh Ibnu Asyur.Kata Kunci: Jumlah ismiyah, konstruksi makna, Ibnu Asyur; at-Tahrir wa at-Tanwir, Surah Al-Muzammil

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