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Tanzil: Jurnal Studi Al-Quran
Published by Sekolah Tinggi Agama Islam Sadra
ISSN : 2460917     EISSN : 25030612     DOI : https://doi.org/10.20871/tjsq
Core Subject : Religion,
Religion
TANZĪL is a refereed academic journal published by Sekolah Tinggi Filsafat Islam (STFI) Sadra in Jakarta. The journal conscientiously aims to provide a scholarly platform for critical and informed articles, particularly in Qur’anic studies. The article arises such issues in the form of literature study, individual research, and critical book review, arise out of classical and contemporary discussions from varied traditions, either Eastern, Western in the hope to contribute the resolution of various It theoretical, methodological, and practical issues in the aforementioned fields.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 102 Documents
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THE LIBERATION OF AL-QUDS BETWEEN DIVINE DECREE OR HUMAN EFFORT: A HERMENEUTICAL ANALYSIS OF Q.S. AL-MĀ’IDAH [5]: 20–26 A’azliansyah Farizil Anam; Zahrah Faizatun Nafi’ah; Ilham Nabil Aufa
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 1 (2025): October
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i1.470

Abstract

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: A PERSPECTIVE OF JEAN BAUDRILLARD’S CONSUMERISM THEORY Desy Amelia Putri; Alin Zata Amni; Sahrul A. Poipesi
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 1 (2025): October
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i1.474

Abstract

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.
PREVENTION OF SELF-HARM IN ADOLESCENTS FROM BROKEN HOMES THROUGH MA‘RIFAT AL-NAFS: A THEMATIC STUDY OF QUR’ANIC EXEGESIS Qinta Berliana Valfini; Made Saihu; Muhammad Ulinnuha
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 1 (2025): October
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i1.478

Abstract

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.
THE MEANING OF LAYLAH AL-QADR IN THE VIEW OF KHUMAYNĪ: A SUFI INTERPRETATION OF Q.S. AL-QADR [97]: 1–5 Wahyudi, Indra; Syafirin, Muhammad
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 2 (2026): April
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i2.528

Abstract

The concept of the Night of Qadr (lailah al-qadr), an event immortalized and mentioned in the Qur'an, has even become part of the name of a surah in the Qur'an and has become a dream for people to be able to obtain or meet the Night of Qadr (lailah al-qadr), which is considered to have a reward exceeding a thousand months of worship. The Night of Qadr (lailah al-qadr) is interpreted and understood in an exoteric sense, referring to the process of the Qur'an's revelation, while interpretations that go beyond the literal meaning or that penetrate further to reveal the esoteric meaning of the concept are rarely found. This article attempts to analyze the meaning of the Night of Qadr in the view of Ayatullah Khumaynī, a great figure from Iran who became a revolutionary leader and a cleric who became a great leader in Iran. Using a Sufi hermeneutic framework such as tajalliyāt, qurb, and maqām, as well as a textual-thematic tafsīr method, this study examines how Khumaynī reads Q.S. Al-Qadr [97]: 1–5 not merely as a ritual explanation, but also as an ontological revelation, a tajallī of Muhammadiyah reality and maqām wilāyah. The results of this study show that, for  Khumaynī, laylah al-qadr is not only the moment when the revelation of the Qur’an was sent down, but  furthermore that night an existential experience where revelation, angels, and al-rūḥ (Jibrīl) function as channels of revelation (manifestation) closely related to the concepts of Nūr Muḥammad, maqām walī/imām, and transcendent time (a night that “transcends” chronological linearity).
ABDULLAH SAEED’S CONTEXTUAL APPROACH TO QUR’ANIC INTERPRETATION: EPISTEMOLOGY AND THE RECONSTRUCTION OF CONCEPTUAL MAPPING Barir, Muhammad
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 2 (2026): April
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i2.561

Abstract

This study explores the epistemological foundations of Abdullah Saeed’s contextual hermeneutics within contemporary Qur’anic studies. In the twenty-first century, the growing demand to relate the Qur’an to changing social, ethical, and legal realities has made context-sensitive interpretation an important scholarly concern. Building upon and extending Fazlur Rahman’s double movement theory, Saeed introduces a contextual connector through a structured hierarchy of values that mediates between the historical meaning of the text and its contemporary application. This research employs a systematic conceptual mapping of Saeed’s interpretive framework, with primary reference to Interpreting the Qur’an: Towards a Contemporary Approach and Reading the Qur’an in the 21st Century. The findings indicate that Saeed offers several significant theoretical contributions, including refining interpretive stages, articulating ideal moral values, and classifying Qur’anic values hierarchically to guide contextual reasoning. This study reconstructs Saeed’s four-stage interpretive process into a simplified and integrative conceptual model that clarifies the epistemological relationship among text, interpreter, context, and application. Overall, Saeed’s framework reflects a coherent epistemological architecture that integrates sources of knowledge, methodological principles, and criteria of interpretive validity to support responsible and contextually grounded Qur’anic interpretation in contemporary Muslim societies. The coherence of the four stages of contextual interpretation constitutes a central element of Saeed’s epistemological validity; the omission of any stage would undermine the internal consistency of the method and consequently weaken its interpretive legitimacy. This study also identifies a reconstructed interpretive framework presented as a conceptual map.
ISRĀ’ILIYYĀT NARRATIVES IN IBN KATHĪR’S TAFSĪR: METHODOLOGICAL PERSPECTIVES AND THEIR IMPLICATIONS FOR QUR’ANIC STUDIES Supriyanto, Supriyanto; Habib, El Hassen Sid Ahmed El
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 2 (2026): April
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i2.563

Abstract

The presence of isrā’iliyyāt narratives within the tradition of Qur’anic exegesis has long been a subject of scholarly debate, particularly concerning the extent to which narratives originating from earlier religious traditions may be used in the interpretation of Qur’anic verses. Among classical exegetes, Tafsīr al-Qur’ān al-Aẓīm, the work of Ibn Kathīr, is widely recognized for its strong reliance on transmitted reports (riwāyat) in the interpretation of the Qur’an. Within this framework, Ibn Kathīr’s tafsir frequently engages with isrā’iliyyāt narratives that appear in earlier exegetical materials. This study aims to analyze how Ibn Kathīr evaluates and manages isrā’iliyyāt narratives in his tafsir and to identify the interpretive patterns he employs when dealing with such reports. Using a qualitative method through textual analysis combined with an intertextual approach, this research examines selected isrā’iliyyāt narratives cited in Ibn Kathīr’s tafsir and analyzes how these narratives are interpreted, assessed, and contextualized. The findings indicate that Ibn Kathīr adopts a selective and critical evaluative framework in dealing with isrā’iliyyāt. Although he pays attention to the chain of transmission (sanad), his assessment does not rely solely on sanad verification. He also evaluates the content of these narratives, particularly by comparing them with Qur’anic verses and authenticated prophetic traditions. Reports that contradict established Islamic theological principles or authentic hadith are explicitly rejected, whereas narratives that do not conflict with the core teachings of Islam are occasionally used cautiously to supplement the historical context or narrative details of particular verses. These findings demonstrate that Ibn Kathīr’s engagement with isrā’iliyyāt is not an uncritical accommodation but rather operates within a structured interpretive framework that integrates both transmission criticism and content evaluation.
SLOW LIVING IN THE QUR’AN: A THEMATIC ANALYSIS OF ḤAYĀH, MA‘ĪSHAH, DUNYĀ, KHUSHŪ‘, AND MUṬMA’INNAH A'yun, Putri Qurrota; Amru, Khobirul
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 2 (2026): April
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i2.579

Abstract

The fast pace of modern life has given rise to various psychological and spiritual problems. Demands for productivity and social pressure cause people to lose balance between their worldly and spiritual needs. Phenomena such as stress, anxiety, and even loss of identity show that people no longer live according to external standards without regard for their inner condition and well-being. In response to this, some individuals have begun to adopt a slow living lifestyle as an effort to rearrange the rhythm of life. This study aims to reveal the concept of slow living from the perspective of the Qur’an through a thematic study of five main terms, namely ḥayāh, ma‘īshah, dunyā, khushū‘, and muṭma’innah, using library research and a sociological contextual approach. The results of this study found that each word examined has a different conceptual contribution, such as ḥayāh indicating the essence of the purpose of life, ma‘īshah explaining a balanced life, dunyā emphasizing not to live materialistically, khushū‘ indicating the importance of spiritual aspects in life, and muṭma’innah describing the peak of peace of mind as the result of a slow living lifestyle. This finding confirms that slow living, from the perspective of the Qur’an, is not merely a matter of regulating the rhythm of life, but rather a way of life that balances physical and spiritual aspects. Through this balance, it is hoped that people can live their lives in a more conscious, calm, and purposeful manner, thereby achieving peace of mind and a more meaningful life.
IMPLEMENTATION OF MAQĀṢID AL-QUR’ĀN IN ACEH’S QANUN: TOWARD A FRAMEWORK OF SHARIA LEGISLATION AND SOCIAL MAṢLAḤAH Mujahidin, Sultan
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 2 (2026): April
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i2.583

Abstract

Aceh, as a province with special autonomy, has implemented Islamic Sharia through regional regulations known as qanun. However, its implementation is frequently criticized for being entangled in legalistic and punitive formalism. This research aims to analyze the implementation of maqāṣid al-Qur’ān within the Aceh Qanun and its transformation toward substantive justice. Diverging from previous studies that focused primarily on classical maqāṣid al-sharī‘ah (the protection of the five essential elements), this study employs the more universal and inclusive paradigm of maqāṣid al-Qur’ān as an analytical framework. The methodology is qualitative-descriptive, utilizing exegetical literature—specifically Tafsir Al-Mishbah—and contemporary maqāṣid theories as primary sources to examine the Aceh Qanun as the object of research. The findings reveal a significant gap between the idealistic message of the Qur’an—which emphasizes mercy, social justice, and human dignity—and the reality of qanun texts, which remain predominantly punitive. This study identifies that the Qanun Jinayat, Qanun Maisir, and Qanun Syiar Islam require methodological deconstruction to shift their focus from mere external compliance to substantive welfare. As a solution, this research proposes “The Integrated maqāṣid al-Qur’ān Framework” for future legislative drafting, based on value-based ontological analysis, a multidisciplinary systems approach, and social maṣlaḥah indicators. These findings underscore the necessity of revitalizing the paradigm of Islamic law in Aceh, moving from a mere instrument of social control toward a humanistic and dignified model of human empowerment in accordance with the universal vision of the Qur’an.
THE DIMENSION OF SUFISM IN THE VERSES OF HAJJ: AN ANALYSIS OF THE ESOTERIC MEANING OF HAJJ FROM THE PERSPECTIVE OF LAṬĀ’IF AL-ISHĀRĀT Zain, Eko Suryaddin; Falah, Muhammad Zulfikar Nur
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 2 (2026): April
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i2.586

Abstract

This study examines the mystical dimensions of the verses concerning the rites of the Hajj from the perspective of Abū al-Qāsim al-Qushayrī in Laṭā’if al-Ishārāt. The issue is that, in the public perception, the Hajj tends to be viewed merely as a ritual of Islamic law. Conversely, the Hajj also possesses a fundamental dimension as a form of spiritual journey. This comprehensiveness underpins the urgency of the Hajj, which is so compatible with Sufi discourse.  Previous research on the material aspects of the Hajj has been limited to a descriptive review of the interpretative meanings of the Qur’an alone. Therefore, the esoteric meanings of the rituals from al-Qushayrī’s perspective form the focus of this study to examine the spiritual journey’s dimension within the Hajj, thereby ensuring objectivity is evident in the completeness of the elements of the worship process. This study employs library research utilizing the method of Sufi exegesis analysis. Primary data is drawn from Laṭā’if al-Ishārāt, whilst secondary data encompasses Sufi exegetical literature and studies on Sufism. Analysis is conducted through an examination of the verses concerning the rituals of the Hajj and an exploration of the inner meanings contained within them. The research findings indicate that each Hajj ritual possesses an esoteric structure of meaning: iḥrām is understood as the emptying of the ego (takhallī) and the strengthening of the etiquette of presence (taḥallī), wuqūf and mabīt at Muzdalifah as a means of self-annihilation (fanā’), the stoning of the jamrah and mabīt at Mina as the pinnacle of divine witnessing (mushāhadah and ma‘rifah), whilst ṭawāf and sa‘ī represent the manifestation of divine revelation (tajallī) leading to the final stage of becoming a perfect human being (insān kāmil). Al-Qushayrī’s interpretation affirms that the sequence of rituals constitutes a process of spiritual transformation towards the perfect human being. The implication is that this finding enriches the study of Sufi exegesis whilst making a practical contribution to the development of Hajj rituals by emphasizing the integration of Sharia and spiritual depth.
THE ONTOLOGY OF LETTERS IN THE SUFISM TRADITION: A STUDY OF RŪZBIHĀN BAQLĪ’S INTERPRETATION OF FAWĀTIḤ AL-SUWAR Mujahiddin, Anas; Asror, Muhammad
Tanzil: Jurnal Studi Al-Quran Vol. 8 No. 2 (2026): April
Publisher : Sekolah Tinggi Agama Islam Sadra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20871/tjsq.v8i2.589

Abstract

This research is motivated because the meaning of the Qur’an is divided into two, namely textual meaning and contextual meaning; The meaning of ẓāhir and the meaning of bāṭin or commonly referred to as explicit meaning and implicit meaning. Therefore, the Qur’an, which contains many diamonds, gems hidden in the ocean of letters, words, and sentences in each of its verses, is open and provides opportunities for new interpretations. This study examines the interpretation of Rūzbihān Baqlī in the style of ishāri’s in Tafsīr ‘Arā’is al-Bayān fī Ḥaqā’iq al-Qur’ān. In addition, this study seeks to answer whether, in its interpretation of the letter al-muqaṭṭa‘ah, there is a dimension of Sufism. In its interpretation, there are variants of interpretation of an object or verse. This research focuses more on the interpretation of the repeated letters al-muqaṭṭa‘ah in the opening of the surahs in the Qur’an. This study is a descriptive-analytical literature study by comparing the interpretation of a series of letters al-muqaṭṭa‘ah that are repeated in one surah with another. As a Sufi, Rūzbihān Baqlī could not avoid his Sufi traits when interpreting the Qur’an, including in interpreting the letters al-muqaṭṭa‘ah. The dimensions of Sufism are found in its interpretation; among these dimensions are ma‘rifah, sitr, tajallī, fanā’, baqā’, shawq, ‘ishq, mushāhadah, ittiḥād, sirr, maḥabbah, and ḥaqīqah.

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