Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir Vol.
5 No.
August 2025, pp.
ISSN: 3062-6919 E-ISSN: 2807-6346.
DOI: 10.
57163/almuhafidz.
Journal Homepage: https://jurnal.
stiq-almultazam.
id/index.
php/muhafidz/index A Jurisprudential Critique of Khamr Prohibition in Abid AlJabiriAos Nuzuli Tafsir Fahmi Akhyar Al Farabi,1* Abdul Kadir Riyadi,2 Fejrian Yazdajird Iwananebel,2 Achmad Rafiuddin,2 Faruq Aziz Al Amin1 1Universitas Darussalam Gontor Ponorogo.
Indonesia 2Universitas Islam Negeri Sunan Ampel Surabaya.
Indonesia Article Info Article history:
Received Jun 16, 2025 Revised Jul 18, 2025 Accepted Jul 18, 2025 Published Aug 26, 2025 Keywords:
Abid Al-Jabiri Pragmatic Truth Prohibition of Khamr Tafsir Nuzuli How to Cite Farabi.
Fahmi Akhyar Al.
Abdul Kadir Riyadi.
Fejrian Yazdajird Iwananebel.
AuA Jurisprudential Critique of Khamr Prohibition in Abid AlJabiriAos Nuzuli TafsirAy.
Muhafidz: Jurnal Ilmu Al-QurAoan Dan Tafsir, 5.
, 266-280.
https://10.
57163/almuhafidz.
ABSTRACT
Khamr, as an intoxicating substance, is explicitly prohibited in Islamic law due to its harmful effects on both individual and societal well-being.
In Indonesia, the increasing number of khamr abuse cases has led to various social and health-related problems.
Abid alJabiri, a contemporary Muslim intellectual, reexamines the prohibition of khamr through his nuzuli tafsir, offering a contextual and chronological understanding of the relevant QurAoanic verses.
This study analyzes al-JabiriAos nuzuli interpretation by applying a chronological approach to the verses on khamr prohibition (Q.
alBaqarah 2:219, al-NisaAo 4:43, and al-MaAoidah 5:90Ae.
, linking their stages of revelation with the sirah nabawiyyah.
Using a library-based, descriptive-analytical method and the ijmali approach, the research traces the sequential development of the prohibition to uncover alJabiriAos juristic framework that integrates historical context with normative guidance.
Through the lens of pragmatic truth theory, the study highlights the novelty of al-JabiriAos nuzuli method, which contrasts with traditional, static interpretations by situating the verses within an evolving socio-political context.
This reinterpretation offers a rational, adaptable, and socially responsive model for applying Islamic legal principles to contemporary issues, particularly concerning the regulation and understanding of intoxicants in modern Muslim societies.
This is an open access article under the CC BY license.
Corresponding Author:
Fahmi Akhyar Al Farabi Universitas Darussalam Gontor Ponorogo.
Jalan Raya Siman.
Kabupaten Ponorogo.
Jawa Timur 63471.
Indonesia.
Email: fahmiakhyaralfarabi@unida.
Copyright .
2025 Fahmi Akhyar Al Farabi.
Abdul Kadir Riyadi.
Fejrian Yazdajird Iwananebel
Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
ISSN: 3062-6919
E-ISSN: 2807-6346
INTRODUCTION
The study of tafsir has evolved from the era of the Sahabah.
Tabi'in, and subsequent generations, with various approaches.
1 The approach of jurisprudential reasoning is a crucial aspect, especially when discussing issues that have a significant impact on the lives of Muslims.
2 Khamr refers to substances that can cause intoxication and are prohibited for consumption.
Tafsir scholars define Khamr as any type of substance that can cause intoxication, regardless of its base ingredients.
If a drink causes intoxication when consumed in a normal amount by a typical person, it is classified as khamr.
Such a drink is prohibited, regardless of the quantity consumed or whether it actually causes intoxication in a specific case.
Therefore, the prohibition of Khamr beverages is not due to their alcohol content, but because of their potential to cause intoxication.
This also applies to other substances with intoxicating potentialAisuch as alcohol, narcotics, and psychoactive drugsAiwhen consumed by individuals who are physiologically sensitive or have low tolerance to such substances.
Recent reports indicate a significant increase in alcohol abuse cases in Indonesia, leading to rising numbers of victims and related health issues.
4 Although more suitable for the introduction section, recent studies note that alcohol abuse is no longer limited to high-income groups, but has also spread to low-income populations in both urban and rural areas.
5 Furthermore, it is not only adults who are involved, but also students, particularly those in high school and university.
Over time, the concept of khamr has remained associated with intoxicating substances, primarily alcoholic beverages.
However, contemporary discourse on substance abuse increasingly encompasses narcotics, psychotropics, and other addictive drugs, although these are not classified as khamr in the strict juristic sense.
According to data from IndonesiaAos National Narcotics Agency (BNN), there were over 3.
6 million drug abuse cases in 2023, indicating a broader societal concern that extends beyond traditional definitions of khamr.
7 This situation has reached an alarming level, as reflected in national health reports and international data from the World Health Organization, indicating a rising trend in alcohol-related harm.
8 Indonesia has been identified in several 1 Fahmi Akhyar Al Farabi and Farhan Afif Al-Kindi.
AuAl-Manhaj Al-Tafsiri Li-Kulliyyat Al-Asalib:
Dirasah Tauliliyyah Fi Juhud Al-Mufassirin Wa TaAothiruha AoAla Fahm Al-Na Al-QurAoAni,Ay Al-Karim:
International Journal of Quranic and Islamic Studies 2, no.
1 (March 26, 2.
: 25, https://doi.
org/10.
33367/al-karim.
2 Hendri Hermawan Adinugraha and Ahmad Hasan AsyAoari UlamaAoi.
AuUnderstanding of Islamic Studies Through Textual and Contextual Approaches,Ay Farabi 17, no.
: 28,
https://doi.
org/10.
30603/jf.
3 M.
Quraish Shihab.
Tafsir Al-Misbah: Pesan.
Kesan Dan Keserasian Al-QurAoan (Jakarta: Lentera Hati, 2.
, 467.
4 Eko Teguh Pribadi.
AuAlcohol Abuse in Indonesia: Determinant.
SWOT and CARAT Analysis,Ay Journal of Health Science and Prevention 1, no.
1 (April 23, 2.
: 22Ae37, https://doi.
org/10.
29080/jhsp.
5 Prisca Petty Arfines et al.
AuPrevalence Of IndonesiaAos Alcohol Consumption.
Risk Factors.
And Its Cluster Mapping: An Analysis Of Indonesia Basic Health Survey 2018,Ay Gizi Indonesia 45, no.
2 (September 30, 2.
: 183Ae96, https://doi.
org/10.
36457/gizindo.
6 Eka Prasetiwati Thias Arisiana.
AuWawasan Al-QurAoan Tentang Khamr Menurut Al-Qurthubi Dalam Tafsir Al-JamiAo Li Ahkam Al-QurAoan,Ay Fikri: Jurnal Kajian Agama.
Sosial Dan Budaya 3, no.
: 244,
http://download.
id/article.
php?article=866814&val=9982&title=IDEOLOGI DAN PRAKTIK KEAGAMAAN MAHASISWI BERCADAR DI PTKI SE-KOTA METRO.
7 Badan Narkotika Nasional.
AuLaporan Tahunan 2023: Statistik Penyalahgunaan Narkoba Di IndonesiaAy (Jakarta, 2.
, https://bnn.
8 Elvianto Wihatno et al.
AuSocio-Demographic Determinants of Alcohol Consumption among Young
Adults in Indonesia: A Cross-Sectional Analysis of the 2023 Indonesian Health Survey,Ay Jurnal Ilmiah
A Jurisprudential Critique of Khamr ProhibitionA
ISSN: 3062-6919
E-ISSN: 2807-6346
reports as both a transit and, to some extent, a production point for certain psychotropic substances such as ecstasy.
In recent years, the country has also faced a growing influx and diversification of illicit drugs, as noted by the National Narcotics Board.
9 While traditionally limited to natural substances such as marijuana and opium, drug use has expanded to include synthetic variants like ecstasy and anesthetics.
Discussion of verses in the Qur'an can be approached through various methods, such as linguistic, thematic, and scientific interpretations.
11 One of the verses that mentions the prohibition of Khamr and is often used as a basis is Q.
Al-Baqarah .
: 219.
From this verse, the author identifies two main essences related to the term Khamr.
First, the term Khamr has a very broad meaning, encompassing all types of drinks or foods that contain intoxicating elements, which also demonstrates the depth and breadth of meaning in the language of the Qur'an.
Second, the prohibition of khamr implies that the Qur'an forbids certain types of food and drink, often without providing explicit reasons for the prohibition.
12 Al-Jabiri is one of the interpreters who references this verse to support the prohibition of khamr.
His tafsir is particularly relevant for exploring alternative perspectives on khamr.
One of the key features of his interpretation.
Fahm alQurAoan al-akim: al-Tafsir al-Wasiu uasba Tartib al-nuzul, is its chronological arrangement, which seeks to align the reading of the Qur'an with the ProphetAos historical context during the period of revelation.
13 Additionally, the tafsir, which is compiled using the ijmali method .
concise presentation of interpretatio.
, dedicates a special section to discussing the prohibition of Khamr.
This study aims to understand Abid al-Jabiri's nuzuli tafsir, the interpretation of the prohibition of Khamr in the nuzuli tafsir, the critique of the conventional jurisprudential approach, and the relevance of al-Jabiri's approach to the prohibition of Khamr.
The focus of this research includes the sources, methods, and validity of al-Jabiri's interpretation of Q.
Al-Baqarah verse 219.
An-Nisa verse 43, and Al-Maidah verses 90 and 93.
LITERATURE REVIEW
Several studies have investigated the prohibition of khamr in the Qur'an through the lens of tafsir nuzuli, each contributing unique insights.
Affandi .
compares the interpretations of Izzah Darwazah and Abid al-Jabiri, emphasizing a progressive understanding of khamr prohibition based on the chronological order of revelation to address evolving social contexts.
14 Similarly.
Mansur and Abdul Haq .
analyze alKeperawatan (Scientific Journal of Nursin.
11, no.
1 (March 15, 2.
: 41Ae47, https://doi.
org/10.
33023/jikep.
9 Badan Narkotika Nasional Republik Indonesia.
AuLaporan Tahunan BNN 2023: Tren Dan Strategi Pemberantasan Narkotika Di IndonesiaAy (Jakarta, 2.
, https://bnn.
10 M.
Ridho MaAoruf.
Narkotika.
Masalah Dan Bahayanya, 1st ed.
(Jakarta: Margojaya, 1.
, 17.
11 Fahmi Akhyar Al Farabi.
AuIsykaliyatu At-Taraduf Fi Al-QurAoan (Kalimata Al-Hamd Wa Asy-Syukr Namudzaj.
,Ay in Proceedings of International Conference on Arabic Language, vol.
1 (Malang: Arabic Department.
Faculty of Letters.
Universitas Negeri Malang, 2.
, 2.
12 Thias Arisiana.
AuWawasan Al-QurAoan Tentang Khamr Menurut Al-Qurthubi Dalam Tafsir Al-JamiAo Li Ahkam Al-QurAoan,Ay 244.
13 Yuliana Jamaluddin.
AuNikah MutAoah Perspektif Tafsir Nuzuli Al-Jabiri,Ay Jurnal IAIN Bone 5, no.
https://revistas.
br/index.
php/rce/article/download/1659/1508http://hipatiapress.
com/hpjou rnals/index.
php/qre/article/view/1348\nhttp://w.
com/doi/abs/10.
1080/09500799
708666915\nhttps://mckinseyonsociety.
com/downloads/reports/Educa.
14 Abdullah Affandi.
AuPengharaman Khamr Dalam Bingkai Tafsir Nuzuli Kajian Penafsiran Izzah Darwazah Dan Al-Jabiri,Ay Jurnal Samawat .
22Ae35, https://jurnal.
id/index.
php/samawat/article/view/259.
Vol.
5 No.
August 2025, pp.
Fahmi Akhyar Al Farabi, et.
Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
ISSN: 3062-6919
E-ISSN: 2807-6346
JabiriAos dual application of asbab al-nuzulAimacro and microAihighlighting the need for a rational and context-based interpretation of khamr-related verses.
While both studies underscore chronology and context.
Nadhiroh .
focuses more specifically on al-JabiriAos use of the al-fal wa al-wal method in Fahm al-QurAoan alakim, offering a theoretical lens for balancing textual meaning with social applicability.
Ulum .
takes a thematic-chronological approach, detailing the four phases of khamr prohibition across specific QurAoanic chapters (An-Naul.
Al-Baqarah.
An-NisaAo, and AlMaAoida.
, framing the verses as a structured moral evolution in early Islamic society.
Meanwhile.
Akbar .
and Rahman .
explore the epistemological construction of al-JabiriAos tafsir nuzuli, particularly its ijtihadic character and reliance on the ijmali method, with a strong emphasis on historical-textual interplay.
Although these studies provide foundational perspectives, they often treat alJabiriAos view in segmented or descriptive terms.
This study seeks to fill the gap by critically synthesizing al-JabiriAos methodology and interpretation of khamr prohibition as an integrated, pragmatic legal discourse.
By emphasizing chronology, context, and applicability, this research aims to offer a deeper juridical framework for responding to contemporary challenges surrounding intoxicants.
METHODS
Research Type This study is a qualitative library research using a descriptive-analytical method.
examines Abid al-JabiriAos interpretation of Khamr by systematically analyzing textual 19 The research uses an indirect approach through secondary sources beyond the Qur'an to understand the tafsir contextually and thematically.
Data Sources The primary source is Fahm al-QurAoan: al-Tafsir al-Wadih uasb Tartib al-Nuzul by Abid al-Jabiri.
Supporting sources include classical tafsir works, academic articles, historical reports related to the revelation of the QurAoan .
sbab al-nuzu.
, linguistic rules, legal reasoning .
, and relevant scientific theories.
These are selected based on academic credibility and relevance.
Analytical Techniques The analysis involves four steps: .
identifying and selecting documents.
classifying content based on themes such as revelation chronology and legal context.
applying content analysis using the ijmali method found in al-JabiriAos tafsirAibrief, parenthetical explanations.
evaluating logical consistency, validity, and relevance.
The study justifies using tafsir nuzuli over mushafic order because it clarifies the 15 Abdul Haq M.
Mansur.
AuKonstruksi Asbabun Nuzul M.
Abed Al-Jabiri (Studi Kitab Fahm Al-QurAoan Al-Hakim: Al-Tafsir Al-Wadhih Hasb Al-Nuzu.
Ay (UIN Prof.
Saifuddin Zuhri, 2.
, 10Ae12.
16 Wardatun Nadhiroh.
AuFahm Al-QurAoan Al Hakim.
Tafsir Kronologis Ala Muhammad Abid Al-Jabiri,Ay Jurnal Ilmiah Ilmu Ushuluddin .
5Ae7, https://doi.
org/https://doi.
org/10.
18592/jiu.
17 Bahrul Ulum.
AuAsbab An-Nuzul Ayat-Ayat Pengharaman Khamr (Kajian Tafsir Al-QurAoanul Majid an-Nuur Karya Teungku Muhammad Hasbi Ash-Shiddieq.
Ay (UIN K.
Abdurrahman Wahid Pekalongan, 2.
, 45Ae50.
Skripsi.
18 Muhammad Fadli Rahman.
AuTafsir Nuzuli Muhammad AoAbid Al-Jabiri,Ay Al-Mustafid: Journal of Quran and Hadith Studies 1, no.
: 8Ae10, https://doi.
org/10.
30984/mustafid.
19 Sutrisno Hadi.
Metode Research (Yogyakarta: Fakultas UGM, 1.
, 7.
20 Abdul MuAoin Salim.
Metodologi Ilmu Tafsir (Yogyakarta: Teras, 2.
, 139.
A Jurisprudential Critique of Khamr ProhibitionA
ISSN: 3062-6919
E-ISSN: 2807-6346
progressive nature of Khamr prohibition.
21 Al-JabiriAos approach aligns with pragmatic truth, aiming to provide context-sensitive interpretations that respond to societal RESULTS AND DISCUSSION Nuzuli Interpretation by Abid Al-Jabiri Muhammad 'Abid Al-Jabiri .
5Ae2.
, a prominent contemporary intellectual from Morocco, is known for his innovative approach to Qur'anic exegesis, particularly through his tafsir nuzuli.
23 Al-Jabiri's approach focuses on understanding the Qur'an through the chronological order of revelation, integrating the Qur'anic text with the biography .
of the Prophet Muhammad (PBUH).
24 This methodology allows for the interpretation of verses in the context of the socio-political environment during their revelation, offering a more dynamic understanding of the text.
One of Al-Jabiri's significant contributions is his development of a new method of interpretation, which he terms tafsir nuzuli, emphasizing the chronological arrangement of verses.
26 This approach challenges traditional commentaries that rely on the static order of the mushaf.
27 By analyzing the progression of the revelation.
Al-Jabiri seeks to link the Qur'an with the historical and social realities of the time.
In his work Fahm al-QurAoan: al-Tafsir al-Wadhih hasb Tartib al-Nuzul .
AlJabiri applies this method to the interpretation of various legal prohibitions, including the prohibition of khamr .
29 He emphasizes that khamr's prohibition must be understood in the context of the evolving social and legal landscape during the ProphetAos 30 By chronologically ordering the revelation.
Al-Jabiri reveals how the understanding of khamr and other prohibitions progressed, offering valuable insights for contemporary legal and social issues in the Muslim world.
Al-Jabiri's work demonstrates the importance of historical and contextual reasoning in interpreting the Qur'an, particularly about social practices such as khamr 21 Heri Jauhari.
Panduan Penulisan Penelitian Teori Dan Aplikasi (Bandung: CV.
Pustaka, 2.
, 3.
22 Rahman.
AuTafsir Nuzuli Muhammad AoAbid Al-Jabiri,Ay 66.
23 Aulan Niam.
AuMetode Penafsiran Kontemporer Abid Al-Jabiri,Ay Jurnal Ulunnuha 10, no.
3, https://doi.
org/10.
15548/ju.
24 Nurliana Damanik.
AuMuhammad Abid Al-Jabiri,Ay Al-Hikmah: Jurnal Theosofi Dan Peradaban Islam 1, no.
, https://doi.
org/10.
51900/alhikmah.
25 Jamal Abdul Aziz.
AuPEMIKIRAN POLITIK ISLAM MUHAMMAD AoABID AL-JABIRI: Telaah Terhadap Buku Al-AoAql Al-Siyysi Al-AoAraby: Muhaddidytuh Wa Tajalliyytuh,Ay MIQOT: Jurnal Ilmu-Ilmu Keislaman 39, 1 .
: 113, https://doi.
org/10.
30821/miqot.
26 M.
Mansur Abdul Haq and Munawir Munawir.
AuKonstruksi Asbabun Nuzul M.
Abed Al-Jabiri (Studi Kitab Fahm Al-QurAoan Al-Hakim: Al-Tafsir Al-Wadhih Hasb Al-Nuzu.
,Ay MAGHZA: Jurnal Ilmu Al-QurAoan Dan Tafsir, 2022, 16, https://doi.
org/10.
24090/maghza.
27 Edi Hermanto et al.
AuKisah Dalam Al-QurAoan (Studi Kitab Madkhal Ila Al-Quran Al Karim Karya Mohammed Abed Al-Jabir.
,Ay Perada 3, no.
: 3, https://doi.
org/10.
35961/perada.
28 Moch Rafly Try Ramadhani.
AuMengenal Kitab Fahm Al-Quran Al-Hakim Tafsir Nuzuli M.
Abid AlJabiri,Ay Tafsir Al-QurAoan.
id, 2020, https://tafsiralquran.
id/mengenal-kitab-fahm-al-quran-al-hakim-tafsirnuzuli-mabid-al-jabiri.
29 Ramadhani.
30 M Afifudin Dimyathi.
AuTiga Kitab Tafsir Yang Disusun Berdasarkan Waktu Turunnya Al-Quran,Ay Islami.
Co, 2019, https://islami.
co/tiga-kitab-tafsir-yang-disusun-berdasarkan-waktu-turunnya-al-quran/.
31 Muhammad Abid Al-Jabir.
Madkhal Ila Al-QurAoan Al-Karim: Al-Juz Al- Awwal Fi Al-TaAorif Bi Al-QurAoan (Beirut: Markaz Dirasat al-Wihdah al-AoArabiyyah, 2.
Vol.
5 No.
August 2025, pp.
Fahmi Akhyar Al Farabi, et.
Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
ISSN: 3062-6919
E-ISSN: 2807-6346
32 His approach challenges conventional readings by incorporating both the intellectual traditions of classical Islam and modern rational critique.
Interpretation of the Prohibition of Khamr in Nuzuli Tafsir The Qur'an addresses numerous issues that have been the subject of scholarly debate and interpretation.
34 One key issue is the prohibition of khamr .
Al-Jabiri, in his tafsir nuzuli approach, provides a distinct understanding of this prohibition by examining its chronological development across four stages.
35 This method aligns with his broader intellectual project of interpreting the Qur'an through the lens of the historical context of revelation, which he believes leads to a more rational understanding of the verses.
Stage 1: Initial Revelation (Surah Al-Baqarah: .
When the Prophet Muhammad (PBUH) migrated to Medina, the inhabitants questioned whether khamr was permissible.
The revelation of Surah Al-Baqarah 2:219 addresses the issue by acknowledging both the benefits and harms of khamr, but emphasizing that its harms outweigh its benefits.
Al-JabiriAos analysis of this verse reflects his understanding of the usul al-fiqh principle of qiyas .
, where the ruling is derived based on the harm caused by intoxicants.
36 The verse also highlights the need for a pragmatic approach to the interpretation of Islamic laws that considers both the moral and social consequences.
Verse (Al-Baqarah 2:.
a A"eEa eI a" aOEe aIeO a a n Ca eE AaO aN aIe uaeU aEaOU aOaI aIa aA a EaEIA AE aI aA e AE a aIA a ac aOuaeaaN aIe a eE a aII IAac eAa aN aI aOOa eAaEaOIA a aAOa eAaEaOIA a AacEE Ea aEI eEOA Aa Ea aEac aE eI a aA acE aO aIA a AOaIA aCO aI Ca aE Ee a eA aO aE aaEA a aE Oa a a aca AcOA "They ask you about khamr and gambling.
Say, 'In them is great sin and .
et, som.
benefit for people.
But their sin is greater than their benefit.
Stage 2: Prohibition of Prayer While Intoxicated (Surah An-Nisa: .
A second revelation, found in Surah An-Nisa 4:43, prohibits believers from performing prayer while intoxicated.
This verse underscores the importance of awareness and clarity during prayer, an act of direct communication with Allah.
AlJabiri critiques the interpretative approach of asbab al-nuzul .
easons for revelatio.
here, arguing that while historical context is important, it should not solely determine the understanding of the verse.
37 The focus should be on the broader implications of maintaining purity during prayer, regardless of the circumstances in which the 32 Mohammad Yahya.
AuHermeneutika M.
Abed Al-Jabiri Dan Implikasinya Terhadap Hukum Islam (Kasus Nasakh Dan Nikah MutUa.
,Ay As-Salam 3, no.
: 29, https://islami.
co/tiga-kitab-tafsir-yangdisusun-berdasarkan-waktu-turunnya-al-quran/.
33 Abid Al-Jabiri.
Fahm Al-QurAoan Al-Hakiim: Al-Tafsir Al-Wadih Hasb Tartib Al-Nuzul.
Juz 3 (Beirut:
Markaz Dirasat al-Wihdah al-Islamiyyah, 2.
, 376.
34 Fahmi Akhyar Al Farabi and Sabilul Wafda.
AuThe Issue of Synonymy between the Words Al-Hulm and Al-RuAoya in Surah Yusuf: A Quranic Semantics Study,Ay Journal of Arabic Language Studies and Teaching 3, no.
: 169, https://doi.
org/10.
15642/jalsat.
35 Al-Jabiri.
Fahm Al-QurAoan Al-Hakiim: Al-Tafsir Al-Wadih Hasb Tartib Al-Nuzul, 373Ae75.
36 Al-Jabiri, 376.
37 Al-Jabiri, 376.
A Jurisprudential Critique of Khamr ProhibitionA
ISSN: 3062-6919
E-ISSN: 2807-6346
prohibition was revealed.
This reflects the hermeneutical method of contextual understanding, where the application of the law is not limited to the specific historical Verse (An-Nisa 4:.
A" aaEa aO" a aac aA eEa aIO aI aA aCOEaO aI aOaE aIaAU uaacaE aa aO aa sOE a aacA
AIA
AaIA
AOA
AOA
AEA
AEAA
AOA
ACA
a AA
AaEA
AOI a aIIaOA
a a e a aa
a A aeaOaOAac aN EacA
a Aa U aaII aEI aaI aI Eeaea a eaO aEa aI ea aI EIaa aea aEa eI aa aO aIeU aOa acI aIOA
AeA
AaOA
a AA
AOA
AEA
AaOA
AOA
AIA
AIA
AIA
AEA
AIA
AuA
AOA
a a a aa e a a a eaEaOA
a AO aOa AaIO aOA
aAON aEI OaOe aO aEI uA
AOA
a AA
AOA
a AA
AIA
AEA
AacEEA
AIA
ca cU a e a a a a e Ua U a "O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying.
Stage 3: Complete Prohibition (Surah Al-MaAoidah: 90-.
The third stage reveals a categorical prohibition in Surah Al-MaAoidah 5:90-91, marking a clear break from previous allowances.
The verse uses strong language to describe khamr as an "abomination of Satan's doing," emphasizing its destructive potential to cause division and prevent remembrance of Allah.
Al-JabiriAos analysis here involves the concept of tadrij .
in Islamic law, where legal rulings evolve progressively to address social realities.
38 This gradualism, reflected in the chronological ordering of verses, is essential to understanding the changing attitude toward khamr.
Al-Jabiri draws a parallel to usul al-fiqh principles, where the ultimate aim of prohibition is to protect society from harm, as well as to uphold the collective well-being of the community.
Verses (Al-MaAoidah 5:90-.
a A"eEaI" OEeIO a OeEaIA OeE eaE a aII aI aE EacOA AaIaaONa Ea aEac aE eI aA eAEa aO aIA a AIA AacIA AuA AOI a aIIaAeOA a e a U e a a a a a a ea a a e a A eaOaOAac aN EacA n aAEAEa aOA ca AA ac aE eI aI a eE aA ca AacEEa aO a aIA a eA) uaacacIa OaaO a EeacO aa aI aI OaOC a AaeOAIa aE aI Ee a aa aOa aOEea90( a aAea a ea eI a aOEe aIeO a aOOA )91( a aNE aIaI acIIaA aNO aIA "O you who have believed, indeed, khamr and gambling.
are an abomination of Satan's doing.
So avoid it that you may be successful.
Stage 4: Forgiveness for Past Sins (Surah Al-MaAoidah: .
The final verse regarding khamr.
Surah Al-MaAoidah 5:93, addresses those who had previously consumed khamr and assures them of forgiveness if they repent and remain committed to faith and good deeds.
Al-Jabiri interprets this verse as an acknowledgment of human fallibility, offering redemption for past mistakes.
39 This aspect of khamr prohibition also relates to the broader usul al-fiqh principle of taubah .
, emphasizing the merciful nature of Islamic law, which provides a path for spiritual renewal.
Verse (Al-MaAoidah 5:.
a a a aA IA a AEAEa aA a a caa AEaO EaO Eac aOI IIaO O aIEaOA A aeac Aac aCO acOa aIIaOA aa aa a a a e a caa AOI a aIeO uaa aI Aac aCO acOa aIIaO aO aIEaOA U a AEAE a a A AA aa AcOA ca Aa aIaO aOA ca AacEEa aaOA a A Ee aI eIA e Aaeac Aac aCO acOA 38 Al-Jabiri, 377.
39 Al-Jabiri, 380.
Vol.
5 No.
August 2025, pp.
Fahmi Akhyar Al Farabi, et.
Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
ISSN: 3062-6919
E-ISSN: 2807-6346
"Those who believe and do righteous deeds are not at fault for what they consumed if they have feared Allah, believed, and done righteous deeds.
Al-Jabiri's Hermeneutical Approach Al-JabiriAos tafsir nuzuli method, which emphasizes the historical context of revelation, is central to his interpretation of the prohibition of khamr.
He critiques the conventional reliance on the mushaf's order, which he sees as insufficient for understanding the evolving nature of legal rulings in the Qur'an.
40 By reordering the verses according to their chronological revelation.
Al-Jabiri highlights how the prohibition of khamr gradually developed in response to the changing conditions of the Muslim community.
This aligns with the usul al-fiqh principle of maqasid al-shari'ah .
he objectives of Islamic la.
, where the law is designed to safeguard essential human interests such as health, social harmony, and moral integrity.
Al-JabiriAos approach parallels other modern hermeneutical methods, such as Fazlur RahmanAos Audouble movementAy and Abdullah SaeedAos contextual hermeneutics.
41 Both Rahman and Saeed emphasize the need to bridge the gap between the text and its contemporary context.
Al-JabiriAos work further develops this by focusing on the dynamic, progressive nature of legal rulings in the Qur'an, providing a model for reinterpreting traditional legal injunctions in light of modern challenges.
Al-JabiriAos interpretation of the prohibition of khamr in his tafsir nuzuli offers a profound contribution to Islamic jurisprudence and Qur'anic exegesis.
42 His focus on the historical context and chronological development of the verses demonstrates a pragmatic approach to legal interpretation, emphasizing the need for flexibility and adaptability in applying Qur'anic rulings.
By engaging with both classical usul al-fiqh principles and modern hermeneutical methods.
Al-Jabiri provides a robust framework for understanding the evolving nature of Islamic law, particularly in relation to issues such as khamr consumption.
Critique of Conventional Jurisprudential Approach to the Prohibition of Khamr The conventional jurisprudential approach to the prohibition of khamr .
is predominantly textualist, focusing on a literal interpretation of the Qur'anic verses and the Hadiths.
43 This approach has led to a well-defined, strict prohibition of intoxicants across the major Islamic jurisprudence schoolsAiHanafi.
Maliki.
Shafi'i, and Hanbali.
Scholars within these schools rely on the Quranic verses and Prophetic traditions to substantiate the prohibition of khamr, establishing clear guidelines for its avoidance.
The prohibition of khamr is commonly understood in conventional fiqh through a staged process, which scholars interpret as a gradual move towards total prohibition:
Stage 1: The first stage is outlined in Surah Al-Baqarah .
, which acknowledges that while khamr has some benefit, its harm is greater.
This verse is seen as the initial step toward a broader prohibition.
40 Al-Jabiri, 376.
41 Al-Jabiri, 377.
42 Al-Jabiri, 380.
43 Mugiyono.
AuKonstruksi Islam Reformatif : Analisis Kritis Terhadap Pemikiran M .
Abid Al-Jabiri,Ay Tajdid XIV, no.
: 221.
44 Hamidullah Mahmud.
AuHukum Khamr Dalam Perspektif Islam,Ay MADDIKA : Journal of Islamic Family Law 1, no.
: 41, https://doi.
org/10.
24256/maddika.
A Jurisprudential Critique of Khamr ProhibitionA
ISSN: 3062-6919
E-ISSN: 2807-6346
a A"eEa eI a" aOEe aIeO a a n Ca eE AaO aN aIe uaeU aEaOU aOaIaIa aA a EaEIA Aac aOuaeaaN aIe a eEaa aII IAac eAa aN aIA e AE a aIA a aAOa eAaEaOIA "They ask you about wine and gambling.
Say, 'In them is great sin and .
et, som.
benefit for people.
But their sin is greater than their benefit.
'" (Al-Baqarah 2:.
Stage 2: Surah An-Nisa' .
prohibits approaching prayer while intoxicated.
This verse is interpreted as a preventive measure to reduce khamr consumption, encouraging Muslims to avoid it around prayer times.
A" aaEa aO" a aac aA eEa aIO aI aA aCOEaO aIA
AIA
AaIA
AOA
AOA
AEA
AEAA
AOA
ACA
a AA AaEA ca a a ea a aa a AOI a aIIaOA a A eaOaOAac aN EacA "O believers, do not approach prayer while you are intoxicated until you understand what you are saying.
" (An-Nisa 4:.
Stage 3: In Surah Al-Ma'idah .
, the prohibition is made explicit.
Intoxicants are condemned as the work of Satan, marking the final prohibition of khamr.
a a ca
AaIaaONa Ea aEac aE eIA
a AIA
AacOA
AEA
AEA
AIA
AIA
AIA
AaEA
a AeEA
AOA
AaIAA
AeEA
AOA
AOA
AIA
AEA
AOA
AIA
A"eEA AA AacIA AuA AOI a aIIaAeOA e a e a a e a U e a e a a a a a ea a a ea a A eaOaOAac aN EacA a eAEa aO aIA "O you who have believed, indeed, intoxicants, gambling, .
acrificing o.
stone alters .
o other than Alla.
, and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.
" (Al-Ma'idah 5:.
Stage 4: Surah Al-Ma'idah .
offers forgiveness to those who have consumed khamr before the prohibition, reflecting AllahAos mercy for those who remain devout and do righteous deeds.
a a a aA Ia AA
a AEAEaA
a AEAEa aA
a a ca
AOA
AEA
AIA
AOA
AOA
AIA
AIA
AOA
AOA
ACA
a AA
AIA
AuA
AOA
AIA
AOIA
AOI a aIIaO aO aIEaOA
AEaeOA
ca aeA
aa aa
a ea a U a a a A aEaO EacA
AcOA
AOA
AOA
ACA
a AA
AeA
AOA
AIA
AIA
AOA
ca ca Aa aIaO aOA ca ca ca AacEEa aaOA a A Ee aI eIA a a AacA aCOA "Those who believe and do righteous deeds are not at fault for what they consumed if they have feared Allah, believed, and done righteous deeds.
" (Al-Ma'idah 5:.
These stages form the basis for the conventional prohibition of khamr, with a focus on textual clarity and legal strictness.
Classical scholars and jurists have emphasized the necessity of avoiding khamr based on these verses, and the prohibition has been consistently applied across the four schools of Islamic law.
However.
Abid Al-Jabiri criticizes this conventional approach, arguing that it is overly focused on the literal interpretation of the texts and often neglects the sociohistorical context of the revelations.
45 Al-Jabiri contends that understanding the prohibition of khamr requires more than just a textual reading.
it demands an exploration of the historical circumstances in which the verses were revealed.
In his view, the QurAoanic injunctions were not meant to be read in isolation but as part of an evolving social reform that gradually addressed the habits of pre-Islamic Arabian society.
Al-JabiriAos criticism highlights a major flaw in the conventional fiqh approach: its lack of attention to the context in which the verses were revealed.
For example, in Surah Al-Baqarah .
, the prohibition is introduced in a way that acknowledges the potential benefits of khamr but stresses that the harms outweigh them.
46 Al-Jabiri points 45 Abi Abdillah Muhammad bin Ahmad al-Anshari Al-Qurtubi.
Al-JamiAo LiAoAhkam Al-Qurani (Kairo:
Dar Al-Kutub Al-AoArabi, 1.
, 185.
46 Muslim bin Al-Hujjaj.
Sahih Muslim (Saudi: Riasatu Idarat al-IftaAo, 1.
, 2001.
Vol.
5 No.
August 2025, pp.
Fahmi Akhyar Al Farabi, et.
Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
ISSN: 3062-6919
E-ISSN: 2807-6346
out that this initial stance was not meant to be the final word on the matter but was a gradual step in transforming social practices.
The text itself reflects a measured approach, taking into account the context of the time, when khamr was deeply entrenched in the Yet, conventional fiqh often overlooks this gradual and progressive dimension of the prohibition.
In his tafsir nuzuli .
hronological exegesi.
Al-Jabiri emphasizes that the historical context, including the changing social realities of the Muslim community, is crucial for interpreting these verses.
47 He argues that the Qur'anic injunctions against khamr should be understood as part of a broader transformation aimed at improving the moral and social fabric of society.
This transformation was gradual, reflecting the ProphetAos strategic approach to reforming societal practices over time.
Al-Jabiri asserts that the prohibition of khamr was not imposed abruptly but rather in stages, responding to the evolving conditions of the early Muslim community.
One of Al-JabiriAos key points is the importance of asbab al-nuzul .
he causes of revelatio.
and siyaq .
in interpreting the QurAoan.
48 He suggests that the historical and textual context of each verse should be considered to fully understand its meaning and implications.
For instance, the verse in Surah Al-Ma'idah .
clearly prohibits khamr but also reflects a particular moment in the communityAos development, where the final, absolute prohibition was necessary to curb social disruption caused by alcohol This nuanced understanding of the verses contrasts with the more rigid textual interpretations of traditional fiqh that treat the prohibition as a straightforward, unchanging legal injunction.
Al-JabiriAos critique extends beyond khamr to broader jurisprudential methodologies, where he advocates for a more contextualized approach to Islamic law.
His methodology aligns with modern hermeneutical approaches such as those proposed by Fazlur Rahman and Abdullah Saeed, who emphasize the need to interpret religious texts in light of both their historical context and contemporary relevance.
Al-JabiriAos approach reflects a desire to bridge the gap between the classical tradition and modern socio-political realities, ensuring that Islamic law remains relevant and adaptable.
While the conventional fiqh approach to the prohibition of khamr is firmly grounded in the texts of the Qur'an and hadith.
Al-JabiriAos critique calls for a more dynamic and context-aware interpretation.
His tafsir nuzuli methodology encourages scholars and jurists to consider not just the textual meaning of the verses but also their historical and social context.
By doing so.
Al-Jabiri offers a more nuanced understanding of the prohibition of khamr, highlighting the gradual, reformative nature of the QurAoanic This approach ensures that Islamic law remains responsive to the evolving needs of society, addressing both the spiritual and social dimensions of religious practice.
Relevance of Al-Jabiri's Approach to the Prohibition of Khamr Al-JabiriAos approach to nuzuli interpretation provides a dynamic and context-driven understanding of Sharia laws, offering a valuable perspective on the prohibition of khamr .
50 This approach is highly relevant for addressing contemporary challenges 47 Al-Hujjaj, 2003.
48 Mahmud.
AuHukum Khamr Dalam Perspektif Islam,Ay 39.
49 Mahmud.
AuHukum Khamr Dalam Perspektif Islam,Ay 39.
50 Rahman.
AuTafsir Nuzuli Muhammad AoAbid Al-Jabiri,Ay 67.
A Jurisprudential Critique of Khamr ProhibitionA
ISSN: 3062-6919
E-ISSN: 2807-6346
faced by the Muslim community, as it allows for a more adaptable application of Islamic principles in todayAos ever-evolving social context.
51 Unlike the rigid, textualist approach that is often employed in traditional jurisprudence.
Al-JabiriAos methodology emphasizes the importance of understanding the historical and social backdrop of religious laws, enabling a more nuanced and relevant interpretation.
Theoretical Depth: Pragmatic and Contextual Understanding of Abrogation (Nasikh and Mansuk.
Al-JabiriAos critique extends to the conventional understanding of abrogation .
and mansukh .
brogated ruling.
In traditional jurisprudence, the prohibition of khamr is often seen as a gradual process of abrogation, with earlier permissive verses being superseded by later prohibitive ones.
However.
Al-Jabiri challenges this simplistic interpretation by arguing that the prohibition of khamr is constant, but its application is gradual, depending on the socio-historical context.
For instance, while verses like Surah Al-Baqarah .
and Surah An-NisaAo .
do not fully prohibit khamr, they emphasize its harmful effects, preparing the community for a complete ban.
In contrast.
Surah Al-MaAoidah .
provides the definitive prohibition.
Al-Jabiri suggests that these verses should not be seen as one abrogating the other.
rather, they reflect the gradual process through which the Muslim community transitioned from pre-Islamic habits to full adherence to Islamic The emphasis on the historical and social context shows that abrogation is not merely a textual process but is influenced by the circumstances in which the verses were revealed.
Historical and Social Context: Dynamic Application of Prohibitions Al-JabiriAos interpretation of the prohibition of khamr emphasizes the need to understand the social realities of the time when the verses were revealed.
In early Medina, for example, alcohol consumption was a deeply ingrained part of the culture.
The Prophet MuhammadAos migration to Medina did not immediately eradicate this habit, and the prohibition of khamr was introduced gradually, taking into account the social and psychological factors affecting the community.
The first stage of prohibition, found in Surah Al-Baqarah .
, acknowledges that while khamr has some benefits, its harm outweighs the benefits.
However, it does not immediately prohibit khamr.
instead, it initiates a gradual process of education and reflection.
In Surah An-NisaAo .
, the prohibition is framed as a restriction during prayer times, indicating the early stage of transition.
Only in Surah Al-MaAoidah .
does the prohibition become absolute, declaring khamr as Auan abomination from the work of Satan.
Ay Al-Jabiri argues that these verses must be understood not only within their historical and social context but also as part of a gradual process designed to facilitate the community's adjustment to the new norms.
This contextual understanding underscores the importance of tadrijiyyah .
in Islamic law, particularly in how prohibitions were introduced and implemented over time.
Pragmatic Theory: From Absolute Prohibition to Contextual Application 51 Yusuf Al-Qardhawi.
Madkhal Li Dirasat Al-Syariah Al-Islamiyah (Kairo: Maktabah Wahbah, 1.
52 Al-Qardhawi.
53 Abi al-Hasan al-Wahidi Al-Nisaburi.
Asbabu Al-Nuzul Al-QurAoan (Beirut: Dar al- Kutub Al-Ilmiyah.
Vol.
5 No.
August 2025, pp.
Fahmi Akhyar Al Farabi, et.
Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
ISSN: 3062-6919
E-ISSN: 2807-6346
Al-JabiriAos theory highlights that while the prohibition of khamr is absolute, its application may vary depending on the individualAos circumstances.
The gradual approach to prohibition allows for rukhsah .
in specific cases, such as for new converts .
to Islam.
These individuals, especially those with a history of alcohol consumption, cannot be expected to abandon their habits immediately.
Instead, the application of the law must be gradual, providing room for the individual to adjust without feeling alienated from the community.
Al-JabiriAos approach recognizes that Islamic law is not a monolithic set of rules but a dynamic system that adapts to the needs of individuals and societies.
The law can be flexible in its application while remaining firm in its principles, especially when the illah .
eason for the la.
is present.
This flexibility makes Al-JabiriAos approach highly relevant for addressing contemporary challenges, where a strict textual application of the law may not always be the most effective or compassionate response.
Al-JabiriAos approach to the prohibition of khamr offers a more flexible, dynamic, and context-sensitive interpretation of Islamic law.
By emphasizing the importance of the historical, social, and individual contexts in understanding legal rulings.
Al-JabiriAos theory allows for a more nuanced application of Sharia principles in the modern world.
His critique of conventional jurisprudence highlights the limitations of a purely textualist approach and provides a deeper, more reflective understanding of the moral and social purposes of Islamic prohibitions.
This approach offers a model for interpreting Islamic law in a way that is both relevant and adaptable to the challenges of contemporary society.
CONCLUSIONS
Al-JabiriAos nuzuli interpretation of the prohibition of khamr represents a significant epistemological shift in understanding QurAoanic legal discourse.
By integrating the chronology of revelation with the ProphetAos biography, his approach moves beyond textual literalism to highlight the dynamic interaction between divine legislation and evolving social contexts.
Rather than relying solely on traditional juridical formulas, alJabiri incorporates asbab al-nuzul, linguistic cues, hadith, and his own ijtihad, using the ijmali method to present concise, accessible exegesis grounded in historical This study shows that al-JabiriAos interpretation aligns with the theory of pragmatic truth, which emphasizes the functional relevance of scriptural meanings for solving contemporary social issues.
His reconstruction of the four-stage prohibition of khamr reveals a purposeful moral and legal evolution, which serves as a model for reinterpreting other QurAoanic injunctions in light of changing realities.
The scientific contribution of this study lies in positioning tafsir nuzuli as a viable jurisprudential tool for contextualizing Islamic law in modern society.
It affirms the need for historically rooted, socially engaged interpretations to address present-day ethical and legal challenges.
Future research could further explore the applicability of al-JabiriAos methodology to other contentious legal issues in Islamic jurisprudence, including gender 54 AoAbd al-Rahman ibn Abi Bakr Al-Suyuti.
Asbab Al-Nuzul Al-Musamma AuLubab Al-Nuqul Fi Asbab Al- NuzulAy (Lebanon: Muassasah al-Kutub Ats-Tsaqafiyah, 2.
A Jurisprudential Critique of Khamr ProhibitionA
ISSN: 3062-6919
E-ISSN: 2807-6346
justice, financial ethics, or criminal law, thereby enriching the broader discourse of maqaid al-shariAoah in contemporary tafsir.
LIMITATIONS
The limitations of this study are how Abid al-Jabiri interprets the prohibition of Khamr through the nuzuli approach, how the researcher analyzes the stages of Khamr
prohibition based on the chronology of revelation, then how al-JabiriAos tafsir applies the theory of pragmatic truth without comparing it to other contemporary or classical tafsir
AUTHOR CONTRIBUTIONS
The author conducted the primary research, analyzed relevant Qur'anic verses, and developed the argument on Abid al-JabiriAos nuzuli tafsir, employing a chronological approach to the khamr prohibition.
The author also translated key Arabic texts and applied pragmatic truth theory to contemporary Islamic legal discourse.
This research clarifies the progressive nature of the khamr prohibition and contributes to correcting rigid interpretations, offering insights into the contextual and historical understanding of the QurAoanic prohibition and its application in modern jurisprudence.
REFERENCES
Abdul Haq.
Mansur, and Munawir Munawir.
AuKonstruksi Asbabun Nuzul M.
Abed AlJabiri (Studi Kitab Fahm Al-QurAoan Al-Hakim: Al-Tafsir Al-Wadhih Hasb Al-nuzu.
Ay MAGHZA:
Jurnal Ilmu Al-QurAoan Dan Tafsir, https://doi.
org/10.
24090/maghza.
Abi Abdillah Muhammad bin Ahmad al-Anshari Al-Qurtubi.
Al-JamiAo LiAoAhkam Al-Qurani.
Kairo: Dar Al-Kutub Al-AoArabi, 1964.
Adinugraha.
Hendri Hermawan, and Ahmad Hasan AsyAoari UlamaAoi.
AuUnderstanding of Islamic Studies Through Textual and Contextual Approaches.
Ay Farabi 17, no.
: 26Ae48.
https://doi.
org/10.
30603/jf.
Affandi.
Abdullah.
AuPengharaman Khamr Dalam Bingkai Tafsir Nuzuli Kajian Penafsiran Izzah Darwazah Dan Al-Jabiri.
Ay Jurnal Samawat 05 .
: 5Ae24.
https://jurnal.
id/index.
php/samawat/article/view/259.
Al Farabi.
Fahmi Akhyar.
AuIsykaliyatu At-Taraduf Fi Al-QurAoan (Kalimata Al-Hamd Wa Asy-Syukr Namudzaj.
Ay In Procceding of International Conference on Arabic Language, 1:1Ae21.
Malang: Arabic Departement.
Faculty of Letters.
Universitas Negeri Malang, 2022.
Al Farabi.
Fahmi Akhyar, and Farhan Afif Al-Kindi.
AuAl-Manhaj Al-Tafsiri Li-Kulliyyat AlAsalib: Dirasah Tauliliyyah Fi Juhud Al-Mufassirin Wa TaAothiruha AoAla Fahm Al-Na Al-QurAoAni.
Ay Al-Karim: International Journal of Quranic and Islamic Studies 2, no.
(March 26, 2.
: 17Ae28.
https://doi.
org/10.
33367/al-karim.
Al Farabi.
Fahmi Akhyar, and Sabilul Wafda.
AuThe Issue of Synonymy between the Words Al-Hulm and Al-RuAoya in Surah Yusuf: A Quranic Semantics Study.
Ay Journal of Arabic Language Studies Teaching .
168Ae84.
https://doi.
org/10.
15642/jalsat.
Al-Hujjaj.
Muslim bin.
Sahih Muslim.
Saudi: Riasatu Idarat al-IftaAo, 1980.
Al-Jabir.
Muhammad Abid.
Madkhal Ila Al-QurAoan Al-Karim: Al-Juz Al- Awwal Fi Al-TaAorif Bi Al-QurAoan.
Beirut: Markaz Dirasat al-Wihdah al-AoArabiyyah, 2006.
Al-Jabiri.
Abid.
Fahm Al-QurAoan Al-Hakiim: Al-Tafsir Al-Wadih Hasb Tartib Al-Nuzul.
Juz 3.
Beirut: Markaz Dirasat al-Wihdah al-Islamiyyah, 2009.
Vol.
5 No.
August 2025, pp.
Fahmi Akhyar Al Farabi, et.
Al-Muhafidz: Jurnal Ilmu Al-QurAoan dan Tafsir
ISSN: 3062-6919
E-ISSN: 2807-6346
Al-Nisaburi.
Abi al-Hasan al-Wahidi.
Asbabu Al-Nuzul Al-QurAoan.
Beirut: Dar al- Kutub AlIlmiyah, 1998.
Al-Qardhawi.
Yusuf.
Madkhal Li Dirasat Al-Syariah Al-Islamiyah.
Kairo: Maktabah Wahbah, 1993.
Al-Suyuti.
AoAbd al-Rahman ibn Abi Bakr.
Asbab Al-Nuzul Al-Musamma AuLubab Al-Nuqul Fi Asbab Al- Nuzul.
Ay Lebanon: Muassasah al-Kutub Ats-Tsaqafiyah, 2002.
Arfines.
Prisca Petty.
Rika Rachmalina.
Rofingatul Mubasyiroh.
Tities Puspita, and Fuska Atomita Restu Arfines.
AuPrevalence Of IndonesiaAos Alcohol Consumption.
Risk Factors.
And Its Cluster Mapping: An Analysis Of Indonesia Basic Health Survey Ay Gizi Indonesia 45, no.
2 (September 30, 2.
: 183Ae96.
https://doi.
org/10.
36457/gizindo.
Aziz.
Jamal Abdul.
AuPEMIKIRAN POLITIK ISLAM MUHAMMAD AoABID AL-JABIRI: Telaah Terhadap Buku Al-AoAql Al-Siyysi Al-AoAraby: Muhaddidytuh Wa Tajalliyytuh.
Ay MIQOT:
Jurnal Ilmu-Ilmu Keislaman .
110Ae27.
https://doi.
org/10.
30821/miqot.
Badan Narkotika Nasional Republik Indonesia.
AuLaporan Tahunan BNN 2023: Tren Dan Strategi Pemberantasan Narkotika Di Indonesia.
Ay Jakarta, 2023.
https://bnn.
Damanik.
Nurliana.
AuMuhammad Abid Al-Jabiri.
Ay Al-Hikmah: Jurnal Theosofi Dan Peradaban Islam 1, no.
https://doi.
org/10.
51900/alhikmah.
Dimyathi.
M Afifudin.
AuTiga Kitab Tafsir Yang Disusun Berdasarkan Waktu Turunnya AlQuran.
Ay Islami.
Co, https://islami.
co/tiga-kitab-tafsir-yang-disusunberdasarkan-waktu-turunnya-al-quran/.
Hadi.
Sutrisno.
Metode Research.
Yogyakarta: Fakultas UGM, 1996.
Hermanto.
Edi.
Nurfajriyani Nurfajriyani.
Afriadi Putra, and Ali Akbar.
AuKisah Dalam AlQurAoan (Studi Kitab Madkhal Ila Al-Quran Al Karim Karya Mohammed Abed AlJabir.
Ay Perada 3, no.
: 1Ae10.
https://doi.
org/10.
35961/perada.
Jamaluddin.
Yuliana.
AuNikah MutAoah Perspektif Tafsir Nuzuli Al-Jabiri.
Ay Jurnal IAIN Bone 5, .
1689Ae99.
https://revistas.
br/index.
php/rce/article/download/1659/1508http://hi com/hpjournals/index.
php/qre/article/view/1348\nhttp://w.
com/doi/abs/10.
1080/09500799708666915\nhttps://mckinseyon com/downloads/reports/Educa.
Jauhari.
Heri.
Panduan Penulisan Penelitian Teori Dan Aplikasi.
Bandung: CV.
Pustaka,