Volume 24 Number 2
Nopember 2024
Page: 285-302
E-ISSN: 2502-2210
P-ISSN: 1412-7512
DOI: 10.
21154/tahrir.
Al-Tahrir Jurnal Pemikiran Islam QirAAt ShAdhdhah in Legal Verses: A Study of Usury in the Interpretation of Ab ayyAn Romlah Widayati Institut Ilmu Al-Qur'an (IIQ) Jakarta.
Indonesia Corresponding Email: romlah@iiq.
Received: 10/07/2024 Revised: 19/09/2024 Accepted: 30/11/2024 Abstract This study aims to highlight the impact of qirAah on Islamic law.
This study also explains Ibn ayyAn's interpretation in interpreting the verse on usury so that it has an impact on Islamic law.
This research is descriptive-analytic research using a literature study.
This study describes the interpretation put forward by Ab ayyAn, which is then analysed by using qirAAt shAdhdzah in interpreting legal verses, which is devoted to the verse that discusses usury.
The findings of this study indicate that Ab ayyAn's interpretation of QS.
al-Baqarah: 279-280 emphasises the compatibility between one verse and another, by understanding the causes of the revelation of the verse, and referring to the principle of al-ibrah bi-umm al-lafei lA bi-khu as-sabab.
Differences in qirAah enrich the understanding of the verse linguistically.
This study concludes that qirAAt shAdhdhah can be used to support or strengthen legal understanding, thus adding depth to linguistic legal interpretation.
Abstrak Penelitian ini bertujuan untuk menggarisbawahi dampak qirAah terhadap hukum Islam.
Penelitian ini juga menjelaskan penafsiran Ibn ayyAn dalam menafsirkan ayat tentang riba, sehingga berdampak pada hukum Islam.
Penelitian ini merupakan penelitian deskriptif-analitis dengan menggunakan kajian pustaka.
Penelitian ini mendeskripsikan penafsiran yang dikemukakan oleh Ab ayyAn, yang kemudian dianalisis dengan menggunakan qirAAt shAdhdhah dalam menafsirkan ayat-ayat uukm, yang dikhususkan pada ayat yang membahas tentang riba.
Temuan dari penelitian ini, penafsiran Ab ayyAn terhadap QS.
al-Baqarah: 279Ae280, menekankan pada kesesuaian antara satu ayat dengan ayat yang lain, dengan memahami sebab-sebab turunnya ayat tersebut, dengan merujuk pada prinsip alibrah bi-umm al-lafei lA bi-khu as-sabab.
Perbedaan bacaan tersebut justru memperkaya pemahaman ayat secara kebahasaan.
Kesimpulan dari penelitian ini adalah bahwa qirAAt shAdhdhah dapat digunakan untuk mendukung atau memperkuat pemahaman hukum, sehingga menambah kedalaman penafsiran hukum secara kebahasaan.
Keywords Ab ayyAn.
QirAAt ShAdhdhah.
RibA.
Introduction The study of qirAAt, or variant readings of the QurAoAn, finds a compelling intersection in the works of Ab ayyAn al-Andalus, particularly in his interpretation of QS.
al-Baqarah: 279Ae280, which addresses the prohibition of usury .
ibA).
This verse is pivotal in the development of Islamic legal and economic frameworks, and Ab ayyAnAos engagement with it through the lens of qirAAt shAdhdhah, non-canonical readings, offers a unique perspective on the influence of linguistic variation in QurAoAnic legal A 2024 by the authors.
This is an open access publication under the terms and conditions of the Creative Commons Attribution 4.
0 International License (CC BY NC) license .
ttps://creativecommons.
org/licenses/bync/4.
0/).
Published by Institut Agama Islam Negeri (IAIN) Ponorogo.
Indonesia Accredited Sinta 2 Al-Tahrir: Jurnal Pemikiran Islam QurAoAnic interpretation is a multifaceted field encompassing disciplines such as language, history, and Islamic law.
2 Within this field, qirAAt plays an important role not only in pronunciation but also in legal reasoning and jurisprudential application.
The traditional recognition of qirAAt by scholars with strong sanadic support has led to a focus on canonical variants.
3 However, scholars like Ab ayyAn have expanded the discussion by incorporating less conventional readings to explore deeper linguistic and contextual meanings.
Abu ayyAn al-Andalus, a renowned mufassir, presents a unique methodological stance in his acceptance of qirAAt shAdhdhah when interpreting legal verses in the QurAoAn, particularly those related to usury in QS al-Baqarah: 279Ae280.
5 This position, while enriching the exegetical tradition, raises important scholarly concerns.
QirAAt shAdhdhah, by definition, lacks strong sanadic continuity and is generally excluded from liturgical use and legal derivation by the majority of scholars.
6 Classical scholars such as Ibn al-Jazar and al-Nawaw have criticised the use of shAdhdhah readings in legal contexts, arguing that their weak transmission undermines their reliability as sources of law.
7 However.
Ab ayyAnAos inclusion of these readings demonstrates an alternative epistemological approach valuing their linguistic and interpretive contributions over strict sanadic authentication.
8 This divergence points to a deeper academic value of qirAAt shAdhdhah: they provide insight into variant semantic possibilities and rhetorical structures of the QurAoAn that may have otherwise been neglected.
Yet, this approach remains controversial, as it challenges mainstream principles of legal hermeneutics.
Ab ayyAnAos methodology thus invites critical reflection on the boundaries of legitimate interpretation in Islamic jurisprudence, exposing tensions between linguistic analysis and juridical authority in the use of qirAAt.
1 Makhiulil Kirom.
AoBarikan.
Islamic Values and Social-Religious Life Integration: A Living Quran and Hadith StudyAo.
Al-Tahrir: Jurnal Pemikiran Islam 25, no.
May 2.
: 41Ae56, https://doi.
org/10.
21154/altahrir.
2 Aye Aytekin.
AoAn Analysis on the OrientalistsAo Early Studies on the QurAoAnAo.
Yakn Dou yuniversitesi slam Tetkikleri Merkezi Dergisi 9, no.
June 2.
: 1Ae14, https://doi.
org/10.
32955/neu.
3 Adrien Chauvet.
AoCosmographical Readings of the QuranAo.
American Journal of Islam and Society 40, no.
1Ae2 .
July 2.
: 8Ae38, https://doi.
org/10.
35632/ajis.
4 Arrasyid Arrasyid.
Toni Markos, and Siti Aqilah.
AoConcepts of Translation of Takwil.
Tafsir, and Hermeneutics in the Science of the Al-QurAoanAo.
Jurnal Kawakib 4, no.
June 2.
: 1Ae12, https://doi.
org/10.
24036/kwkib.
5 Aye Aytekin.
AoAn Analysis on the OrientalistsAo.
6 Zubair Rahman Saende.
Lomba Sultan, and Abdul Syatar.
AoIjtihad Ulama Dalam Merumuskan Metode Memahami Maqysid Al-SyaryAoahAo.
Indonesian Journal of Shariah and Justice 3, no.
June 2.
: 73Ae94, https://doi.
org/10.
46339/ijsj.
7 Abdul Rohman.
Eni Zulaiha, and Wildan Taufiq.
AoAnalisis Tafsir MaqAid Muuammad Auir bin AoAsyr Pada Ayat QiAAo.
Al-Dzikra: Jurnal Studi Ilmu al-QurAoan dan al-Hadits 17, no.
June 2.
: 1Ae22, https://doi.
org/10.
24042/aldzikra.
8 M.
Fahri Hozaini and Mat Sari.
AoTafsir Otentik Dan Tafsir Infiltratif: Studi Kritis Dalam Metodologi TafsirAo.
REVELATIA Jurnal Ilmu Al-Qur`an Dan Tafsir 4, no.
May 2.
: 55Ae66, https://doi.
org/10.
19105/revelatia.
9 Hussein Hatem Hussein and Fatima Mohamed Mahmoud.
AoQuranic Readings Contained In The Interpretation Of (Revealing The Facts And Explaining The Minutes Of The Interpretation Of The Words Of God Almight.
By Imam Burhan AlDin Al-Nasafi (D.
687 A.
Surat An-Nahl As A Model (Presentation And Analysi.
Ao.
Russian Law Journal, 11, no.
6S .
: 629Ae Romlah Widayati / QirAAt ShAdhdhah in Legal Verses: A Study of Usury in the Interpretation of Ab ayyAn In his exegetical works.
Ab ayyAn investigated multiple qirAAt variants, including qirAAt shAdhdhah, which, despite lacking robust sanadic backing, hold academic merit in the study of tafsr.
His interpretation of QS.
al-Baqarah: 279Ae280 illustrates how differences in recitation can influence the understanding of legal verses.
By comparing the canonical and non-canonical readings, he highlights how the QurAoAnAos legal directives can be interpreted with greater nuance, particularly when considering the broader linguistic and historical context of revelation.
However, despite this potential to enrich legal interpretation, the role of qirAAt shAdhdhah in shaping Islamic legal thought remains underexplored in contemporary scholarship.
Current tafsr and legal studies tend to prioritise canonical readings with established transmission chains, often overlooking the interpretive contributions of non-canonical variants, especially in legal verses like those concerning usury.
This oversight reflects a significant academic gap and raises critical questions about the limitations of modern methodological approaches to QurAoAnic legal hermeneutics.
This study introduces a novel perspective by critically examining Ab ayyAnAos engagement with qirAAt shAdhdhah in the interpretation of legal verses, particularly in the context of usury in QS.
alBaqarah: 279Ae280.
Unlike previous scholarship that predominantly focuses on canonical qirAAt with strong sanadic support, this research underscores the interpretive potential of marginalised readings in shaping legal hermeneutics.
11 By highlighting how qirAAt shAdhdhah can serve as linguistic and conceptual tools in legal reasoning, this study contributes a fresh analytical framework to the discourse on Islamic legal theory.
12 It positions alternative readings not merely as philological variants, but as sources that can offer profound insights into the structure and adaptability of QurAoAnic legal principles, thereby enriching both classical and contemporary interpretations of Islamic law.
This study uses a qualitative method with a content analysis approach to examine the variety of qirAAt in the interpretation of legal verses in the Quran, especially in the context of Islamic law based on the work of Ab ayyAn al-Andalus.
14 The analysis focuses on the variety of readings .
irAA.
that have an impact on the understanding of sacred texts, especially in legal issues such as the prohibition of usury in QS.
al-Baqarah: 279-280.
The selection of this verse is based on its rich variety of qirAAt as well as its fiqh significance, which has been the subject of much debate among scholars of Islamic law.
The author in this case takes a position as a researcher of Islamic law with a linguistic approach, 10 Mohammad Latief et al.
AoAnalyzing the Concept of Basyar as Human: A Semantic Study of The QurAoanAo.
Al-Tahrir:
Jurnal Pemikiran Islam 25, no.
May 2.
: 57Ae72, https://doi.
org/10.
21154/altahrir.
11 Arzam Arzam.
AoRiba Dalam Perspektif Al-QurAoan Dan HadisAo.
Al-Qisthu: Jurnal Kajian Ilmu-Ilmu Hukum 6, no.
60Ae78, https://doi.
org/10.
32694/qst.
12 Saiddaeni Saiddaeni.
AoMeninjau Kembali Definisi Riba Era Modern.
Pinjaman Uang Kartal (FIAT) Perspektif Studi Islam Fiqih KontemporerAo.
Madinah: Jurnal Studi Islam, 10, no.
June 2.
: 58Ae69, https://doi.
org/10.
58518/madinah.
13 Abdul Rohman.
Eni Zulaiha, and Wildan Taufiq.
AoAnalisis Tafsir MaqAid Muuammad Auir bin AoAsyr Pada Ayat QiAAo.
14 Ibid.
Ay 15 Ibid.
Ay Al-Tahrir: Jurnal Pemikiran Islam which acts as a critical reviewer of classical tafsir.
16 Thus, the author does not act as a mufassir who composes a new tafsir, but as a researcher who reinterprets classical tafsir texts .
specially Tafsr al-Baur al-Mu.
through analysing the variety of readings and their impact on legal istinbA.
The research involved an in-depth literature review on the theory and methodology of qirAAt, identification of the forms of qirAAt syAdhdhah, and analysis of its influence on the construction of the law in Ab ayyAn's tafsir.
The data were analysed through content analysis techniques to classify qirAAt variations and evaluate their legal implications.
Source triangulation was conducted by comparing the results of the analysis against several commentaries and scholarly opinions to increase the credibility and dependability of the interpretation This approach allows for a more comprehensive understanding of how qirAAt influences legal interpretations in the Quran.
The research findings are presented in a descriptive-analytical manner, emphasising the contribution of qirAAt to the enrichment of legal exegesis discourse, as well as revealing the complexity of the relationship between alternative readings and the establishment of Islamic law.
This research is expected to expand the discourse of fiqh and Quranic hermeneutics by emphasising the importance of rereading classical texts through contemporary linguistic and legal perspectives.
Results A Hermeneutical Analysis of QS.
al-Baqarah: 279-280 in Abu HayyAn's Tafsir: A Study of MunAsabah.
QirA'At.
Legal Aspects, and QirA'At ShAdhdhah.
In interpreting QS.
al-Baqarah: 279-280.
Abu ayyAn alAndalus demonstrates a comprehensive approach that includes contextual dimensions .
unAsaba.
, variant readings .
irA'A.
, legal implications, and the role of qirA'At shAdhdhah.
This tafsir reflects a complex method but raises several methodological issues that are important to review.
Aspects of MunAsabah and Sabab Nuzl Abu ayyAn establishes a connection between this verse on usury and the previous verse that condemns the practice of usury morally and spiritually.
Although he mentions several narrations of sabab nuzl, his interpretation emphasizes the principle of al-'ibrah bi 'umm al-lafe lA bi khu al-sabab .
hat is taken is the generality of the text, not the specificity of the caus.
This shows his textual- 16 Nur Aziz et al.
AoApplication of the Requirements in Qiraat Mutawatirah as a Method in Determining the Validity of Data in Islamic-Based Research MethodologyAo.
International Journal of Academic Research in Business and Social Sciences, 10 .
November 2.
, https://doi.
org/10.
6007/IJARBSS/v10-i12/8216.
17 Christopher Melchert.
AoThe Variant Readings in Islamic LawAo.
Journal of the International QurAoanic Studies Association 7, 1 .
: 7Ae25, https://doi.
org/10.
5913/jiqsa.
18 Maghfirah Maghfirah and Zulkifli Zulkifli.
AoThe Relevance of the Interpretation of The QuryCTMan with Qaul Aly1AayAAuyEAbah as a Source of Islamic Law in the Current EraAo.
AL QUDS : Jurnal Studi Alquran Dan Hadis 6, no.
March 2.
279Ae94, https://doi.
org/10.
29240/alquds.
19 Unggul Purnomo Aji.
Kerwanto, and Nurbaiti.
AoDiskursus Paradigma Makroekonomi Inklusif Dalam Perspektif AlQurAoan: Tinjauan Tafsir Kontekstual Pada Ayat-Ayat Mata Uang Dalam Paradigma Ortodoks Dan HeterodoksAo.
Al Burhan: Jurnal Kajian Ilmu Dan Pengembangan Budaya Al-QurAoan, 25, no.
April 2.
: 16Ae46.
Romlah Widayati / QirAAt ShAdhdhah in Legal Verses: A Study of Usury in the Interpretation of Ab ayyAn philosophical position, but potentially ignores the historical context on which many legal interpretations are based.
Classification of QirA'At: MutawAtir vs.
ShAdzdzah Abu ayyAn documents the variation of readings in QS.
al-Baqarah: 279-280 in considerable detail, as seen in the following table:
Qur'anic Keywords MutawAtir Recitation Recitation of ShAdzdzah Difference in Meaning AaOA a AaI aCA mA baqiya .
mA baqA .
hat remain.
Differences in verb vs.
noun tenses AE a A ac a ar-ribA (Genera.
no syAdzdzah is recorded for this lafaz aeaIaOA faAodhanu .
pen fa-Adhin .
irect order to More explicit nuances of violence and assertiveness Abu HayyAn prefers Imam Hamzah and Ab Bakr Shu'bah's reading of fa-Adhin, which he believes is more indicative of a strict threat to the usurer.
He places this reading as an affirmation of God's legal threat, not just a linguistic choice.
However, his approach has been criticized for not distinguishing the authority of mutawAtir and shAdhdhah readings in the context of legal istinbA.
Legal Implications and IstinbA Reasoning In his explanation.
Abu HayyAn argues that the recitation of shAdhdhah can be an indicator of legal meaning although it cannot be used as an independent shar'i argument.
He cites the meaning of "faAdhin bi uarb" as a form of i'lAm .
of war, not just a declaration.
This shows that he supports the qirA'At approach as a corroboration, not as a primary source of law - a controversial point among fuqahA'.
A Critique of Abu ayyAn's Approach Although Abu ayyAn was known to be very meticulous in linguistic aspects and had a high commitment to qirA'At, his approach equated the linguistic dimension with the normative authority of the recitation.
The main criticism against him is using qirA'At shAdhdhah without strictly filtering sanadic authority.
Some scholars, such as Ibn al-Jazar, asserted that the syAdzdzah recitation cannot be used in shar'i aspects because it is not mutawAtir.
This is where it is important to distinguish between descriptive and normative roles in qirA'At.
A study of QS.
al-Baqarah: 279-280 shows that Abu HayyAn combines munAsabah, qirA'At, legal reasoning, and qirA'At shAdhdhah in one hermeneutical construction.
Although his approach enriches linguistic and exegetical understanding, his position in treating non-mutawAtir readings as part of legal construction needs to be methodologically criticized and differentiated.
This study demonstrates the importance of building a methodology of legal interpretation that can filter between the authority of Al-Tahrir: Jurnal Pemikiran Islam readings, linguistic meaning, and legal validity in a disciplinary manner.
RibA in Multiple Interpretations QurAoan Surah al-Baqarah: 279Ae280 outlines stringent provisions concerning the prohibition of usury in economic transactions.
The term ribA (A) aA a originates from the word rabA (A) aOA, a meaning Auto increaseAy, and terminologically refers to an unjust excess stipulated in an exchange by one party over another.
Before interpreting these verses.
Ab ayyAn outlines the munAsabah .
ontextual correlatio.
between these verses and the preceding one, which describes the condition of those who engage in ribA as akin to those possessed by devils.
21 The earlier verse is directed at the disbelievers who persist in practising usury, which is considered to undermine the social order.
22 Verses 279Ae280, however, are addressed to the believers, serving as a stern warning to abandon all remaining involvement in usurious In his interpretation of the historical context .
sbAb al-nuz.
Ab ayyAn cites several riwAyAt that mention individuals such as Ban AoAmr ibn AoUmayr.
AoUthmAn, as well as al-AoAbbAs and KhAlid ibn al-Wald, who were known to be involved in ribA practices during the pre-Islamic period.
24 Nevertheless.
Ab ayyAn refrains from privileging any particular narration as the most authentic, and instead adopts the methodological principle of al-Aoibrah bi Aoumm al-lafei lA bi khu as-sabab that is, deriving legal and moral insight from the generality of the wording rather than the specificity of the occasion of The verse AEaA ac aEE aOa aO aI aC aO IIA a c A Oa aOcaNa EcOIa a aIIaO cCaOAis explicitly directed at those who believe, urging them to demonstrate the authenticity of their faith by fully relinquishing usurious practices.
26 According to Ab ayyAn, the phrase alladhna Aman refers not only to the followers of the Prophet Muuammad but also to the believers among previous prophetic communities.
This interpretation implies that the prohibition of ribA is a universal moral injunction embedded in the teachings of all prophets and reaffirmed in the Islamic legal tradition.
This understanding aligns with the principle of sharAou man qablana, which asserts that the laws of previous prophetic communities remain valid so long as they have not been abrogated by Islamic Departemen Agama Ri.
Alqur`An Dan Tafsirnya (Edisi Yang Disempurnaka.
(Jakarta: Widya Cahaya, 2.
, 394.
Abdul Rahman Ahmed and Youssef Hamad.
AoIntroducing Usury of the Six Principals and the Contemporary Issues Arising from ItAo.
Islamic Sciences Journal 12, no.
: 1Ae24, https://doi.
org/10.
25130/jis.
22 Ibid.
23 Maulana Yusuf Alamsyah and Khaleel Al-Obaidi.
AoMuhammad Sayyid TantawiAos Interpretation of the Verses of RibaAo.
Hanifiya: Jurnal Studi Agama-Agama 6, no.
April 2.
: 65Ae72, https://doi.
org/10.
15575/hanifiya.
24 Abu-Hayn.
Al-Bahr Al-Muhyth, 711.
25 Abu-Hayn, 713.
26 L.
Howes.
AoAuDivided against ItselfAy? Individual Maxims and the Redaction of QAo.
Acta Theologica 35, no.
: 96Ae 114, https://doi.
org/10.
4314/actat.
27 Hoda Oyarhoseyn and Younes Karamati.
AoThe Persian Redaction of AoAlAAo MaghribAos Taqwm al-AoAdwyah and Its Parallel TextsAo.
A Quarterly Journal of Historical Studies of Islam 14, no.
July 2.
: 5Ae29, https://doi.
org/10.
52547/pte.
Romlah Widayati / QirAAt ShAdhdhah in Legal Verses: A Study of Usury in the Interpretation of Ab ayyAn Therefore, the prohibition of ribA is an enduring legal principle and constitutes a foundational element in the development of Islamic economic ethics.
This perspective highlights how religious texts and theological principles serve as critical underpinnings for legal and social interpretations within various faith traditions.
RibA in Various QirAAt as a Legal Foundation Ab ayyAn discusses two key variations in the recitation of the verse mA baqiya (AaOA a A ) aI aCAin QS.
al-Baqarah:
28 The first involves three qirAAt: .
the majority of the seven ImAms of qirAAt recite it with fatuah on the yA ).
(AEaA ac a aO IaIA a A ( aI aCAal-asan reads it as mA baqA (A) aI aCaA, replacing the yA with alif, consistent with the ayy dialect and others.
a variant recitation also attributed to al-asan involves a sukn on the yA (AOA e A) aI a aCA.
Ab ayyAn justifies the latter through reference to the poetry of Jarr, affirming its linguistic plausibility.
Regarding the recitation of al-ribA (A)EaA, three primary readings are presented: .
the majority, ac a including the seven and ten canonical reciters .
xcept for amzah and al-KisA), read it with kasrah on rA and fatuah on bA, .
(A)Eamzah and al-KisA pronounce it similarly but apply imAlah to the alif ac a after the bA.
30 and .
Ab al-SamAl al-Adaw reads it with kasrah rA, sammah bA, and sukn wAw (A)E eaOA.
ac a 31 Although this last recitation was criticised by Ab al-Fatu as linguistically unsound .
hAdhd.
,32 Ab ayyAn defends it using principles of Arabic phonology and morphology, including uarakat Aris .
emporary vowel changes in waq.
and examples from asmA al-sittah.
Despite variations in qirAAt, the essential meaning of the verse remains intact, demonstrating the scholarsAo meticulous attention to the linguistic and grammatical integrity of the QurAn.
34 Including diverse recitations enriches exegetical understanding and reflects the depth of classical Arabic linguistic 35 Vittorio Sangermano, in his study, underscores the importance of grasping the QurAnAos universal message across languages, highlighting the complexities translators face in rendering its 28 Abu al-Qasim Mahmud ibn Amr ibn Ahmad al-Zamakhsyari.
Al-Kasyasyaf Aoan Haqaiq al Tanzil Wa AoUyun al-Qawail (Bairut: Dar al-Ma-Aoarif, n.
), 245.
Abu-Hayn.
Al-Bahr Al-Muhyth, 712.
29 Ocad/Ocam Outreach.
AoRedactieraadAo.
Radices 3, no.
June 2.
, https://doi.
org/10.
21825/radices.
30 Nama Lengkapnya QaAonab Ibn Abi QaAonab Abu Al-Samyl Al-AoAdawi Al-Basri.
Dia Banyak Meriwayatkan Qiry`at Syydzdzah Dari Beberapa Ulama`.
Di Antara Orang Yang Meriwayatkan Qiry`at Darinya Adalah Abu Zaid SaAoyd Ibn Aus.
Lihat Ibn Al-Jazari.
Ghyyah Al-Nihyyah.
Juz Ii, 27 AoAbd al-Fattyh Abd al-Ghany al-Qydhi.
Al-Wyfi Fi Syarh al-Syythybiyyah (Madinah: Maktabah al-Dyr, 1.
, 145.
Abu Hayn.
Al-Bahr Al-Muhyth.
Juz Ii, 713.
Ibnu AoAthiyyah.
Muharrar Al-Wajyz.
Juz.
I, 349.
Ibnu Khylawaih Menyebut Satu Bacaan Lagi Yaitu Bacaan Al-Hasan Membaca Dengan Hamzah .
A )Ec eAIbnu Khalawaih.
Mukhtshar Fi Syawydz Al-QurAoan Min Kityb Al-BadyAo, 17.
Abu-Hayn.
Al-Bahr Al-Muhyth, 713.
Ibnu AoAthiyyah.
Muharrar Al-Wajyz.
Juz I (Beirut: Dar al-Kutub al-AoIlmiyah, 1.
Marijn van Putten.
AoAre These Nothing but Sorcerers? Ae A Linguistic Analysis of Q A-HA 20:63 Using Intra-QurAnic ParallelsAo.
Journal of the International QurAoanic Studies Association 8, no.
December 2.
: 100Ae114.
35 Ali Albashir Mohammed Alhaj.
AoExploring Syntactic And Cultural Problems Faced By Translators In Translating The Quranic Arabic Hope Word L-Amalu A Ea aI eEAIn Surahs Al-Hijr And Al-Kahf Into EnglishAo.
QiST: Journal of Quran and Tafseer Studies 2, no.
March 2.
: 116Ae33, https://doi.
org/10.
23917/qist.
Al-Tahrir: Jurnal Pemikiran Islam profound terminology faithfully.
Ab ayyAn, along with linguists such as Ibn KhAlawayh and Ibn Athiyyah, strongly defends the authenticity and grammatical legitimacy of Ab al-SamAlAos qirAah, showing that it does not contravene the rules of Arabic linguistics nor the orthographic conventions of the UthmAn rasm.
The unique use of wAw in al-ribuwA (A)E eaOA, ac a 37 as opposed to alif, aligns with the orthographic traditions of alrah38 and aims to distinguish it from similar words like al-zinA,39 especially given the absence of diacritical marks in the earliest codices.
QirAAt, though differing,41 were not invented by various reciters but divinely sanctioned to allow flexibility within regulated bounds.
42 They play a significant role in legal exegesis and represent a historical window into early Arabic linguistic thought.
43 Critics of shAdhdhah qirAAt,44 according to Ab ayyAn, often lacked a full understanding of Arabic eloquence and grammar.
Finally, the verse concludes with in kuntum muminn45 (Auif you are believersA.
, indicating that persistence in ribA46 contradicts true faith.
Ab ayyAn cites al-RAzAos interpretation of fa-in lam tafal47 (Auif you do not do soA.
as tatruk48 Auif you do not abandonAy 49, implying that denial of this divine prohibition may equate to apostasy.
50 This underscores the moral and theological severity of engaging in ribA within the Islamic worldview.
Fuad NiAomah.
Mulakhash QawyAoid al-Lughah al-AoArabiyyah (Damaskus: Dyr al-Hikmah, 2.
, 109.
Abu-Hayn.
Al-Bahr Al-Muhyth, 713.
38 Ahmad Fihri et al.
AoThe Rules of The Dhabt of The Quran and The Law of Writing in The Mushaf of The QurAoanAo.
Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies 19, no.
December 2.
: 199Ae216, https://doi.
org/10.
18196/afkaruna.
39 Abu-Hayn.
Al-Bahr Al-Muhyth, 704.
40 Abu Abdullah Muhammad Ibn Ahmad al-Anshari Al-Qurthubi.
Al-JamiAo Li Ahkam Al-QurAoan, n.
, 353.
Hana Natasya.
AoManhaj Asy-Syaikh Nawawi Al-BantAni AoArdh Al-QirAAtAo.
Al-Fanar .
29Ae56, https://doi.
org/10.
33511/alfanar.
41 Ghozi Febra.
Iril Admizal, and Suriyadi.
AoThe Influence of QiraAoat Variants in Interpretation Ayat-Ayat Al-QurAoanAo.
Indonesia Journal of Engineering and Education Technology (IJEET) 2, no.
May 2.
: 267Ae73, https://doi.
org/10.
61991/ijeet.
42 Mohamed Fathy Mohamed Abdelgelil.
AoGrammariansAo Critique of QurAoanic QiraAoatAo.
International Journal of Academic Research in Business and Social Sciences 10, no.
November 2.
: 1225Ae31.
43 Abu-Hayn.
Al-Bahr Al-Muhyth, 711.
44 Mustafa Shah.
AoThe Case of Variae Lectiones in Classical Islamic Jurisprudence: Grammar and the Interpretation of LawAo.
International Journal for the Semiotics of Law - Revue Internationale de Symiotique Juridique 29, no.
2 (June 2.
: 285Ae311, https://doi.
org/10.
1007/s11196-016-9461-1.
45 Syahrul Rahman.
Afrizal Nur, and Arsyad Abrar.
AoStudi Aplikasi Metode Kemiripan Redaksi Perspektif Fadel Saleh As Samarrai: Tafsir Surah Al-TinAo.
TAJDID: Jurnal Ilmu Ushuluddin 21, no.
December 2.
: 412Ae34, https://doi.
org/10.
30631/tjd.
46 Natasya.
AoManhaj Asy-Syaikh Nawawi Al-BantAni Fi AoArdh Al-QirAAtAo.
47 Ahmad Royani et al.
AoThe Role of Arabic Poetry in Nahwu RulesAo.
Jurnal Al Bayan: Jurnal Jurusan Pendidikan Bahasa Arab 14, no.
June 2.
: 79Ae94, https://doi.
org/10.
24042/albayan.
48 Abdullah Rauf and Nur Qomari.
AuAsalibu Istidlal An Nuhat Fi Kitab Syarah Alfiyah Ibnu AoAqil,Ay Lingua: Jurnal Ilmu Bahasa dan Sastra 16 (January 6, 2.
: 215Ae224.
49 Ihdi Aini.
AuWawasan Al-QurAoan Dan Hadis Tentang Riba,Ay Nahdatul Iqtishadiyah: Jurnal Perbankan Syariah 1, no.
(August 24, 2.
: 1Ae23.
50 Ian Alfian and Nursantri Yanti.
AuKonsep Undian Berhadiah Dalam Q.
S Al-Maidah Ayat 90 Menurut Tafsir AlMisbah,Ay HUMAN FALAH: Jurnal Ekonomi dan Bisnis Islam 9, no.
2 (December 8, 2.
: 104Ae113.
51 Meriyati Meriyati and Sarah Lutfiyah Nugraha.
AoKonsep Al-Quran Dan Hadist Tentang Riba Dan Bunga BankAo.
Jurnal Justisia Ekonomika: Magister Hukum Ekonomi Syariah 6, no.
June 2.
: 379Ae89, https://doi.
org/10.
30651/justeko.
Romlah Widayati / QirAAt ShAdhdhah in Legal Verses: A Study of Usury in the Interpretation of Ab ayyAn QirAAt ShAdhdhah in Legal Interpretation Ab ayyAn discusses the qirAAt of the phrase fa-adhin bi-uarbin, outlining three recitations: .
Ab Bakr Shubah, and Ibn GhAlib recite it as fa-Adhin bi-uarbin,52 in the form of fil rubA from Adhana ( aA )aaIAmeaning Auto announceAy.
the other seven canonical qirAAt recite fa-dhin in the triliteral form fil thulAth from adhina ( aA)aaIA,54 also in the imperative.
al-asan recites it as fa-ayqan bi-uarbin.
The first two are considered mutawAtir, while the third is a qirAah shAdhdhah.
This variation reflects the linguistic richness and complexity of the qirAAt tradition.
56 Though both primary recitations derive from the same root .
, the rubA form (Adhan.
implies a stronger, more formal announcement.
According to Ab ayyAn, this suggests a more intense tone of warning directed at those who persist in usury despite knowing its prohibition.
57 This interpretation aligns with the maqAid approach, as promoted by Ibn Ashr, which emphasizes the protection of core values such as religion and property, both threatened by the injustice of usury.
58 Pre-Islamic cultural practices, including vocal traditions linked to locust symbolism, further underscore the significance of tone in communicating divine threats.
Al-RAz interprets the command as a directive to make the punishment known, not merely to oneself, but publicly.
Similarly, al-Zamakhshar views it as an act of al-idhn .
or al-istimA .
ttentive hearin.
,60 both of which imply communication and warning.
61 M.
Quraish Shihab renders the verse metaphorically, interpreting "a war from Allah and His Messenger" not as physical combat, but as a metaphor for determined opposition to usury, an act seen as defiance against divine authority.
Thus, the verse conveys not literal warfare but a firm divine stance to eliminate usury.
The diversity of qirAAt enriches this interpretation, contributing to a nuanced understanding of legal and ethical imperatives in Islam.
Abu-Hayn.
Al-Bahr Al-Muhyth, 713Ae14.
52 al-Qydhi.
Al-Wyfi Fi Syarh al-Syythybiyyah, 228.
53 Abu-Hayn.
Al-Bahr Al-Muhyth, 714.
al-Zamakhsyari.
Al-Kasyasyaf Aoan Haqaiq al Tanzil Wa AoUyun al-Qawail, 245.
54 Dede Suryani and Asep Ahmad Fathurrohman.
AoThe Significance of Qiraat to Legal IstinbatAo.
Gunung Djati Conference Series 4 .
May 2.
: 662Ae73.
55 Abu-Hayn.
Al-Bahr Al-Muhyth.
Abdul Rohman.
Eni Zulaiha, and Wildan Taufiq.
AoAnalisis Tafsir MaqAid Muuammad Auir bin AoAsyr Pada Ayat QiAAo.
Al-Dzikra: Jurnal Studi Ilmu al-QurAoan dan al-Hadits 17, no.
June 2.
: 1Ae22, https://doi.
org/10.
24042/al-dzikra.
56 Nur Rofiq and M.
Zidny Nafi Hasbi.
AoA New Paradigm In Economy About Maqashid Al-Sharia Theory:
Reformulation Of Ibn-AsyurAo.
PAMALI: Pattimura Magister Law Review 2, no.
March 2.
: 77Ae85, https://doi.
org/10.
47268/pamali.
57 Al-Ryzi.
Mafytyh Al-Ghaib (Dyr al-Fikr, n.
), 40.
58 Abu-Hayn.
Al-Bahr Al-Muhyth, 715.
59 al-Zamakhsyari.
Al-Kasyasyaf Aoan Haqaiq al Tanzil Wa AoUyun al-Qawail, 46.
60 M.
Quraish Shihab.
Tafsir Al-Misbah: Pesan.
Kesan.
Dan Keserasian al-QurAoan, vol.
1 (Tangerang: Lentera Hati, 2.
, 61 Abu-Hayn.
Al-Bahr Al-Muhyth, 714.
62 Saiddaeni.
AoMeninjau Kembali Definisi Riba Era Modern.
Pinjaman Uang Kartal (FIAT) Perspektif Studi Islam Fiqih KontemporerAo.
63 Maulana Yusuf Alamsyah and Khaleel Al-Obaidi.
AoMuhammad Sayyid TantawiAos Interpretation of the Verses of RibaAo.
Hanifiya: Jurnal Studi Agama-Agama 6, no.
April 2.
: 65Ae72, https://doi.
org/10.
15575/hanifiya.
Al-Tahrir: Jurnal Pemikiran Islam QirAAt ShAdhdhah as a Tool in Interpreting QirAAt MutawAtirah Al-ShukAn interprets the phrase fa-adhin bi-uarbin (QS.
al-Baqarah: .
64 as a command to Auannounce warAy not only to those who practice usury .
ibA) but also to others, urging collective action against its 65 This interpretation resonates with contemporary anti-usury movements in Indonesia, influencing the ethical stance of Muslim banking professionals.
66 Ali Shariati further underscores the role of tawud in eradicating economic injustice, advocating a faith-based resistance to exploitation and the monopolization of resources for personal gain.
The QurAnic prohibition of ribA,68 emphasized across numerous classical commentaries,69 plays a foundational role in promoting just economic systems grounded in Islamic principles.
70 Scholars such as Ab ayyAn explain that the reading of fa-adhin (A)Aae aIaOA71 is a command form derived from the triliteral root adhina ( aA)aaIA, meaning to permit or announce.
72 This is the majority reading among the seven canonical reciters.
Conversely, amzah and Ab Bakr Shubah read it as fa-Adhin (A)Aa aIaOA,73 derived from the quadriliteral root Adhana ( aA)aIA, connoting a more forceful proclamation or ultimatum.
Ibn Aiyyah suggests that either recitation entails an authoritative announcement, yet Adhana implies heightened urgency and clarity.
75 Al-RAz, following this line, distinguishes between war as a literal armed conflict and war as a metaphorical warning or legal opposition.
76 He cites precedents, such as Ab Bakr al-iddqAos campaign against those who withheld zakAh, to argue for the governmentAos role in enforcing economic justice.
Muhammad bin AoAli al-Syaukyny.
Fath Al-Qadyr.
Juz II (Beirut: Dar al-Kalam al-Thib, 1.
, 404.
Fajar Alvial Hasyim and Redi Hadiyanto.
AoAnalisis Praktik Tabungan E-Mas Dan Gadai Emas Bank S Menurut Pemikiran Imam SyafiAoiAo.
Jurnal Riset Perbankan Syariah, 22 December 2022, 125Ae30, https://doi.
org/10.
29313/jrps.
65 Achmad Irwan Hamzani et al.
AoTauhid as a Solution to Economic Injustice: Review of Ali SyariatiAos ThoughtsAo.
International Journal of Research in Human Resource Management, 4, no.
January 2.
: 25Ae29, https://doi.
org/10.
33545/26633213.
66 Abdul Gaffar and Muhammad Hasdin Has.
AuEconomic Disability Discourse: A Critical Analysis of the Reception of Riba Hadith on Social Media,Ay Al-Izzah: Jurnal Hasil-Hasil Penelitian.
Vol.
18 no.
1 (June 25, 2.
: 31Ae49.
67 Nibras Mahmoud Abdel Razzaq and Sohaib Abbas Odeh.
AoThe Impact of the Significance of the General Pronunciation on the Rule of Usury Through the Book of Interpretations of the Ahmadiyya Lamla Jeon AuT 1130 AHAyAo.
KnE Social Sciences, 13 March 2023, 100Ae122, https://doi.
org/10.
18502/kss.
68 Al-Ryzi.
Mafytyh Al-Ghaib, 40.
69 AoAthiyyah.
Muharrar Al-Wajyz.
Juz I, 332.
70 Shyfa Yostiroh and Rachmad Risqy Kurniawan.
AoDampak Memakan Harta RibaAo.
OSF Preprints.
OSF Preprints, 10 November 2022, https://ideas.
org//p/osf/osfx/qa8rh.
AoAthiyyah.
Muharrar Al-Wajyz.
Juz I, 332.
71 FaAoiq Mousa Ibrahim.
AoThe Most Reliable (Authenti.
At Al- Malikiyah Doctrine In Two Issues: Obligatory Time For The Payer Of Fitr And The Ruling On Eating Something From The Vermin Of The Ground A Comparative Jurisprudential StudyAo.
Researcher Journal For Islamic Sciences 2, no.
, https://w.
net/iasj/article/254043.
72 Abu-Hayn.
Al-Bahr Al-Muhyth, 714.
al-Ryzi.
Mafytyh Al-Ghaib, 40.
73 Al-Ryzi.
Mafytyh Al-Ghaib.
Humaid Nasser.
Mualimin Mochammad Sahid, and Mohd Soberi Awang.
AuaAIOaEIEaEIA Aa a EOEOA:AOa OA: Protecting Public Money Is a Legitimate Duty: An Analytical Study,Ay Journal of Fatwa Management and Research, 28, no.
2 (May 22, 2.
: 175Ae192.
74 Abu-Hayn.
Al-Bahr Al-Muhyth, 714.
Fairuz A.
Adi.
Adnan Mat Ali, and Rosli Mokhtar.
AoHadith Dan Peranannya Sebagai Hujah Dalam Ikhtiyar Al-QiraAoat:Ao.
HADIS 8, no.
June 2.
: 1Ae17, https://doi.
org/10.
53840/hadis.
75 Abu-Hayn.
Al-Bahr Al-Muhyth, 473Ae74.
76 Abu-Hayn.
Al-Bahr Al-Muhyth.
Al-Ryzi.
Mafytyh Al-Ghaib.
77 Krueger Tumiwa.
Rydiger Lohlker, and Telsy Samad.
AoThe Discourse Of Usury In The Views Of Islam And ChristianityAo.
Tasharruf: Journal Economics and Business of Islam 7, no.
December 2.
: 185Ae97.
Romlah Widayati / QirAAt ShAdhdhah in Legal Verses: A Study of Usury in the Interpretation of Ab ayyAn Ab ayyAn favors the mad form .
a-Adhi.
78 do to its rhetorical intensity, asserting that it carries a stronger implication of threat and announcement .
79 This interpretation supports broader involvement in eradicating usury, including legal enforcement and community mobilization.
80 Alabar, however, supports the majorityAos recitation .
a-adhi.
81 as more directly targeting the perpetrators of usury.
He interprets the extended reading as addressing third parties to take action against them.
While al-abar views the majority reading as more rAjiu .
,83 Ibn Aiyyah contends that both recitations convey similar commands of opposition.
84 Al-Zamakhshar describes the perpetrators as violators of divine command,85 while Ab ayyAn and al-RAz86 align more with amzahAos version and recognize the interpretive value of shAdhdhah qirAAt87 , such as al-asanAos variant fa-ayqin biuarbin.
This scholarly discourse reveals the depth of QurAnic interpretation and the functional use of qirAAt shAdhdhah.
89 Though not recited in ritual prayer,90 these readings enrich the semantic field and legal applications of mutawAtir qirAAt.
91 Differences in readings of the phrase wa-in tubtum fa-lakum rusu amwAlikum lA taelimna wa-lA tuelamn (QS.
al-Baqarah: .
92 further illustrate these interpretive https://doi.
org/10.
30984/tjebi.
78 Abu JaAofar Muhammad ibn Jaryr al-Thabari.
JymiAo al-Bayyn Aoan TaAoWyl yCyi Al-QurAoyn (Beirut: Dyr al-MaAorifah, 1.
, 24.
79 Boihaqi bin Adnan.
AoImam Abu Jaafar At-Thabary: MufassirAos ScholarAo.
Jurnal Ilmiah Al-MuAoashirah: Media Kajian AlQurAoan Dan Al-Hadits Multi Perspektif 20, no.
February 2.
: 138Ae45, https://doi.
org/10.
22373/jim.
80 Khusnul Abdiyah et al.
AoThe Position of Women in The Public Space: Quran and Cultural PerspectiveAo.
Proceeding of Saizu International Conference Transdisciplinary Religious Studies.
September 73Ae88, https://doi.
org/10.
24090/icontrees.
81 al-Zamakhsyari.
Al-Kasyasyaf Aoan Haqaiq al Tanzil Wa AoUyun al-Qawail, 245.
Solehodin.
AoPemikiran Al-Zamakhshari tentang QiraAoat pada QS.
Al Fatihah: Tinjauan Tafsir Al-KashafAo.
Al-Ubudiyah: Jurnal Pendidikan dan Studi Islam 4, no.
June 2.
: 14Ae23, https://doi.
org/10.
55623/au.
82 Hozaini and Sari.
AoTafsir Otentik Dan Tafsir InfiltratifAo.
83 Ali Nihad Khalil and Ammar Waheed Abd Shaboot.
AoDiscrepancies of Hadith and Methods of Reconciliatingit Between Sheikhs Ibn Qutaybah .
AH) and Tusi .
AH) A Balancing StudyAo.
Journal of Namibian Studies : History Politics Culture 33 .
May 2.
: 1142Ae60, https://doi.
org/10.
59670/jns.
84 Farda Amn and Bib SAdAt Ras BahAbAd.
AoThe Examination of the Absence of the Statement AuIn the Name of God, the Compassionate, the MercifulAy at the Beginning of the Repentance ChapterAo.
Journal of Contemporary Islamic Studies 2, no.
July 2.
: 387Ae406.
85 Yunus Chairul Azhar.
AuPerspektif Shalawat Di Dalam Al-QurAoan Dan Al-Hadits Serta Implikasinya Di Dalam Penafsiran Dan Penetapan Hukum,Ay Jurnal Pendidikan BASIS 1, no.
1 (November 13, 2.
, accessed June 8, 2024, https://ojs.
id/index.
php/BASIS/article/view/95.
86 Ahmad al-Byli.
Ikhtilyf Bain Al-QiryAoyt (Beirut: Dyr al-Jail, 1.
, 415.
87 Abu-Hayn.
Al-Bahr Al-Muhyth, 741.
Al-Husain ibn Ahmad ibn Khalawaih Ibn Hamdyn.
Mukhtashar Fi Syawydz AlQurAoan Min al-Kityb al-BadiAo (Kairo: Maktabah al-Mutanabbi, n.
), 17.
88 Zuhaira Nadiah Binti Zulkipli.
AoLate Payment Penalty: TaAowidh And Gharamah Imposed To Debtor From The Shariah PerspectiveAo.
Yuridika 35, no.
: 187Ae210, https://doi.
org/10.
20473/ydk.
89 Hamid Pongoliu.
AoThe Existence of the Statement of the Companions (FatwA auAb.
and Its ujjah in Islamic Legal ThoughtsAo.
Al-Ahkam 29, no.
November 2.
: 189Ae202, https://doi.
org/10.
21580/ahkam.
90 Charlotte Witvliet et al.
AoResponding to Our Own Transgressions: An Experimental Writing Study of Repentance.
Offense Rumination.
Self-Justification, and DistractionAo.
Journal of Psychology and Christianity 30 .
January 2.
91 Abu-Hayn.
Al-Bahr Al-Muhyth, 716.
92 Howes.
AoAuDivided against ItselfAy?Ao Al-Tahrir: Jurnal Pemikiran Islam 93 One variant emphasizes not wronging others, while another emphasizes not being wronged, highlighting both lender and borrower rights.
Ab Al and Ab ayyAn analyze these qirAAt based on syntax and theological implications, with Ab ayyAn noting that the phrase may function independently .
habar mustana.
95 or contextually as uAl of the preceding prepositional phrase.
96 While refraining from judgment on superiority, he acknowledges the interpretive weight of both readings.
Differences in mufassir interpretations often stem from their engagement with varying qirAAt.
Although some scholars, like al-RAz, typically avoid using shAdhdhah qirAAt as legal proof, they may incorporate them to reinforce interpretive conclusions.
As scholars state.
Aueach qirAah is like a verse on its own,Ay underscoring the role of variant readings in shaping jurisprudential and theological discourse.
Among seven qirAAt referenced by Ab ayyAn in his analysis of transactional verses, four support his interpretation, while the remaining three are dialectal variants.
Although not legally authoritative, these contribute linguistically and rhetorically to a deeper understanding of the divine This reflects the rigor and depth of QurAnic exegesis, where even non-canonical readings play a meaningful role in legal, theological, and ethical deliberations.
Ab ayyAn shows an inclusive tendency towards qirAAt shAdhdhah, not in its capacity as a qat' proposition, but as a qarnah ta'ydiyyah that is, a supporting clue to expand the dimensions of interpretation of the text.
He does not reject the grammatical and phonological validity of these readings, as long as they are by qawAid al-'arabiyyah and do not deviate from the AoUthmAn rasm.
This can be seen in his defence of qirAah al-ribuwA (A)E eaOA ac a and fa-ayqin (A)Aa a eO aCIaOA, which, although classified as shAdhdhah, are considered linguistically and semantically valid.
This methodology rests on the principle of al-'ibrah bi Aoumm al-lafe lA bi khu as-sabab, which allows for universal and contextual interpretations that go beyond the specific reason for the verse's In ushul fiqh, qirAAt shAdhdhah is not included in the qat' dall, but is often categorised as a secondary qarnah or istidlAl that can strengthen legal understanding in the context of dalAlah al-lafe or siyAq.
Although not used as the main basis for legal istinbA, qirAAt shAdhdhah, which features semantic variations such as fa-Adhin .
n intensive form of Aoproclaim firmlyA.
and fa-ayqin .
n 93 Osom Festus and Festus Omosor.
AoBiblical Redaction and the Emergence of Absolute Monotheism: Implications for Religious Dialogue and Socio-Political StabilityAo 5 .
December 2.
: 129Ae39.
94 Muhammad AoAli al-Shybyni.
Al-Tibyyn Fi AoUlym Al-QurAoAn (Makkah: Dyr al-Kutub al-Islymiyyah, 1.
, 176.
95 Ahmad Ibn AoAbd Al-Halym Ibnu Taimiyyah.
MajmyAo Al-Fatywa.
Juz Xi (Riyydh: Ra`yCsah Al-AoAmmah Li Al-Ifty`, ), 391.
96 Muhammad Addien Nastiar.
AoUnsur Balaghah Dalam Surah Al-QariAoah (Telaah Kitab Safwah al-Tafasi.
Ao.
Jurnal Ilmu Agama: Mengkaji Doktrin.
Pemikiran.
Dan Fenomena Agama 24, no.
June 2.
: 1Ae19, https://doi.
org/10.
19109/jia.
97 Dadang Darmawan.
AoChanges in the Interpretation of The Hadith of Anti-Tafsir Ra`yi and Its Impact on The Way Mufassirs Interpret the Qur`anAo.
Diroyah : Jurnal Studi Ilmu Hadis 7, no.
April 2.
: 207Ae20, https://doi.
org/10.
15575/diroyah.
Romlah Widayati / QirAAt ShAdhdhah in Legal Verses: A Study of Usury in the Interpretation of Ab ayyAn internalised form of Aobe sure of warA.
, enriches the understanding of the legal threat against the perpetrators of ribA.
This raises the possibility of a more multidimensional interpretation: from a mere legal prohibition to a theological warning involving moral conviction and commitment.
However, the narrative has not spelled out the practical implications for fiqh in concrete terms.
For example, in the context of modern fatwas such as the DSN-MUI, the maqAid approach becomes relevant to see the prohibition of ribA as a form of protection of mAl and dn in maqAid al-shar'ah.
Here, qirAAt shAdhdhah can serve as a reinforcement of normative arguments, especially in complex contemporary financial conditions, such as microfinance.
Islamic finance margins, or disguised interest Compared to thematic interpretations .
aws') or maqAid interpretations such as Ibn AoAshr.
Ab ayyAn is still very strong in lughaw grammatical interpretations, but opens up space for ethical interpretations through various readings.
QirAAt shAdhdhah here is not just an alternative reading, but an additional source in extracting legal meanings and moral values that can be integrated in the practice of ijtihAd mu'Air.
This study is important for contemporary legal interpretation, especially in Islamic financial Understanding the plurality of qirAAt can help fatwa formulators respond to new economic practices such as digital lending, murAbauah contracts, or sukuk, where the substance of economic justice must be maintained even if the form changes.
QirAAt shAdhdhah can be a moral ta'yd, reinforcing the ethical message of rejecting economic exploitation by underlining the universal and transhistorical meaning of the prohibition of ribA.
Conclusions This study demonstrates that Ab ayyAn made a significant contribution to the study of qirAAt and QurAoanic exegesis, particularly in interpreting legal verses on ribA, such as QS.
al-Baqarah: 278Ae279.
Through analysis of variant readings like fa-dhan (A )AaeaIaOAin the canonical qirAah versus fa-yqin (A)Aa a eO aCIaOA in the qirAah shAdhdhah, and the term ribA (A)aA Ab ayyAn illustrates that such ac a a versus al-ribuwA (A)E aaOA, variations are not merely phonetic deviations but serve as semantic tools that enrich legal interpretation.
Rather than dismissing qirAAt shAdhdhah.
Ab ayyAn positions them as qarnah taydiyyah .
upporting indicator.
within a broader framework of linguistic, grammatical, and contextual analysis.
This approach reflects his integration of tafsr lughaw, tafsr al-tafsr, and tafsr bi al-mathr, showcasing an openness to the interpretive potential of non-canonical readings in understanding the multilayered meanings of the QurAn.
Theologically, the variant fa-yqin bi-uarbin min AllAh .
cA )Aa a eO aCIaO a ae IaIa aEEAunderscores the spiritual gravity of violating the prohibition against ribA, reframing it not only as a legal transgression but as Al-Tahrir: Jurnal Pemikiran Islam disbelief in divine warning.
This perspective advances a holistic understanding of ribA as a legal, ethical, and theological concern.
Theoretically, the findings underscore the interpretive value of qirAAt shAdhdhah in legal exegesis not as independent legal sources, but as complementary perspectives that deepen ethical nuance.
Practically, the study offers implications for curriculum development in legal exegesis, the contextualization of fatwas, and pedagogical approaches that reflect the QurAnAos semantic flexibility within the bounds of linguistic authenticity and maqAid al-sharah.
Future research may further explore qirAAt shAdhdhah in legal contexts such as inheritance .
arAi.
, criminal law .
, and financial transactions .
uAmalA.
, using interdisciplinary methods that integrate linguistics, philology, and contemporary Islamic legal theory to address modern jurisprudential challenges while rooted in classical tradition.
References