INTERNATIONAL JOURNAL OF RESEARCH
Volume 3 Nomor 1 Tahun 2025 Page: 01-20 E-ISSN: 3025-9681.
P-ISSN: 3026-3891
Submission: May 30, 2025.
Revision: June 25, 2025.
Publication: june 30, 2023
RATIONAL-SECULAR ELEMENTS IN THE INTERPRETATION OF THE VERSE OF
KHAMAR BY SAID AL-ASYMAWY: AD-DAKHIL FI AL-TAFSIR STUDY
Mochammad Novendri S,1 Triyani,2 Siti Salma Safitri 3.
Veni Juniati4 1234UIN Sultan Syarif Kasim Riau e-mail: mochammadnovendrispt@gmail.
com1, threeyani71@gmail.
safitrisitisalma4@gmail.
com 3, venijuniati24@gmail.
Abstract This study aims to identify and analyze the rational-secular elements in the interpretation of the verses on khamr .
by Muhammad SaAoid Al-Asymawy and to evaluate their methodological and theological implications within the framework of ad-dakhil fi al-tafsir studies.
In his works.
Al-Asymawy interprets the prohibition of khamr using a contextual and rational approach that tends to separate as a moral-transcendetal value from fiqh as a product of human reasoning.
He emphasizes that the prohibition of khamr is gradual and not absolute in legal terms, but rather related to socio-moral conditions of society.
This interpretation reflects a secular rationale, namely the infusion of modern secular reasoning into QurAoanic exegesis, such as the rationalization of Islamic legal rulings, rejection of the authority of ijmaAo and solitary hadiths, and interpretations based on Western modernist values.
This research employs a qualitative approach using descriptive-analytical and critical-comparative methods, based on Al-AsymawyAos works and classical tafsir literature.
The findings show that AlAsymawyAos interpretation contains elements of ad-dakhil fi al-tafsir, as it introduces external .
views that are inconsistent with the sound methodological principles of QurAoanic interpretation in the Islamic tradition.
While relevant in the context of contemporary ijtihad, this approach also raises concerns about the deconstruction of textual authority and the erosion of methodological boundaries in QurAoanic exegesis.
Keywords: Al-Asymawy, khamr, rationalism-secularism Abstrak Penelitian ini bertujuan untuk mengidentifikasi dan menganalisis unsur rasional-sekular dalam penafsiran ayat-ayat khamar oleh Muhammad SaAoid Al-Asymawy, serta mengevaluasi implikasi metodologis dan teologisnya dalam kerangka kajian ad-dakhil fi al-tafsir.
Dalam karya-karyanya.
Al-Asymawy menafsirkan larangan khamar dengan pendekatan kontekstual dan rasional yang cenderung memisahkan antara syariAoah sebagai nilai moral-transendetal dan fiqh sebagai produk pemikiran manusia.
Ia menekankan bahwa larangan khamar Author: Edriagus Saputra.
Syamsurizal bersifat bertahap dan tidak mutlak secara hukum melainkan terkait dengan kondisi sosialmoral masyarakat.
Penafsiran ini mencerminkan secular rationale, yakni masuknya lgika pemikiran modern secular ke dalam tafsir Al-QurAoan seperti rasionalisasi hukum syarAoI, penolakan terhadap otoritas ijmaAo dan hadits ahad, serta interpretasi berbasis nili-nilai modernism Barat.
Penelitian ini menggunakan pendekatan kualitatif dengan metode deskriptif-analitis dan kritis-komparatif, berdasarkan karya Al-Asymawy dan literatur tafsir Hasil kajian menunjukkan bahwa penafsiran Al-Asymawy mengandung unsur-unsur ad-dakhil fi al-tafsir karena memasukkan pandangan luar .
yang tidak sejalan dengan metodologi tafsir yang shahih dalam tradisi Islam.
Meskipun relevan dalam konteks ijtihad kontemporer pendekatan ini juga menimbulkan kekhawatiran terhadap dekonstruksi otoritas teks dan batasan metodologis dalam tafsir Al-QurAoan.
Kata kunci: Al-Asymawy, khamar, rasionalisme-sekularisme.
phenomenon referred to as ad-dakhil
INTRODUCTION
According to AoAbd al-Wahhab Tafsir, or QurAoanic interpretation.
Fayed, the issue of infiltration is not serves as a crucial medium through which exclusive to the modern eraAiit has been Muslims seek to understand the teachings of the QurAoan.
It is widely consulted by and intellectual terrains (Nurusshoumi, of life.
However, since tafsir is ultimately a expansion of Islam into diverse cultural quest to find guidance on various aspects developing alongside the spread and both laypeople and academics in their susceptible to error both in terms of Within the realm of modern liberal understanding the divine message and in thought, one of the most influential and its written articulation.
As a human effort, controversial figures is Muhammad SaAoid tafsir is not immune to flaws or distortions al-Asymawy.
A seasoned legal expert.
Al- (Muhammad Ulinnuha, 2.
Asymawy One QurAoanic rhetorical and analytical skills, which he skillfully employed to advance his liberal infiltration of unauthentic or invalid ideas As a result, his arguments often Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati interpretation, there remains a lack of intellectually appealing.
Among QurAoanic focused research on how rational-secular elementsAiunderstood as a form of ad- at-tafsirAiinfluence interpretation of the QurAoanic verses on khamr .
Furthermore, there is .
Classical scholars generally limited in-depth analysis that situates his agree that the QurAoan prohibited khamr in interpretation within the epistemological a gradual manner, culminating in Surah al- MaAoidah .
: 90, where khamr is explicitly of QurAoanic critically assesses its impact on the referred to as "an abomination from the work of Satan" .
ijsun min Aoamali al- QurAoanic shayta.
(Mahmud, 2.
However.
AlAsymawy offered a more rationalist and Considering socio-secular reading of these verses.
safeguarding the purity of tafsir from external influences that may dilute or prohibition of khamr, arguing instead that distort the divine message, such inquiries its prohibition should be contextualized in are essential.
As Nasr .
emphasizes, light of social, health-related, and moral the QurAoan must be interpreted within its concerns specific to certain societies, sacred context, free from the imposition of rather than viewed as a universal and secular ideologies that undermine its immutable religious ruling.
This approach metaphysical and spiritual core.
They are sparked intense debate, as it was seen by many as opening the door for external ideological and philosophical paradigms ideological influencesAipotentially at odds with the foundational objectives .
aqashid interpretive boundaries (Nasr, 2.
al-shariAoa.
of Islamic lawAito shape In light of this, the present study QurAoanic interpretation.
aims to identify and analyze the rational- Although numerous studies have secular elements in SaAoid Al-AsymawyAos explored Al-AsymawyAos thought in the interpretation of the khamr verses.
It will context of Islamic law and contextual also explore methodological and Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati theological implications of his approach, thinking influenced his interpretation of the and evaluate whether his interpretations legal verses .
yat ahka.
in the QurAoan, remain within the legitimate framework of using a contextual approach (Saladin, tafsir or whether they blur the boundary between interpretation and ideological Three: the article entitled AuAnalisis Pemikiran Muhammad Said Al-Asymawi
LITERATURE REVIEW
Tentang Hukum Memakai HijabAy.
This article focuses its research by analyzing There are several previous studies that are relevant to research, including.
first, an AuRevisiting Muhammad Said Al-Assymawy's critical views on the obligation to wear the hijab in Islam, arguments he uses to conclude that the khamr and maysir in the QurAoan: an examination of surah al-MaAoidah .
: 90- (Muarifah Rahmi, 2.
91Ay.
This article argues that the prohibition of khamr .
lcoholic beverage.
and all The three studies above have forms of gambling is not merely binding, differences with the theme in this study, but rather a Aobinding prohibition.
Ao This because in this study the author focuses statement is reinforced by several inherent his study on how Al-Ashmawi interprets and pretense constraints on the prohibited the prohibition of alcohol.
acts, including respect for time, avoidance RESEARCH METHOD of negative impacts such as health.
This study employs a qualitative economic, social relations, and religious research approach, drawing upon both impacts, as well as an antidote to attitudes primary and secondary sources.
Data of condescension and mutual criticism (Rustriningsih, 2.
documentation of literature relevant to the Second: article entitled "Portrait of research theme.
This includes gathering ideology of m said ashmawi's thought on data in the form of textual excerpts, ahkam verses with contextual methodAy.
This article examines how Muhammad SaAoid Al-AsymawyAos ideology and way of AsymawyAos works, and comparing them Al- Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati uses reason incorrectly.
This kind of with other normative and authoritative tafsir literature.
interpretation cannot be used as a Data analysis is carried out using descriptive-analytical basis because it deviates from the comparative methods.
Descriptively, the correct scientific principles and is contrary to Islamic teachings, so it Al- AsymawyAos thought as reflected in his has the potential to mislead the interpretation of the verses on khamr.
Subsequently, a critical analysis is applied understanding of the contents of the to examine the secular and rationalistic Qur'an (Niat, 2020.
elements embedded in his interpretive Factors Causing the Inclusion of Ad-
Dakhil Elements in Tafsir
DISCUSSION
The presence of ad-dakhil elements Definition of Ad-Dakhil Fi Tafsir in Tafsir is influenced by various factors.
Ad-dakhil is defined as a scientific both internal and external.
The following discussion in the field of interpreting Qur'an, (Nurusshoumi, 2.
narratives that have no basis or Political and Power Factors whose truth cannot be trusted (Riyadi.
Political conflicts since the end of the caliphate of Uthman bin 'Affan Ad-Dakhil in tafsir is a form of and the beginning of the reign of Ali interpretation of the Qur'an that is bin Abi Thalib gave birth to various based on an invalid narration, or an sects that were hostile to each other.
authentic narration that does not meet To strengthen the legitimacy of their the requirements to be used as a group, they spread false hadith and basis, as well as an interpretation that Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati Qur'an.
Factors of School Differences Interpretation was used as a political Differences in views .
are tool, not a medium for seeking divine natural as long as they do not touch on the realm of basic beliefs.
However.
Factors of Hatred of Islam some sects use the Qur'an to justify Groups hostile to Islam seek to undermine the teachings from within example is the Ahmadiyah Qadyan, by spreading false narratives without who interpret the verse of Q.
An- authoritative basis.
The goal is to Nisa' .
:69 to justify the claim of of understanding Ghulam Ahmad's prophethood.
This among Muslims and weaken internal kind of interpretation is considered a form of ad-dakhil because it ignores scientific objectivity and the universal Factors of Group Fanaticism spirit of the Qur'anic text.
Fanaticism towards a particular Ignorance Factor (Jahala.
school of thought or sect encourages Lack of religious knowledge, even the emergence of interpretations that with good intentions, can result in are not objective.
The interpreters of Some this group tend to interpret verses to support the views and figures of their invalid narrations, which turn out to group, so that interpretation becomes come from individuals who deliberately a means of justifying sect teachings, encourage people to love the Qur'an.
This kind of narration is even used by Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati prohibition of wine.
He emphasized Zamakhsyari, even though it cannot be that khamr is a vile act (A )Afrom accounted for in terms of sanad, and is Satan, which has the potential to classified as ad-dakhil in interpretation cause hostility, quarrels, and prevent (Nurusshoumi, 2.
Classical Interpretation of the Khamar al-Munr's Verses QS.
Al-Baqarah: 219 Allah, khamr must be avoided by believers.
The commandment to stay away" Wahbah al-Zuhail shows that Allah
(A)IONA
uses a gradual approach in forbidding prohibition, more than just not doing it.
Although it is acknowledged to namely completely avoiding all forms have some benefits, such as financial of interaction with wine (Al-Qurthubi, gain or feelings of pleasure, the sin and damage it causes are greater and QS.
An-Nisa: 43 more dangerous.
Among its impacts In the interpretation of al-Munir, are the emergence of hostility, social rifts, and negligence in carrying out prohibits praying while drunk, because Zuhail, is an important foundation being drunk will eliminate awareness towards an absolute prohibition (Az- and the ability to understand and Zuhaili, 2.
present the heart in prayer.
According In the tafsir al-Qurub explains to him, this prohibition is a gradual that wine covers the mind.
is the most does not prohibit the consumption of alcohol completely, but This verse, according to az- Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati commonly consumed among Arab understand or realize the reading of instructions to Muslims to stay away restriction on the time of consumption, from khamar at least when performing namely not being allowed to drink worship, so that the prayer performed alcohol close to prayer time, so that is truly solemn and valid.
Al-Qurub the people would get used to leaving it also emphasizes that the drunkenness little by little.
Wahbah al-Zuhaili also referred to is a condition of loss of emphasized that the main purpose of understand words, so that prayer importance of full awareness when cannot be performed perfectly (Al- performing prayer, because prayer is Qurthubi, 2.
Allah direct communication between the This QS.
Al-MaAoidah: 90 servant and his Lord.
Therefore, all In this verse.
Wahbah al-Zuhail things that can damage awareness, provides an explanation in his very comprehensive tafsir regarding the avoided (Az-Zuhaili, 2.
Al-Qurtubi prohibition of khamar in QS.
Al- MAAoidah verse 90.
According to him, explains that Muslims are prohibited khamar includes all types of drinks or from approaching prayer while drunk.
substances that can intoxicate and In his commentary, he emphasizes cloud the mind, not limited to certain that the meaning of drunk here is due types or materials.
The prohibition in to intoxicating drinks, namely khamar.
Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati this verse is marked by the word prohibition, more than just not doing it.
AufajtanibhAy which means Auso stay namely staying away completely from awayAy, which in Arabic indicates the all forms related to wine (Al-Qurthubi, strongest and most firm form of This implies that khamar is Penafsiran not only forbidden to consume, but is Said Al-Asymawy terhadap Ayat-Ayat Khamar also forbidden to be produced, traded.
Muhammad SaAoid al-Ashmawy or even approached.
Az-Zuhail also was an Egyptian judge, intellectual, emphasized that khamar is one of the and scholar, known for his progressive vile acts of Satan that damages and critical views on the intersection of morals, triggers hostility, and prevents religion and political power.
Born in humans from remembering Allah and Cairo in 1932 amidst a dynamic socio- performing prayer (Az-Zuhaili, 2.
political and religious landscape in the In this verse, al-Qurub explains Middle East, he earned his law degree from Cairo University in 1954.
He later regarding the prohibition of wine.
broadened his legal understanding at emphasized that khamr is a vile act Harvard Law School in the late 1970, (A )Afrom Satan, which has the focusing on comparative law between potential to cause hostility, quarrels.
Western and Islamic systems (Saladin, and prevent people from praying and Allah.
His career began as an assistant therefore khamr must be avoided by The commandment to stay eventually led to his appointment as away" (A )uIONAindicates a very strong Chief Justice of EgyptAos High State Alexandria Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati Security Court in 1981 (Musyafaah, sparking criticism from conservative Despite his official position.
Al- scholars who viewed his work as Ashmawy boldly expressed dissenting views on Islamic law, particularly its secularism (Saladin, 2018.
relation to politics and modern society Islamic Al-Ashmawy shariAoah lectured at various universities and After retiring in 1993, he actively .
s progressive intellectual and a vocal interpretatio.
, opposing the conflation of the two.
He argued that sacralizing Islamist fiqh stifled independent reasoning (Saladin, 2018.
and obstructed legal reform in Academically.
Al-Ashmawy held Islam teaching roles at Cairo University and Western Asy-SyariAoah.
Al-Riba al-Islam, al-Sunnah (Adib.
Islamic law arose from specific sociopolitical conditions, which are not necessarily relevant today.
Hence.
Islamiyah, and Haqiqat al-Hijab wa Hujjiyyat He emphasized that much of classical Al-Khilafah contextual, and historical approaches.
Faidah fi al-Islam.
Al-Islam al-Siyasi.
Jawhar For rigidly through a purely textual lens but (Halim, 2.
His key publications Ushul Islamic law should not be interpreted American University in Cairo (AUC) (Saladin, reinterpretation is vital to align with contemporary needs while preserving championed contextual, rational, and historical readings of Islamic texts.
Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati IslamAos moral and universal values (Mohammad Thoyyib Madani, 2.
modern realities rather than echoing Applying this principle to the Madani, 2020.
He also noted that no Qur'anic pedagogical rather than authoritarian.
verse or hadith explicitly mandates a hudud punishment for drinking khamr.
The common punishment of lashing Qur'anAos traditional views (Mohammad Thoyyib verses on khamr .
AlAshmawy benefit (QurAoan 2:.
, prohibition of companions such as Umar and Ali, prayer while intoxicated (QurAoan 4:.
, acknowledgment of its harm and (QurAoan 5:90Ae.
He interpreted this gradual approach as a rational, step- by-step Instead, norms (Al-Asymawi, 1.
Rejecting a purely literalist stance.
Al-Ashmawy Al-Ashmawy approaches-rehabilitation, health education, and social policy as prohibition must align with the broader more effective means of addressing aims of Islamic law .
aqasid al- alcohol abuse (Al-Asymawi, 1.
Therefore.
Al-Ashmawy also rejected the use intellect .
ifz al-Aoaq.
and preventing of solitary hadith .
adith aha.
as grounds for serious legal penalties.
advocated for rational and contextual argued that such hadith do not meet Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati the necessary standard of absolute .
atAo.
sharply criticized the tendency towards transmission or meaning.
Legal rulings thoughts of classical scholars who with significant consequences must, in closed the door to ijtihad.
For him, the his view, be based on incontrovertible stagnation of Islamic law is not due to evidence (Al-Asymawi, 1.
the lack of Islamic teachings, but Within this framework of thought, rather because of fear and reluctance Al-Asymawi also rejected the use of to inherit the legacy of past thought.
hadith ahad .
adith narrated by one Al-Ashmawi invited Muslims to re narrator at each level of sana.
as the actualize Islamic law by distinguishing basis for determining laws containing between the core teachings of religion sanctions, such as hudud or Islamic and the results of human interpretation criminal law.
He rejected the normative which are always open to criticism power of hadith ahad in determining (Fluehr-Lobban, 2.
Identifying Ad-Dakhil in Al-AshmawyAos serious laws because the hadith is not qathAoi in terms of both sanad and Interpretation matan (Al-Asymawi, 1.
Al-AshmawyAos According to him, the application including those concerning khamr, of severe legal sanctions must be reflect influences from secularism, based on evidence that is qathAoi al- modern rationalism, and socio-political thubut wa al-dilalah .
ertain in terms of He viewed fiqh as a historical narration and meanin.
, not merely the product rather than sacred doctrine, result of hadiths that are not mutawatir (Al-Asymawi, 1.
Furthermore, he religion and political power and freeing Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati (Al- According to MannaAo Al-Qaththan, ad- dakhil refers to extraneous additions or approach.
Al-Asymawi also rejects a distortions in QurAoanic interpretationAi literal understanding of verses without whether from unauthenticated reports.
Asymawi, meaning must be drawn back to a scriptural or scholarly consensus.
'aql Al-Ashmawiy's interpretation, there are two camps of Therefore, the prohibition of alcohol is Some view it as a form of not absolute but rather conditional on contemporary ijtihad that is valid and its impact on individuals and society.
Of course, this paradigm shows the dynamics of a more complex modern influence of the modern paradigm of This view is supported by the thinking that prioritizes rationality and approach of maqashid sharia which is historical experience as a tool for the substance and purpose of Islamic understanding texts.
From (Musyafaah.
He believes that the text of higher maqashid sharia, such as However, there are also many who perspective.
Al-AshmawyAos approach criticize that his interpretation has can be considered ad-dakhil fi al-tafsir the inclusion of external ideologies especially secularism and liberalism.
such as secular legal thought and In the study of interpretation, elements such as this are known as ad-dakhil, (Al-Qaththan.
QurAoanic Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati interpretation that are not based on the evidence and subjects the text to principles of valid interpretation.
For modern principles alone, then it has example, when modern rationality is gone beyond the realm of ijtihad and used to reject legal provisions that deviation as explained by Subhi Shalih consensus of scholars, such as the in Mabadi' al-Tafsir wa Manahijuh absolute prohibition of alcohol, then (Shalih, 1.
the interpretation is considered to have Al-Ashmawi's interpretation has a exceeded the limits of permissible significant impact in broadening the ijtihad (Niat, 2020.
horizon of understanding Islamic law in The boundary between ijtihad and general, including in the matter of external infiltration .
d-dakhil fi tafsi.
He shifted the focus from can actually be explained through mere formal prohibitions to an ethical standard scientific criteria.
Tafsir that is still classified as ijtihad muAotabar emphasizes moral values and social must meet the following requirements:
However, this approach also Based on valid evidence, either the raises concerns about the erosion of Qur'an, mutawatir hadith, or ijma'.
established legal boundaries.
Because Not contradicting the maqashid if rational and contextual principles are sharia as a whole.
Using prioritized over clarity of texts, then sharia law will become relative and recognized in ushul tafsir.
easily changeable according to the If an interpretation ignores ijma', interests of the times.
Therefore, it is rejects the hadith that is the sharia important to place interpretations such Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati as Al-Ashmawi's in a careful context.
Al-Asymawy's namely as an effort of ijtihad that interpreting the verses of khamar opens up space for discussion but shows the strong influence of the needs to be criticized so as not to rationalistic and contextual paradigm deviate from the basic principles of that has developed in modern thought.
valid interpretation and straight Islamic He prioritizes the moral and social objectives of the sharia over its formal Thus.
Al-Ashmawi's interpretation legal form.
Although this approach of the verses about wine contains opens up new space in the discourse several forms of ad-dakhil fi tafsir, of contemporary ijtihad, some consider it to have introduced external elements A sharp separation between sharia into the interpretation .
d-dakhil fi and fiqh, thus denying the authority tafsi.
, such as legal secularism and of Islamic law that has been agreed upon considered to be able to shift the Rejection of the consensus of scholars in determining the law of Therefore, this kind of khamar as absolutely haram approach needs to be studied critically Rejection of the hadith ahad as a so that it remains within the framework source of criminal law of the maqashid sharia and the Rationalization of sharia law which principles of interpretation that can be tends to shift the interpretation scientifically justified.
from texts to social values alone.
Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati ANALYSIS causes, namely drunkenness, hostility.
The classical interpretation of the Thus, (Al- verses on alcohol shows a normative- Asymawi, contextual approach that emphasizes that interpretation emphasizes the text and the the prohibition of alcohol is a qathAoi law.
law whereas Al-Ashmawi emphasizes the QS.
Al-Baqarah .
: 219.
QS.
An-Nisa .
43 and its peak QS.
Al-MaAoidah .
: 90, commentators such as Wahbah Az-Zuhaili Al-Qurthubi Al-Ashmawi's approach shows that the interpretation of the Qur'an is dynamic process of prohibiting alcohol was carried and must be able to interact with the ever- out gradually, but ultimately resulted in a total prohibition of all forms of alcohol.
interpret the text by considering the On the other hand.
Muhammad SaAoid maqashid sharia, namely the goals behind Al-Asymawi interprets these verses with a sharia law, such as hifzhul aql and social contextual-rational approach starting from This approach contributes to the the principle that Islamic law has an ethical and social mission, not merely a legal-formal one.
He views that the responsive to the context of the times.
prohibition of alcohol should not be However, this kind of approach raises interpreted as a total prohibition of certain serious questions about the boundaries substances, but rather as an effort to prevent damage to the mind, morals, and infiltration of external elements .
d-dakhil The focus is not on the Aualcoholic fi tafsi.
If the interpretation is built on the substanceAy but on the consequences it basis of secular ideology or Western Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati rationalism that breaks away from the when the interpretation no longer aims to framework of Islamic epistemology, then the potential for ad-dakhil fi tafsir becomes great (Niat, 2020.
Al-Ashmawi, with his An example of a case such secular-reformist as the liberal interpretation of QS.
Al- brought external Ma'idah .
: 90 which rejects the existence values into the interpretation, especially in of explicit haram elements and replaces them with contextual logic can be a warning about how interpretation crosses this line.
As explained in the definition of ad- Muhammad SaAoid Al-Asymawy is an dakhil, external elements are categorized important figure in the Islamic thought reform movement.
He played a role as a inauthentic narrations, mistaken reason, plaintiff against the dominance of classical Islamic interpretation and traditional fiqh which principles (Ride & Riyadi, 2.
In the tend to be normative and closed to social context of Al-Asymawy, his interpretation In the discourse of contemporary of khamar is based on social interpretation interpretation.
Al-Asymawy represents a and ethical rationalism which can be spectrum that places rationality, social considered innovation if it remains bound context and the principle of justice in by the maqashid sharia.
However, if this interpretation makes the Qur'an the object position is very controversial.
He is of total secularization, then it enters the praised by some academic circles as a realm of theological ad-dakhil, namely critical reformer, but is rejected by the However.
Author: Mochammad Novendri.
Triyani.
Siti Salma Safitri.
Veni Juniati majority of scholars as a proponent of aspects grounded in modern secular secular ideology that can endanger the epistemological shift in approaching the QurAoanic text.
This approach illustrates the framework of the study of ad-dakhil fi influence of Western liberal paradigms, tafsir.
Al-Asymawy can be categorized as which risk blurring the line between a concrete example of a contemporary exegete who is on the border between While Al-AsymawyAos method may renewal and infiltration.
His work enriches be seen as an attempt at contextual ijtihad the discourse of interpretation, but also in response to modern challenges, it raises serious methodological concerns, particularly regarding source validity, the methodology and commitment to the basic role of ijmaAo, and the authority of hadith.
principles of Islam so that interpretation Therefore, his interpretation cannot be does not turn into a deviant ideological fully accepted within the bounds of sound tafsir methodology as upheld by the Islamic scholarly tradition.
This study affirms the importance of preserving the CONCLUSION This study found that Muhammad of QurAoanic ideological infiltrations, so that the divine SaAoid Al-AsymawyAos interpretation of the message remains intact, objective, and QurAoanic verses on khamr contains strong secular-rational elements that not only .
aqAid al-sharAoa.
of Islamic law.
deviate from classical tafsir traditions but also represent a clear form of ad-dakhil fi
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2, 127.
Ahmad Rijali Kadir.
Edited by Mukti Musyafaah.
Pembaruan Mukhlis B.
Ahmad Zubairin.
Pustaka