Menertibkan Kembali Maqāṣid: Demarkasi Makna dan Penerapan dalam Tafsir Maqāṣidī Kontemporer

Authors

DOI:

https://doi.org/10.14421/cq.v5i1.6683

Keywords:

Tafsīr Maqāṣidī, Epistemological Demarcation, Nafs al-ḥukm, taḥqīq al-manāṭ, autonomy of meaning

Abstract

Contemporary maqāṣidī exegesis has flourished as a paradigm for interpreting the Quran; however, it has developed without establishing the most fundamental demarcation line: the scope of authority within which maqāṣid (objectives) operate. This research aims to establish this missing demarcation line as a benchmark and subsequently use it to evaluate the validity of maqāṣidapplications in contemporary discourse. Employing a qualitative approach with a comparative case-study design and “close reading” methodology, the study reveals that the uṣūl al-fiqh tradition—from al-Juwainī to al-Syāṭibī—consistently positions maqāṣid as a guide for application (muwajjih li al-taṭbīq) rather than as a determinant of meaning (muḥaddid li al-ma‘nā). Consequently, maqāṣidare situated at the downstream stage of the interpretive process—a boundary consistently maintained within the ‘ulūm al-Qur’ān. The study finds that contemporary maqāṣidī exegesis does not represent a natural continuation of this tradition but rather an epistemological rupture. The safeguard rules (ḍawābiṭ) formulated by Waṣfī ‘Āsyūr Abū Zaid and Aḥmad al-Raisūnī fail structurally because they undermine their own authority by shifting maqāṣid from the downstream to the upstream stage of meaning. However, this failure is not an inherent consequence of the methodological structure itself; the model proposed by ‘Abd al-Karīm Ḥāmidīdemonstrates that the maqāṣid approach remains coherent provided it is applied to legal verses where the indication of meaning is clear.

References

Abū Zaid, Waṣfī ’Āsyūr. Maqāṣid Al-Aḥkām Al-Fiqhīyah: Tārīkhuhā Wa Waẓā’ifuhā Al-Tarbawīyah Wa Al-Da’wīyah. Kuwait: Wizārah al-Aufāq wa al-Syu’ūn al-Islāmīyah, 2012.

Abū Zaid, Waṣfī ’Asyūr. “Al-Tafsīr Al-Maqāṣidī Li-Suwar Al-Qur’ān Al-Karīm Fi Ẓilāl Al-Qur’an Unmūżajan.” Jāmi’ah al-Qāhirah, 2013.

———. Naḥwa Tafsīr Maqāṣidī Li Al-Qur’ān Al-Karim:Ru’yah Ta’sīsīyah Li-Manhaj Jadīd Fi Tafsīr Al-Qur’ān. Kairo: Mufakkirūn al-Dauwlīyah li-Nasyr wa al-Tauzī’, 2019.

Ahmad, Siddig, Ahmad Sunawari Long, Zaizul Ab. Rahman, Muhammad Taufiq, and Hüseyin Elmhemit. “Mafhūmu Fiqhi Al-Marātib Wa Fiqhi Al-Awlawiyyāt Fī Maqāṣidi Al-Qurʾān: Dirāsah Taṭbīqiyyah Fī Malaysia.” AL-IHKAM: Jurnal Hukum & Pranata Sosial 19, no. 1 (June 30, 2024): 271–302.

Al-’Arabī, Muḥammad bin Abd Allah bin Abū Bakr bin. Aḥkām Al-Qur’an. Beirut: Dār al-Kutub al-’Ilmīyah, 2003.

Al-Andalusī, Ibn al-Faras. Aḥkām Al-Qur’an. Bairūt: Dār Ibn Ḥazm, 2006.

Al-Banna, Ḥasan. Maqāṣid Al-Qur’an Al-Karīm. al-Kuwait: Dār al-Waṡīqah, 2004.

Al-Ghazālī, Muḥammad bin Muḥammad. Al-Mustaṣfā. Bairūt: Dār al-Kutb al-’Ilmīyah, 1993.

Al-Juwainī, ’Abd al-Malk bin ’Abd Allah. Al-Burhān Fī Uṣūl Al-Fiqh. Bairūt: Dār al-Kutb al-’Ilmīyah, 1997.

Al-Qurṭubī, Muḥammad bin Aḥmad. Al-Jāmi’ Li Aḥkām Al-Qur’ān. Beirut: Muassasah al-Risālah, 2006.

Al-Raisūnī, Aḥmad. Al-Żarī’ah Ilā Maqāṣid Al-Syarī’ah: Abḥāṡ Wa Maqālāt. Kairo: Dār al-Kalimah, 2016.

———. Maqāṣid Al-Maqāṣid: Al-Ghāyāt Al-’Ilmīyah Wa Al-’Amalīyah Li-Maqāṣid Al-Syarī’ah. Bairūt: al-Syubkah al-’Arabīyah li al-Abḥāṡ wa al-Nasyr, 2013.

Al-Salām, ’Izz al-Dīn ibn ’Abd. Qawā’id Al-Aḥkām Fī Maṣāliḥ Al-Anām. Bairūt: Dār al-Kutb al-’Ilmīyah, 1991.

Al-Suyūṭī, Jalāl al-Dīn. Al-Itqān Fi ’Ulūm Al-Qur’an. Beirut: al-Hay’ah al-Miṣriyah al-’Ammah li al-Kitāb, 1974.

Al-Syāṭibī, Ibrāhīm bin Mūsā. Al-Muwāfaqāt. Cairo: Dār Ibn Affān, 1997.

Al-Zarkasyī, Muḥammad bin Abd Allah. Al-Burhān Fi ’Ulūm Al-Qur’an. Beirut: Dār Iḥyā’ al-Kutub al-’Arabiyah, 1957.

Bashori, Akmal, Mutho’am Mutho’am, Farida Arianti, Irma Nur Kumala, Eka Nurviani, and Firda Laily Mukarromah. “The Transformation of Zakat Law: An Analysis of Ijtihād Maqāṣidī in the Modernisation of Zakat Practices in Indonesia.” Jurisdictie: Jurnal Hukum dan Syariah 15, no. 1 (July 9, 2024): 34–72.

Darrāz, Muḥmmad ’Abd Allah. Al-Nabā’ Al-’Aẓīm: Naẓarāt Jadīdah Fī Al-Qur’an. al-Riyāḍ: Dār Ṭayyibah li al-Nasyr wa al-Tawzī’, 1997.

Darwazah, Muḥammad Izzah. Al-Tafsīr Wa Al-Ḥadīṡ. Kairo: Dār Iḥyā’ al-Kutb al-’Arabīyah, 1383.

Ḥāmidī, ’Abd al-Karīm. “Maqāṣid Al-Qur’ān Min Tasyrī’ Al-Aḥkām.” Jāmi’ah al-Amīr ’Abd al-Qādir li al-’Ulūm al-Islāmīyah, 2004.

Hasbillah, Ahmad Ubaydi. “Min Al-Ḥarbi Ḷla Al-Ḷṣlaḥ Wa Al-Salam: Tafsiru Āyāti Āl-Ǧihād ʿala Ḍawʾi Maqaṣidihā.” Jurnal Studi Ilmu-ilmu Al-Qur’an dan Hadis 23, no. 1 (January 31, 2022): 145–172.

Ibn ’Āsyūr, Muḥammad al-Ṭāhir. At-Taḥrīr Wa at-Tanwīr. Tunisia: al-Dār al-Tunisīyah li Nasyr, 1984.

———. Maqāṣid Al-Syarī’ah Al-Islāmīyah. Qaṭr: Wizārah al-Aufāq wa al-Syu’ūn al-Islāmīyah, 2004.

Ibn ’Aṭiyah, Abd al-Ḥaq bin Ghālib. Al-Muḥarrar Al-Wajīz Fī Tafsīr Al-Kitāb Al-’Azīz. Bairūt: Dār al-Kutb al-’Ilmīyah, 1422.

Mayring, Philipp. Qualitative Content Analysis: Theoretical Faoundation, Basic Procedures and Sofware Solution. Austria: Gesis, 2014.

Padela, Aasim. “Maqāṣidī Models for an ‘Islamic’ Medical Ethics.” American Journal of Islam and Society 39, no. 1–2 (August 8, 2022): 72–114.

Riḍā, Muḥammad Rasyīd bin ’Ali. Al-Manār. Egypt: al-Hay’ah al-Miṣriyah al-’Ammah li al-Kitāb, 1990.

Rifqi, M. Ainur, and A. Halil Thahir. “Tafsir Maqasidi: Membangun Paradigma Tafsir Berbasis Mashlahah.” Millah 18, no. 2 (February 16, 2019): 335–356.

Susana, Lina Marlina, Ramadhani Irma Tripalupi, Suparman Kholil, Nur Efendi, and Gina Sakinah. “Reconstructing Islamic Legal Norms in Environmental Governance: A Maqasid-Based Legal Critique of Indonesia’s Resource Policies.” Al-Istinbath: Jurnal Hukum Islam 10, no. 2 (September 16, 2025): 650–670.

Syaltūt, Maḥmūd. Ilā Al-Qur’ān Al-Karīm. Kairo: Dār al-Syurūq, n.d.

Downloads

Published

2025-06-30

Issue

Section

Articles

How to Cite

Ghozali, M., & Bustomi, I. (2025). Menertibkan Kembali Maqāṣid: Demarkasi Makna dan Penerapan dalam Tafsir Maqāṣidī Kontemporer. Contemporary Quran, 5(1), 103-120. https://doi.org/10.14421/cq.v5i1.6683