Anggun Puspita Ningrum, Johan Alamsah, Beko Hendro, Siti Rahma Aulia

An Interpretation of Q.S. Al-Waqi’ah (56) Verse 79: The Perspective of Ma’na-Cum-Maghza

Introduction

An interpretation of q.s. Al-waqi’ah (56) verse 79: the perspective of ma’na-cum-maghza. This study interprets Q.S. Al-Waqi'ah 56:79 using Ma’na-Cum-Maghza hermeneutics, re-examining purity requirements for touching the Qur'an. Challenges traditional views on ablution.

Abstract

Cases of intolerance of certain groups have recently increased, particularly in the glorifying of the Qur'anic mushaf. These cases result from differing interpretations of the Qur'an. This study focuses on Surah Al-Waqi'ah: 79, which discusses touching the Qur'an in a state of purity. The community has numerous perspectives on the meaning of pure in the verse, resulting in an ongoing debate. This study employed a qualitative method, with the ma’na cum maghza hermeneutic approach serving as the analytical tool. The ma'na-cum-maghza is an interpretation approach that uses the original literal meaning (historical or explicit meaning) as the foundation for understanding the text's main message (implied meaning). The ma’na cum maghza approach begins with the meaning (ma'na) of a Quranic text as understood by the first audience and progresses to significance (maghza) for contemporary situations. According to the findings of this study, the meaning of al-muthahharun is more than just a human being free of hadas (impurities). Therefore, touching the Qur'an does not always require prior ablution.

Review

This paper tackles a highly relevant and pressing issue concerning differing interpretations of the Qur'an that contribute to social intolerance, particularly in the context of revering the mushaf. Focusing on Surah Al-Waqi'ah: 79 and the concept of purity (al-muthahharun), the study employs the ma’na-cum-maghza hermeneutic approach to challenge conventional understandings. The abstract clearly outlines the methodology, defining ma’na-cum-maghza as a means to bridge the historical meaning of a text with its contemporary significance. The central finding—that touching the Qur'an does not always require prior ablution—represents a significant departure from widely held views and has considerable implications for modern Muslim communities. While the study's aim and methodological framework are clearly stated and highly commendable for addressing such a sensitive topic, the abstract leaves several questions that would need thorough elaboration in the full manuscript. Specifically, the abstract states that "al-muthahharun is more than just a human being free of hadas." It is crucial for the paper to precisely define what this "more" entails. Does it refer to a state of spiritual purity, angelic beings, or another theological concept? The methodological application of "ma’na cum maghza" also warrants deeper explanation; a detailed account of how the historical "ma'na" was meticulously extracted and then translated into a contemporary "maghza" would significantly strengthen the argument. Furthermore, an explicit engagement with the "numerous perspectives" mentioned in the abstract would better contextualize the study's unique contribution to the ongoing debate. Overall, this research presents a timely and potentially transformative interpretation that can foster greater flexibility and understanding in Qur'anic exegesis, thereby addressing issues of rigidity and intolerance within communities. The proposed interpretation, if thoroughly supported by rigorous textual analysis and historical-contextual grounding, holds immense promise for contributing to a more nuanced and inclusive understanding of Islamic practices. Given the critical importance and potential impact of its findings, this paper is highly recommended for publication, contingent upon the full manuscript providing comprehensive details on the reinterpretation of *al-muthahharun*, the step-by-step application of the ma’na-cum-maghza approach, and a robust engagement with existing scholarship.

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