Ilzam Hubby Dzikrillah Alfani, Akhmad Aidil Fitra, Maolidya Asri Siwi Fangesty, Jimmy Malintang, Muhammad Hafidz Khusnadin

Interpretation of Quranic Verses: Life in the World Perspective of Tafsir Ruh Al-Ma'ani Al-Alusi

Introduction

Interpretation of quranic verses: life in the world perspective of tafsir ruh al-ma'ani al-alusi. Interpretation of Quranic verses on worldly life through Tafsir Ruh Al-Ma'ani Al-Alusi. Learn Islam's view on balancing earthly pursuits with the hereafter, emphasizing zuhud.

Abstract

Worldly life refers to human activities that involve all material, social, emotional and spiritual aspects. Worldly life is often understood as a passage of time filled with challenges, opportunities, human relationships, achievements, and suffering. Therefore, this paper seeks to understand how the life of the world from the perspective of Islam through the tafsir approach. it aims to examine the life of the world from the perspective of Islam by utilizing the tafsir approach. In this case, tafsir serves as a tool to explore the meanings in the Qur'an that can provide a deeper understanding of how Muslims should live in the world. This paper is qualitative in nature by relying on written references both books, articles, and the web with regard to the theme of writing. This paper produces several points obtained from Al-Alusi's interpretation of life in the world, including advocating to do charity for the hereafter, zuhud in the world, not to be tempted by the jewelry of the world, and the world is used as a field for the hereafter. Therefore, this paper concludes that Al-Alusi's view of life in the world is that it must be tawazun (balanced) between the world and the hereafter. Life in the world is a provision for life in the hereafter. The world is double-edged, if it is used to seek the satisfaction of lust and lust, then the world has deceived humans. So that keiak will get punishment from Allah. However, if the life of the world is intended for the life of the hereafter and he does not take pleasure in the world. Then such a worldly life is the best of favors and the best of deeds for the hereafter. Thus, the zuhud life of a Sufi is not abandoning the world, but using the world for the life of the hereafter, and he can keep his mind on the divine path.

Review

This paper addresses a highly relevant and fundamental topic within Islamic studies, seeking to understand the concept of "worldly life" from an Islamic perspective by delving into Al-Alusi's seminal work, *Tafsir Ruh Al-Ma'ani*. The objective is clearly stated: to utilize a tafsir approach to explore the Quranic meanings pertaining to human existence in the world. The qualitative methodology, based on textual analysis of books, articles, and web resources, aims to extract Al-Alusi's insights. The abstract effectively highlights several key findings, including the advocacy for charity, *zuhud* (asceticism), detachment from worldly allurements, and viewing the world as a field for the hereafter. The central conclusion, emphasizing the importance of *tawazun* (balance) between worldly and otherworldly pursuits, is a strong and pertinent takeaway. While the abstract presents a compelling and well-defined research question, a few areas could benefit from further articulation. The initial definition of "worldly life" encompasses material, social, emotional, and spiritual aspects; the paper would be strengthened by explicitly demonstrating how Al-Alusi's interpretation addresses this multifaceted definition beyond the common dichotomy of world and hereafter. Furthermore, the methodological description, "relying on written references," is somewhat general. A more precise explanation of the analytical framework employed to interpret Al-Alusi's tafsir (e.g., thematic analysis, conceptual analysis) would enhance the scholarly rigor. It would also be beneficial for the paper to articulate its specific contribution to existing scholarship on Islamic ethics or the concept of *dunya* (worldly life) within tafsir literature. In conclusion, this paper promises a valuable contribution to understanding a critical concept in Islamic thought, offering a nuanced interpretation of *zuhud* that reframes it not as abandonment of the world but as its purposeful utilization for the hereafter. The emphasis on *tawazun* is particularly significant for contemporary discourse. Should the full paper meticulously demonstrate the derivation of its findings from Al-Alusi's text and provide a robust analytical framework, it stands to be an insightful and impactful piece of scholarship. Addressing the methodological clarity and explicitly positioning its contribution within the broader academic conversation would further elevate its academic merit.

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