A Critique of the Tadarruj Concept: Contextual Implication of M. Quraish Shihab’s Reading on Nāskh-Mansūkh in QS. An-Nisa’/4:43
DOI:
https://doi.org/10.24256/jiis.v6i1.10269Keywords:
Quraish Shihab, khamr, nāsikh-māsukh, Tafsir Al-Mishbah, tadarrujAbstract
The concept of abrogation (nāskh-mansūkh) is a discourse that has garnered significant attention since early periods. Debates surrounding nāskh-mansūkh primarily focus on the implications of this principle’s existence. The rejection of nāskh-mansūkh is grounded in the necessity to avoid the inevitable conclusion that a legal ruling within a verse becomes inapplicable. Through his interpretive work, M. Quraish Shihab offers the approach of al-ibrah bi khuşūş as-sabab (considering the specificity of historical causes) by positioning the khamr (intoxicant) case not as an abrogation, but as a gradual implementation of the law (tadarruj). This study aims to critique the logical inconsistency of the tadarruj concept and trace the contextual implications of QS. An-Nisa’/4:43 to reposition the reading of the verse. Accordingly, this study employs a qualitative method through library research utilizing a contextual hermeneutics approach. The primary data were extracted from Tafsir Al-Mishbah and Kaidah Tafsir. The findings indicate that Quraish Shihab’s proposition of tadarruj fails in its attempt to defend the absence of nāskh-mansūkh as a means of perpetuating the verse, because it still leaves the inevitable assumption that the verse is no longer applicable. The researcher proposes an alternative reading: first, by asserting that there is no semantic contradiction within the group of verses concerning khamr. QS. An-Nisa’/4:43 is a verse that has prohibited khamr from the very beginning. This implies that QS. An-Nisa’/4:43 is not abrogated by other verses, and its legal ruling remains valid as a prohibition of khamr. Second, the significance of this verse can be further interpreted as a concessionary recommendation to rest first if one feels drowsy before performing prayer, stemming from the implication that sukārā essentially means the obscuration of the intellect.
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