CHARACTERISTIC OF THEOLOGICAL INTERPRETATION DR.

ZAINAL
ARIFIN ZAKARIYA IN TAFSIR INSPIRASI (STUDY DOMESDAY IN SURAH
AL-ZALZALAH AND AL-QORI’AH)

THESIS

Submitted to Faculty of Theology and Humanities

In Partial Fulfillment of the thesis requirements
For the Degree of S-1 of Islamic Theology
On Al-Qur'an Science and Tafseer Department

Submitted by:
A’inun Najib

NIM : 1704026111

FACULTY OF THEOLOGY AND HUMANITIES

WALISONGO STATE ISLAMIC UNIVERSITY

SEMARANG

2022
 DECLARATION
I hereby declare the authenticity of this thesis is assuredly my own work. I take
responsibility for the whole content of this thesis. Other writer’s arguments, opinion,
and findings within it are quoted or cited in accordance with ethical standards.

Semarang, June 2022

The author

A’inun Najib
NIM : 1704026111

ii
 CHARACTERISTIC OF THEOLOGICAL INTERPRETATION DR. ZAINAL
ARIFIN ZAKARIYA IN TAFSIR INSPIRASI (STUDY SIGN OH LAST DAY IN
SURAH AL-ZALZALAH AND AL-QORI’AH)

THESIS

Submitted to Ushuluddin and Humanities Faculty

In Partial Fulfillment of the thesis requirements
For the Degree of S-1 of the Al-Qur’an and Tafseer Science

Submitted by :

A’INUN NAJIB
NIM : 1704026111

Semarang, juny, 2022

Approved by:

Advisor

Dr. Machrus. MA. g. Imam Agus Haromain, MA. g.

NIP. NIP.

iii
 MOTTO

‫فَ َم ْن َّي ْع َم ْل ِم ْث َق َال َذ َّر ٍة َخْيًرا يََّره‬

“So whoever is useful to see the weight of zarrah will (reply) it.”

-Q.S Al-Zalzalah. 7 -

iv
 DEDICATION
This whole work is dedicated to:

My pleasant parent,

Ahmadi and Sulasih, my infinite prayers are always surrounding you. Words are
powerless to express my gratitude.

My greatest kiai and teachers who has always been the intercession to prove invaluable
of enlightenment ent for me.

*
All kind people who always support me.

v
 TRANSLITERATION
English transliteration system International version1

1. Single Consonant

Arabic Written Arabic Written

‫ب‬ b ‫ط‬ ṭ

‫ت‬ t ‫ظ‬ ẓ

‫ث‬ ṡ ‫ع‬ ‘

‫ج‬ j ‫غ‬ g

‫ح‬ ḥ ‫ف‬ f

‫خ‬ kh ‫ق‬ q

‫د‬ d ‫ك‬ k

‫ذ‬ ż ‫ل‬ l

‫ر‬ r ‫م‬ m

‫ز‬ z ‫ن‬ n

‫س‬ s ‫و‬ w

‫ش‬ sy ‫ه‬ h

‫ص‬ ṣ ‫ء‬ ‘

‫ض‬ ḍ ‫ي‬ y

1
The team of compiling the thesis, Pedoman Penulisan Skripsi Fakultas Ushuluddin dan
Humaniora (Fakultas Ushuluddin dan Humaniora UIN Walisongo Semarang 2020), p. 98- 103.

vii
2. Double Consonants

Double consonants, including syaddah are written double.

َ َّ‫ َرب‬is written rabbaka

For example :‫ك‬

3. Tā’ Marbūtah (‫ )ة‬in the End of Word

a. Tā’ Marbūtah (‫ )ة‬in the end of word with sukūn is written as h, except Arabic
words that are used as Indonesian words, such as salat, zakat, etc.
For example: ‫فَا ِط َمة‬is written as Fātimah
b. Tā’ Marbūtah (‫ )ة‬followed by ‫ال‬, but read as sukun must be written as h.
For example: ‫ َم ْد َر َسةُ ْال َعالِيَة‬is written as madrasah al-‘aliyah
c. Tā’ Marbūtah (‫ )ة‬followed by ‫ال‬, but read as unite, must be written as t.
For example: ‫ َم ْد َر َسةُ ْال َعالِيَة‬is written as madrasatul ‘aliyah.
4. Vowel
a. Short Vowel

َ a

ِ i

ُ u

‫َكلَ َم‬ Kalama

َ ‫َش ِر‬
‫ب‬ Syariba

ٌ‫ُكتُب‬ Kutubun

b. Long Vowel

Long vowel (maddah) written as huruf and stripe (-) above it

viii
 ‫نَا َم‬ Nāma

‫َك ِريْم‬ Karīm

‫َمحْ ُموْ د‬ Mahmūd

c. Double Vowel

Fathah + ya’ sukūn = َ‫بَ ْين‬ Baina

Fathah =+ wawu sukūn= ‫قَوْ َل‬ Qaula

d. Consecutive Short Vowels in One Word separated with the Apostrophe

‫َأاَ ْنتُم‬ A’antum

5. Article Alif + Lam (‫)ال‬

a. Followed by huruf Qamariyyah is written as al and separated by stripe (-)

‫القرأن‬ Al- Qur’an

b. Followed by huruf Qamariyyah is written as real formula separated with

stripe (-)

‫ال ّشمس‬ Asy-Syams

6. Word as Part of Phrase or Sentence

It is written as real formula

‫أهل ال ّسـّنة‬ Ahl as-sunnah

ix
x
 ACKNOWLEDGEMENT
﷽Praises be to Allah, Lord of the world, who grants strength to his creatures, so
that I can complete my final work in a great way. Peace and salutation will always be
upon him, Prophet Muhammad PBUH, and we will all await his benediction in the
next day. My thesis, titled " CHARACTERISTIC OF THEOLOGICAL
INTERPRETATION DR. ZAINAL ARIFIN ZAKARIYA IN TAFSIR
INSPIRASI (STUDY SIGN OH LAST DAY IN SURAH AL-ZALZALAH AND
AL-QORI’AH)," was submitted to the Faculty of Islamic Theology and Humanities
in partial completion of the standards for the Sciences of Qur'an and Tafseer
Department's degree requirements..

I really would like to express my gratitude to all of support system during my

graduate studies at Walisongo State Islamic University (UIN) Semarang. Thanks a
million times to:

1. Prof. Dr. H. Imam Taufiq, M.Ag, as the Rector of Walisongo State Islamic
University (UIN) Semarang.
2. Dr. Hasyim Muhammad, as the Dean of the Faculty of Islamic Theology and
Humanities.
3. Mundhir, M.Ag as the Chief of the Sciences of Qur’an and Tafseer
Department, and M. Shihabuddin, M.Ag as the Secretary, Muh. Syaifuddien
Zuhriy, M. Ag as my guardian lecturer, who provided me with complete
service in order for me to complete my task
4. Dr. Machrus M. Ag, and Imam Agus Haromain M. Ag., as my adviser
(Content and Method), for giving tremendous direction and support in
assisting me to complete my studies, particularly in directing my thesis with
stimulating guidance.
5. Prof. Dr. Zainal Arifin Zakariya,M. Ag., the humble informant who helped
and supported me to finish my final project.

xi
 6. My treasured bapak, Ahmadi, my adored mak e, Sulasih, and my strongest
sister, Nurul Ainiyah, for going above and beyond to give undivided attention
and boundless adoration for me to accomplish my final project.
7. Supervisor Dr. M. Shobirin M. Hum and Ustadz Syaiful Mujab, Mbah Ustadz
Ainul Yaqin S. Ag., Ustadz Fahrijal Azhar as my teachers, partners, as well as
sweet home from all over the world.
8. My delighted classmate, FUPK-13, for a very warm brotherhood.
9. My best support system ever, Melani Anggita, Abdulloh Labib, Ainun Najib,
Daniyal Arsyad, Bahiyyatul Athiyyah. for giving me a huge affection and
strengthening ing me both in my study and my life.

Last bu not least, I acknowledge that my thesis is still far from faultless.
However, I hope that through writing this thesis, I will be able to contribute to the
advancement of knowledge about the Qur'an and its interpretation.

Semarang, juny, 2022

The author

A’inun Najib
NIM : 1704026111

xii
 TABLE OF CONTENT

CHARACTERISTIC OF THEOLOGICAL INTERPRETATION DR. ZAINAL

ARIFIN ZAKARIYA IN TAFSIR INSPIRASI (STUDY DOMESDAY IN
SURAH AL-ZALZALAH AND AL-QORI’AH )......................................................i

DECLARATION.........................................................................................................ii

MOTTO.......................................................................................................................iv

DEDICATION.............................................................................................................v

TRANSLITERATION..............................................................................................vii

ACKNOWLEDGEMENT..........................................................................................x

TABLE OF CONTENT............................................................................................xii

Abstract.....................................................................................................................xiv

CHAPTER I : INTRODUCTION..............................................................................1

A. Background problem........................................................................................1

B. Problem Statement...........................................................................................7

C. Purpose and Benefits........................................................................................8

D. Library Review.................................................................................................9

E. Research Methods...........................................................................................11

F. Systematics of Writing...................................................................................12

CHAPTER 2 : Interpretation Qur'an and Teologi Islam Terapan......................15

A. Definition of Tafsir.........................................................................................15

1. Interpretation of the Qur'an and its Development.........................................15

2. Analysis Framework for Interpretation Studies............................................17

3. Hermeneutic Aspect Analysis of Al-Qur'an Interpretation...........................19

xiii
 B. Treasures of Tafsir.........................................................................................24

C. Teologi Islam terapan.....................................................................................32

1. Teologi Islam terapan...................................................................................32

2. Theological Function Orientation (kalam)....................................................34

CHAPTER 3 : Zainal Arifin Zakariya and the Interpretation of the Last Days in
Tafsir Inspirasi...........................................................................................................40

A. Dr. Zainal Arifin Zakariya and Tafsir Inspirasi.........................................40

1. Biography of Dr. Zainal Arifin Zakariya and Intellectual Journey..............40

2. Written by Dr. Zainal Arifin Zakariya..........................................................41

3. A brief Tafsir Inspirasi..................................................................................42

B. Interpretation of the Last Days in Tafsir Inspirasi.....................................43

1. An overview of the Tafsir Inspirasi..............................................................43

2. Method of Writing Tafsir Inspirasi...............................................................45

3. Interpretation Methods of Inspirational Tafsir Books..................................47

4. The Last Day in the Tafsir Inspirasi.............................................................50

Chapter 4 : Analysis Characteristics Dr Zainal Arifin Zakariya’s Interpretation

in Tafsir Inspirasi and Its Relevance.......................................................................55

A. Characteristics teologic interpretation Dr. Zainal Arifin Zakariya Surah

al-Qori'ah in Tafsir Inspirasi................................................................................55

1. Interpretation of Surah al-Zazalah................................................................56

2. Interpretation of Surah al-Qari'ah.................................................................62

B. The relevance of Zainal Arifin Zakariya's interpretation..........................68

1. Empirical Dimensions of the Qur'an.............................................................68

2. Behavioral Theory of Faith...........................................................................70

xiv
CHAPTER 5 : CONCLUSION AND SUGESTION..............................................72

A. Conclusion.......................................................................................................72

B. Suggestion........................................................................................................73

REFERENCES..........................................................................................................74

xv
 ABSTRACT
The title of this thesis is "Characteristics of Dr. Zainal Arifin Zakariya's Theological
Interpretation in Tafsir Inspirasi (Study on Surah Al-Zalzalah and Al-Qori'ah)." This
research focuses on interpreting the verses of the Qur'an, which entails attempting to
explain the meaning and content of the Qur'an as a starting point. Al-Qur'an, the
primary source of Islamic teachings and human guidance, is the object of
interpretation. Therefore, not only is the interpretation of the passages permitted, but
those qualified must do so. Al-Zalzalah and Al-Qori'ah narrate the Day of Judgment
and the destruction of the earth. This study examines the peculiarities of Zainal Arifin
Zakariya's theological interpretation and its relevance to everyday life.

Consequently, to solve this issue, Moreover, How Significant in Life To uncover this
issue, the author conducts research using the ijmali technique, a type of library study
that refers to the author's literature and uses the author's interpretation of inspiration
as the main data. At the same time, secondary material is obtained from hadith and
theological books.

Based on their research, the authors draw four conclusions, two of which are the
characteristics of the interpretation of the al-Zalzalah verse, the characteristics of the
theological approach of Zainal Arifin using the bi al-Ra'yi and al-Qori'ah thinking
using an approach of the social community, and the model of conveying inspiration
from the essence of meaning. A verse that serves as an inspiration for living.

From the perspective of applied Islamic theology, the author concludes that the
relevance that can be applied on the Day of Judgment is the empirical interpretation
of the surah, so all circles easily accept it because it is real. Everyone can feel it, as
well as the behavioral theory of faith, namely believing in the existence of theology to
shape the personality of a person's level of faith with the direction of the
interpretation of the two letters.

xvi
 CHAPTER I
INTRODUCTION

A. Background problem

The development of tafsir al-Quran in the 21st century AD is now more rapid
and flowing into various languages worldwide along with the development of
Muslim scholars. Although sometimes tinged with a bit of polemics interpretation,
considering there are some people following straightforward interpretation Qur'an,
interpretation of the Qur'an has now spread to all corners of the world and covers
all languages.1
Discourse on the study Qur'an and its interpretation in the context of Indonesia
is slightly different from the study that took place in the Arab world because the
Arab world is the place where Qur'an was revealed. It well as where the Qur'an
was understood and practiced from the beginning. The difference is more due to
differences in cultural and linguistic backgrounds. Arabic as the language of the
Qur'an (bilisani qaumih) is the language of the Arabs, so among them, they do not
have significant problems in understanding the language of the Qur'an, although
their levels of intelligence vary. It is different if the Qur'an is understood by non-
Arabs (ajam) who do not know the revelation of the Qur'an directly. Therefore,2
Apart from the times, the development of Islam is also related to the region.
Islam in all parts of the world has undoubtedly enriched the debate on interpreting
the Qur'an. It is not just a matter of methods, approaches, and nuances but also

1
M. Amin Suma. 2014. Ulumul Qur’an. Jakarta: Rajawali Pers.
2
Ahmad Atabik, “Perkembangan Tafsir Modern di Indonesia”, Hermeunetik, Vol. 8, No.
Desember 2014. h. 306

1
 includes the existence of translation and interpretation.3 The book Tafsir Inspirasi
is one of the developments in the debate of interpretation of the Qur'an.
As called "Tafsir Inspirasi," this work concentrates on explaining the verses of
the Qur'an from the aspect of inspiration in life. Also, write between inspirational
messages in the form of all caps or capital letters. This Tafsir doesn’t discuss the
language, laws of the Qur'an, or its scientific aspects but focuses on explanation,
the description Qur'an from element motivation inspiration life. 4 This inspiration
has much to do with happiness based on faith in God.5
As an interpretation that focuses on the motivational charge, there is a need
for an analytical tool that can ground theological verses in the motivational
direction in life. Indications of religion are essential in life. Even if a scientist if
the soul is empty of religion (theology/belief), he is always restless, restless.
There is not the slightest peace and inner happiness in him. From here, the author
wants to research the Pattern of Theological Interpretation of Dr. Zainal Arifin
Zakariya in Tafsir Inspirasi (Study on the signs of the last days), who tries to
ground the theological verses in attempting to describe the relevance of theology
in life that is associated with an interpretation of the Qur'an. In this case, the
Prophet SAW has confirmed
)‫ (رواه احلاكم عن هيب هريراة‬.‫تركت فيكم شئني لنتضلوا بعدمها كتب اهلل وسنىت‬

Meaning: I have left you two things (which, if you always hold on to both)
will indeed be lost forever, namely the book of God and my sunnah. (HR Al-
Hakim from Abi Hurairah)

3
Ahmad Baidowi,”Aspek Lokalitas Tafsir al-iklil fi maani al- tanzil”, Nun, Vol. I,
No.01,2015, h. 34
4
Dr. Zainal Arifin Zakaria, Tafsir Inspirasi: Inpirasi Dari Kitab Suci al-Qur'an,( Duta Azhar.
Medan: 2012)
5
Dr. Zainal Arifin Zakaria, Tafsir Inspirasi: Inpirasi Dari Kitab Suci al-Qur, an, (Duta Azhar.
Medan: 2012)

2
 The above hadith commands humankind to make the Qur'an and hadith as a
guide to life. That is the Qur'an and Hadith who must be an imam in living life.
Making the Qur'an the imam of life means practicing the teachings, not just
listening, reading, translating, and interpreting. Although memorizing so many
verses without practice means throwing the book of God behind your back. 6 That
is the case in the behavior of the people of the book who God Almighty
condemns. As stated in the letter of Al-Baqarah, verse 101:
‫وملا جاءهم رسول من عند اهلل مصدق ملا معهم نبذ فريق من الذين أوتوا الكتاب كتاب اهلل وراء ظهورهم‬

)101( ‫كأهنم ال يعلمون‬

Meaning: when messengers from the side of God confirmed the book in them,
then some of those who have the book throw Book of God on their backs as if
they do not know. (Surat al-Baqarah: 101)
To function in the Qur'an as an imam in one's life, one must have a strong
belief. Therefore, faith must be instilled early to have strong confidence in
adulthood.7
Above propositions and hadith seem to lead to a discussion interpretation of
inspiration because of the interpretation of inspiration. The source used in
performing the interpretation is al-ma'tsur or based on nash by not forgetting the
intellect or tafsir bi al-ma'qul. With nash or text, it can be seen from the relevance
and comprehension that it seeks to quote the original from the numbered verse
fragments and conclusions.8 While based on reason, such as the story the past,
theological verses store meaning of motivation to be the inspiration of presents if

6
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Terhadap Hedonisme dalam
Kehidupan Modern), Solo: Tiga Serangkai literature series, 2002 h.8
7
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Terhadap Hedonisme dalam
Kehidupan Modern), Solo: Tiga Serangkai literature series, 2002 h. 7-8.
8
Mohammad Amal Fatahullah & Muhd Najib bin Abdul Qadir, Tafsir Inspirasi: Inpirasi Dari
Kitab Suci al-Qur, an karya Dr. Zainal Arifin Zakariya. At-Tahkim, Vol. 10. No. 13.09.2020

3
 inviting always maintain and strengthen the faith. The following is the
interpretation of Dr. Zainal Arifin Zakariya, who is in the interpretation of
inspiration. In surah al-Zalzalah verses 1-3
In this ham, he interpreted the letter of al-Zalzalah with the meaning (Shock
of spirit before the Hour)
1. Turn your mind to faith, and turn your life into peace
‫اذ زلزلت األر زلزاهلا‬

What if the earth is shaken with a terrible shock. The earthquake explains to
man the apocalypse concept and the event that shook the most awful to come.
2. Unleash all the potential that exists.
‫ض اَْث َقاهَلَا‬ ِ
ُ ‫َواَ ْخَر َجت ااْل َْر‬

The earth has brought forth its heavy burdens, all the problems and
instincts that have been kept secret and symbolically hidden will be open as
brightly as daylight, and justice based on truth will prevail.
3. Look inside
‫َوقَ َال ااْلِ نْ َسا ُن َما هَلَ ۚا‬

The man asks, "What has happened to this earth?" the bewildering
suffering that befell the victims of the devastating earthquake is nothing
compared to the new and extraordinary experience, which will one day open
before the eyes of humankind.
The verse became empirical because his interpretation of bi al-ma'qul, based on
his intellect, gives an example of the occurrence of earthquakes, as we know
earthquakes are no longer unfamiliar to life today. 9 They need to pay attention to

9
Dr. Zainal Arifin Zakaria, Tafsir Inspirasi: Inpirasi Dari Kitab Suci al-Qur, an, (Duta Azhar. Medan:
2012)

4
 things like this because the Qur'an contains many naqli (logical) arguments to add
faith in Allah SWT. His interpretation also included motivation. As has been
described, natural events such as earthquakes are one of the small molds before the
universe's destruction arrives. From there, human beings should be aware that as
human beings, we must continually increase our faith by believing in beliefs such
as the Day of Judgment and always doing good deeds in daily life. Departing from
there, the author is very interested in the above interpretation, so he wants to do
this research with the title Characteristic theological interpretation of Dr. Zainal
Arifin Zakariya in Tafsir Inspirasi (Study on the Verses of the Signs of the Last
Days).
The word "happy" is widely scattered in this interpretation as it is different
from other commentators who interpret the verses about the last days. Identic with
those things horrible as well as a threat, a reckoning for the living beings in the
world.10
As an illustration of the differences in the interpretation of Tafsir Al Misbah
by M Quraish Shihab, for example, in the interpretation of the letter Al Zalzalah
verses 1-3
)3(‫) وقال اإلنسان ما هلا‬2( ‫)وأخرجت األرض أثقاهلا‬1( ‫إذا زلزلت األرض زلزاهلا‬

In the Tafsir of Quraish Shihab, it has been shown emphasized in surah al-
Zalzalah 1-3 when the earth was shaken with a terrible shaking so that the world
released the burden of what was contents, causing destruction everywhere
without exception the stage that had been built such a luxurious human being is
not left, even a human being has died and is in the grave came out of his grave,
the mine stored in the belly of the earth came out just like that, what a terrible
day.11 The picture of the last day that has been described is so frightening that the
doomsday, which may make people tremble in doing something, could be that it
10
Mohammad Amal Fatahullah & Muhd Najib bin Abdul Qadir, Tafsir Inspirasi: Inpirasi Dari
Kitab Suci al-Qur, an karya Dr. Zainal Arifin Zakariya. At-Tahkim, Vol. 10. No. 13.09.2020

5
 will make a shock someone.12 This is a contrasting Tafsir Inspirasi, which
interprets theological verses to be an inspiration of faith in life. There needs to be
further discussion about pattern of Characteristic theological interpretation of Dr.
Zainal Arifin Zakariya in Tafsir Inspirasi (Study on the Verses of the Signs of the
Last Days) who will later try to find out how relevant it is in life.
Not only that is also mentioned in the TafsirAl Azhar works
BuyesHamka Sveins Al Qori'ah verses 1-5
)1( ‫القارعة‬

)2( ‫ما القارعة‬

)3( ‫وما أدراك ما القارعة‬

)4( ‫يوم يكون الناس كالفراش املبثوث‬

)5( ‫وتكون اجلبال كالعهن املنفوش‬

In the words of Allah in Surat al-Qori'ah, he means a shaker, shaker in the

meaning of shaker or fog, chaos, anxiety, which describes the horror of that day
(Doomsday) because something will change the sky will be destroyed by the sun
in the roll of stars -stars will fall, mountains will be flat, wild animals will gather,
seawater will rise, and humans will be scattered like a moth who do not know the
direction to perch because they are all destroyed by the terrible shocks of
earthquakes everywhere. The earthquake had something to do with the eruption
in the belly of the earth. Lava erupted with fire from the tops of the mountains
that had been on fire for so long and other mountains that had not seemed to be

11
M. Quraish Shihab, Tafsir al-Misbah : pesan dan kesan keserasian Al-Qur’an.( Jakarta : Lentera
Hati, 2002). Jilid.15 h. 452
12
Dr. Zainal Arifin Zakaria, Tafsir Inspirasi: Inpirasi Dari Kitab Suci al-Qur, an, (Duta Azhar.
Medan: 2012)

6
 on fire so far. The hot lava surged and scattered and flowed like scattered
feathers. That is the Hour.13
Based on the two interpretations explored thus far, it may be concluded
that the last day is a warning since it describes the destruction of the earth and the
threat to all beings, particularly humanity, who will be held accountable during
his lifetime. Still, the difference is in the interpretation of the inspiration of Dr.
Zainal Ariffin Zakariya. He drew his interpretation more inclined to the aspect of
motivation so that theological verses can be practiced daily. Until is interesting
for the author to examine the pattern of theological interpretation of Dr. Zainal
Arifin in Tafsir Inspirasi that there are psychological-practical aspects contained
in the Verses of the Last Days.14

B. Problem Statement
Based on the background described above, the researcher intends to gain
a comprehensive knowledge of the Pattern of Theological Interpretation of Dr.
Zainal Arifin Zakariya in Tafsir Inspirasi (Study on the Last Days). The author
also describes the sub-issues so that this paper is more focused and systematic.
The sub-issues are:

1. How Characteristic interpretation of theological verses of Dr. Zainal

Arifin Zakariya in Tafsir Inspirasi about the last days?
2. How relevant Dr. Zainal Arifin Zakariya's interpretation of theological
verses to life?

13
Prof. Dr. HAMKA, Tafsir Al-Azhar, vol.10, p.8093
14
Dr. Zainal Arifin Zakaria, Tafsir Inspirasi: Inpirasi Dari Kitab Suci al-Qur’ an, (Duta Azhar.
Medan. 2012). h. 1033

7
 C. Purpose and Benefits
Based on the above description and explanation, this study aims to:

1. Knowing the pattern of theological interpretation of Dr. Zainal Arifin

Zakariya in Tafsir Inspirasi on the signs of the last days in Tafsir Inspirasi.
2. It was knowing the relevance of Dr. Zainal Arifin Zakariya's theological
interpretation in Tafsir Inspirasi, especially the verses of the signs of the
last days.

Benefits from the research that will be done, among others :

1. Enriching studies on the treasures of Tafsir in Indonesia, in particular,

interpretations of inspiration; inspiration in the holy book of the Qur'an.
2. Provide additional information for the study of Tafsir Literature in
Indonesia.

D. Library Review
The literature review is another term for literature review. 15 The books
and previous works related to this thesis are as follows:

1. Thesis with the title: Doomsday in the Perspective of the Qur'an: A Study of
QS al-Qori'ahal/101, by Rukmanasari Philosophy and Politics Program,
Faculty of Usuluddin, Alauddin State Islamic University, Makassar, 2013.

15
. Thesis Compilation Team, literature review is to explain and review the contents of books,
works, thoughts of previous authors related to the discussion of the thesis so that it will be seen the
continuity between the research being done with previous research, and to ensure no duplication.
Pedoman Penulisan Skripsi,, Semarang: Faculty of Ushuluddin IAIN Walisongo, 2014, p. 22-23.

8
 This thesis discusses doomsday based on what is described in the Qur'an,
especially QS al-Qori'ahal/101.16

2. Ibn Kasir also wrote a book on the Day of Judgment which he gave the title
Huru Hara Hari Kiamat, which discusses the hadith of the Prophet saw.
Related Day of Judgment, for example, after the introduction of this book,
explains the important events that the Prophet has told. Previously like, the
Muslims conquered Egypt. In addition, this book explains the outlines of the
chaos that will occur before the Day of Judgment, namely the good and the
lousy alternate, and Islam is as foreign as when it first appeared. 17While this
research is the Pattern of Characteristic theological interpretation of Dr. Zainal
Arifin Zakariya in Tafsir Inspirasi (Study on the Verses of the Signs of the
Last Days focuses on the relevance of theological verses in everyday life, so
discussing it is very different from the research above.

3. A Syarah Yantaziruh al'Alam 'inda al-Muslimin wa al-Yahud wa al-Nasara

by Mansur Abd al-Hakim was later translated with Doomsday: Its Signs
According to Islam, Christianity, and Judaism by Abd al-Hayyi al-Kattani and
Uqinu al- Taqi. Discussion in book about the awaited and regularly discussed
signs of the great apocalypse, including the antichrist, the descent of the
Prophet Isa As to earth, Gog and Magog, three typical/earthquakes, thick
smoke, the rising of the sun from the west, the emergence of a reptile, the
emergence of a fire that leads people to the dawn, the sounding of the trumpet,
and the resurrection.. All these signs are explained at length.

16
Rukmanasari, hari Kiamat perspektif al-Qur’an: Study Q.S al-Qoriah/101, UIN Alauddin,
Makasar: 2013.
17
Rukmanasari, hari Kiamat perspektif al-Qur’an: Study Q.S al-Qoriah/101, UIN Alauddin,
Makasar: 2013.

9
4. A book was written by Awad ibn Ali ibn Abdullah titled Mukhtasar Asyrat al-
Sa'ah al-Sugra wa al-Kubra translated by Muhammad Khairuddin Rendusara
with the title Signs of the Day of Judgment Large and Small. This book
discusses signs of the Day of Judgment, both large and small, along with
supporting evidence from the Qur'an and hadith.

5. In another book, Masyahid al-Qiyamah fi al-Qur'an written by Sayyid

Qutub was later translated into Indonesian by H. Abd al-Aziz with the title,
The Last Day According to the Qur'an. This book enumerates all the verses
that describe the Day of Judgment, provides a brief interpretation and then
discusses the hereafter in the human mind and the Qur'an, the Day of
Judgment's proofs, and the art of Qur'anic illumination.

6. Yaum al-Qiyamah by Yusuf al-Qardawy, discusses, in general, the Day of

Judgment from the perspective of the Qur'an and includes all the verses
related to the discussion.

10
 E. Research Methods
This study uses a qualitative form design18by content analysis. Data
were collected using primary document analysis methods 19and secondary The
secondary source. This data serves as a complement to the preliminary data.
Secondary data contains the writings related to the primary material under
study. The information is obtained from the book of tafsir al-Misbah by M.
Quraish Shihab, al-Azhar by Prof. Dr. HAMKA, Applied Islamic Theology
by Prof. Dr. Amen thanks et al. books, articles, magazines, and other related
media. The author's main reference material is the book Tafsir Inspirasi:
Inspirasi dari Kitab Suci Al-Quran. Meanwhile, data analysis uses descriptive
methods through content analysis.
Methods Content analysis approach: The study's object of study is the
verses of the Qur'an. Therefore, the author uses the tafsir approach to know
the content of the Qur'an and theology to increase and strengthen one's faith in
the Day of Judgment with the study of tahlili 20. The working procedure of the

18
Imam Gunawan, which is research that produces descriptive data in the form of written or
oral words from people and observable behaviors that are directed at the background and individuals
holistically (intact) and not through statistical procedures or other forms of calculation, Metode
penelitian kualitatif: Teori dan Praktik: Theory and Practice, Jakarta Bumi Aksara, 2013, p.23.

19
principal data that is used as a handle in research that is obtained directly from certain
objects.
20
According to Prof.Dr. H. Abd. Muin Salim, the method of tahlili is the interpretation of the
Qur'andetails of various aspects of the review or interpretation of the Qur'an based on the order of its
verses runtut. Tafsir Tahlili is also called the method of analysis, which is the method of interpretation
that triesexplain the meaning of the verses of the Qur'an in various ways, based on the order of verses
and chapters in the Qur'an by emphasizing the meaning and content of its utterances, the relationship
of the verseswith the verse, the reasons for its revelation, the hadiths of the Prophet saw that are related
to the verse that interpreted it, as well as the opinions of the companions and other scholars.
Interpretation by methodtahlili also does not ignore the aspect of asbab al-nuzul of a verse, the
reasonable (relationship) of the verses of al-Quran with each other. In his discussion, the interpreter

11
 tahlili method is: to describe the meaning contained in the Qur'an, verse by
verse and chapter by chapter, by the order in the manuscript, and describe the
various aspects contained in the verses that are interpreted, such as vocabulary
meaning, sentence connotations, background back down the verse, its relation
to other verses, both before and after (reasonable), and do not miss the
opinions that have been given regarding the interpretation of these verses,
both from the Prophet, companions, the tabi'in and commentators other.

F. Systematics of Writing.
The systematics of report writing is very important because it has the
function of saying the outline of each chapter in sequence. The systematic
writing in this study is:
The first chapter is the introduction. This chapter discusses the
research foundation, which is divided into six subchapters, beginning with the
introduction, which describes the context and rationale for selecting the
Characteristic theological interpretation of Dr. Zainal Arifin Zakariya in
Tafsir Inspirasi (Study on the Verses of the Signs of the Last Days) as a
deserving research object. The second sub-chapter describes the main
problems of the research, and the third sub-chapter explains the purpose and
benefits of the research. The fourth sub-chapter outlines the literature review
to determine the position of this study among other previous studies. The fifth
sub-chapter contains the methods used in this study, namely descriptive and

usually points to the narrativesearlier both received from the Prophet, his companions as well as pre-
Islamic Arabic expressions and the story of isra'iliyat. Due to the excessive discussion, the possibility
is not closed his interpretation is colored by the bias of the subjectivity of the interpreter, both
scientific background and streamthe sect he believed in. Thus causing a special tendency to be applied
in their work. See, Abd. Muin Salim | Metodologi Tafsir: Sebuah Rekonstruksi Epistimologis.(Ujung
Pandang: tp, 1999.), p. 67.

12
analytical analysis. And an explanation of the systematics of the discussion
occupies the sus of the sixth chapter.

This second chapter contains the theoretical foundation for the object
of research as contained in the title of the thesis. Explain theology and the last
days in the interpretation of inspiration used as an analysis tool. In addition, it
also includes the interpretation of the last days from some tafsir books, the
general understanding of the last days in general terms, and so on.

The third chapter discusses the Tafsir Inspirasi. Given that this study
focuses on the interpretation of the last day verses in Tafsir Inspiration:
inspiration in the holy book of the Qur'an by Dr. Zainal Arifin Zakaria. So in
this chapter, the researcher tries to describe the data about the biography of
Dr. Zainal Arifin Zakariya and Tafsir Inspirasi, the author's discussion will
include: Biography, educational background, and his works. While the
discussion on Tafsir Inspiration: Inspiration in the Holy Quran covers the
presentation of data and the systematic experience of writing.

The fourth chapter is the core of the author's research. In this chapter,
the author tries to describe the research results of the selected title, namely the
Characteristic theological interpretation of Dr. Zainal Arifin Zakariya in
Tafsir Inspirasi (Study on the Verses of the Signs of the Last Days) and
consists of several sub-chapters, namely about the faith and the application of
the theological verses specifically the last days in the Tafsir Ispirasi. The
research results can be known through a search of the content of the
interpretation.

In the final chapter, the author concludes the whole thesis as a

confirmation of the solution to the problem addressed, with suggestions, and
then ends with a list of required references and appendices.

13
14
 CHAPTER 2
Interpretation Qur'an and Teologi Islam Terapan.

A. Definition of Tafsir

1. Interpretation of the Qur'an and its Development.

Linguistically, the word tafsir is a masdar form of the word fassaraa –
yufassiru – interpretation, which follows wazan taf'iilan, which means
explanation and explanation, according to KH. Ma'shum bin 'Ali in the book
Al-Amtsilat Al-Tasrifiyyah uses wazan fa'ala functions for transitive verbs.
0
Thus the word fassara is "to explain and explain, this explanation is made so
that information that is still unclear or unclear becomes clear. 0 The word
interpretation can also mean al-ibanah (explaining meanings that are still
unclear), al-kasyaf (revealing meanings that are still hidden), and al-idzhar
(showing substances that are not yet clear).0

Interpretation is the science that studies the scope of the circumstances

of the revelation of the verses of the Qur'an, asbab al-nuzul , order of
makiyyah-madaniyyah , muhkam-mustasyabbih, nasikh-mansukh, typical-'am,
mutlaq-muqaayyad, mujmal, halal-haram, promises, commands, and parables
in the Qur'an. From the point of view of the meaning of language and terms,
the meanings can be combined, namely a result of an interpreter's
understanding or explanation of the Qur'an, which is carried out using specific
methods or approaches to clarify the meaning of the verses of the Qur'an or

0
Transitives are verbs that need a complement. See: Great Hope Library Team , Kamus
Ilmiah Populer, (Surabaya, Great Hope Library, tt), p. 666
0
Ma'shum bin 'Ali, Al-Amtsilat Al-Tasrifiyyah (Litboyo: Lirboyo Press, 2016), p. 29.
0
Muhammad Abd Al-'Adzhim Al-Zarqani , Manahil 'Irfan Fi Ulum Al-Qur'an (Egypt:
Mustafa Al-Baby Al-Halabiy), p. 3 see also

15
 describe various dimensions and aspects contained in the Qur'an in
accordance with the human ability to understand it0

The history of the interpretation of the Qur'an began when the Prophet
Muhammad was still alive when his companions asked him about some verses
that were difficult to understand. Then the Prophet Muhammad immediately
interpreted the Qur'an with his words (hadith). Interpretation then developed
after the death of the Prophet Muhammad so that the Companions did ijtihad
because it was feared that the Qur'an would be mixed with the hadiths. Thus,
from time to time, various colors of interpretations arise. Some are based only
on the interpreter's reasoning, some the narrations obtained from the
companions of Prophet Muhammad, and others on a combination two.0

Following tradition, the science of interpretation began to emerge

during the time of the Prophet and his companions, who deciphered and
interpreted the Qur'an upon its revelation. This tradition continued until he
died. Since then, the development and growth of interpretation have been in
line with the diversity of commentators in the form we are witnessing today.
0
Muhammad Husain al-Dzahabi, in his Tafsir Wa al-Mufassirun divides the
periodization of the interpretation of the Qur'an into three periods, namely the
interpretation of the Qur'an during the time of the Prophet Muhammad and the
Companions (classical or mutaqaddin), the interpretation of the Period of the
Qur'an during the Period of the Prophet Muhammad. Tabi'in (mutaakhirin),

0
Al-Imam Jalal Al-Din 'Abd Ar-Rahman Bin Abi Bakr As-Suyuthi , Al-Itqaan Fi Ulum Al-
Qur'an , (Beirut: Dar Al-Kutub Al-Ilmiyah, 1971), p. 569
0
Abdul Mustaqim , Dinamika Sejarah Tafsir Al-Qur’an, Studi Aliran-Aliran Tafsir Periode
Klasik, Pertengahan, Hingga Modern-Kontemporer, (Yogakarta, Adab Press, 2012), p. 3
0
Rosihon Anwar, et al, Tafsir Ilmi, (Bandung: Faithful Library, Bandung, 2015), p. 167.

16
 and the period of interpretation of the codification of the Qur'an or a new
period (al-Tafsir Fi Ushur al-Tadwin).0

2. Analysis Framework for Interpretation Studies.

A. Analysis of Technical Aspects of Writing the Book of Tafsir
Islah Gusmian analyzes the technique of writing a book of
commentaries by presenting a methodology to facilitate commentators
of interpretation in researching a work of interpretation. Here the
author provides an overview of the aspects of writing commentary
a. Systematics of Presentation of Tafsir
Systematic, The presentation of this interpretation is the first
model that must be understood. The presentation in question is how to
find out the description of a work of interpretation by a scholar. This
interpretation's mode of communication is divided into two parts: the
cohesive and thematic presentation of the interpretation.
1) Coherent presentation This interpretation model refers to
several terms, such as tartib mushafi and the revelation.
2) Thematic presentation The thematic presentation in
question is a form of writing an interpretation whose
series is focused on the main themes being studied or
researched in a particular verse, chapter, or chapter.
b. Interpretation presentation form
1) Global Interpretation
Multiple scholars' interpretations of the Qur'an are
reflected in the presentation of the interpretation, which
identifies verses that have been translated along with general
interpretations and provides the asbab al-nuzul. The form of

0
Muhammad Husain al-Dzahabi, Tafsir Wa al-Mufassirun, Volume 1 (Cairo: Dar al-Kutub al-
Hadith, 1976), p. 32-363

17
 presentation of global interpretation can be seen in the works
of scholars including, Tafsir Juz 'Amma (Rafi'udin and Edham
Syifa'i ), Tafsir al-Hijri (Didin Hafidhuddin), Lenyepaneun
Holy Verses (Moh. E Hasyim), Understanding Surah Yasin
( Radik Purba) and Tafsir bil Matsur (Jalal).0

2) Form of Presentation Detailed Interpretation of Presentation

The interpretation of this model, namely, presenting an
interpretation of the Qur'an in a straightforward, clear way
(jentre) and in interpreting the verse more broadly, is not so
that the reader can find a contextual understanding of the text
of the Qur'an being studied. This interpretation model can be
said to be a work of researchers burdened by an academic
institution which is then printed as a work of interpretation.
Among these works; Entering the Meaning of Love
(Abdurasyid Rida), Ahl al-Kitab, Its Meaning and Scope
(Muhammad Galib), Exploring Human Freedom (Machasin),
The Concept of Kufr in the Qur'an (Harifuddin Cawidu), The
Concept of Human Actions According to the Qur'an
(Jalaluddin Rahman), Human Forming Culture, Soul in the
Qur'an, Arguments for Gender Equality (Nasaruddin Umar),
Tafsir of Hatred (Zaitunah Subhan), and others .0

0
Ishlah Gusmian , Khazanah Tafsir Indonesia: : Dari Hermeneutika Hingga ideologi,
(Yogyakarta: LkiS, 2013), p.158
0
Ishlah Gusmian, Khazanah Tafsir Indonesia: Dari Hermeneutika Hingga, (Yogyakarta: LkiS, 2013),
p167

18
 3. Hermeneutic Aspect Analysis of Al-Qur'an Interpretation.
a. Interpretation Method
The method of interpretation referred to here is a device and
work procedure used in interpreting the Qur'an. Theoretically, this
method involves two essential aspects. The first is the text aspect with
its semiotic and semantic problems. Both context elements in the text
represent the various socio-cultural spaces in which the text appears.0
The method of interpretation used in the interpretation
literature in Indonesia is very diverse and different. Thus, the
following analysis is oriented to the general trend in the interpretation
work. From this general trend, various methods of interpreting the
Qur'an are described according to their respective areas. According to
Ishlah Gusmian, there are two important directions methodologically
that can be mapped because of the framework of the methodology
used, namely:
1) Tafsir bil ma'tsur: Understanding the Prophet Muhammad. as a
single reference.
Tradition in the study of the classical Qur'an, history is an
important source in understanding the text of the Qur'an, because
the Prophet SAW. It is believed to be the first interpreter of the
Qur'an. In this context, the term “historical interpretation method”
appears, meaning that in classical Qur'anic hermeneutic history, it
is a process of interpreting the Qur'an using historical data from the
Prophet. And friends as an important variable in interpreting the
Qur'an. The interpretation model that uses this method explains a
verse as explained by the Prophet or the Companions. This can be

0
Ishlah Gusmian, Khazanah Tafsir Indonesia: Dari Hermeneutika Hingga, (Yogyakarta: LkiS, 2013),
p. 211

19
 found in some classical literature such as Tafsur al-Tabari, Tafsur
al-Qur'an al-Adzim by ibn Kathir, and others.
2) Tafsir bi al-Ra'yi. Thought Interpretation Method
In interpreting this thought, each madhhab tries to convince its
followers by providing explanations from the verses of the Qur'an.
The text of the Qur'an is then interpreted within the framework of
the pattern of its ideological interests. In this context, history
records the development of various types of interpretation. For
example, there appears Tafsir al-Razi (by Fakhr al-Razi) with his
philosophical style, al-Kasyaf (by al-Zamaksyari) with his
mu'tazilah style, Tafsir al-Manar (by Muhmmad Rashid Rida).

b. Nuances of Interpretation
Tafsir What is meant by nuances of interpretation here is the
dominant space as the point of view of a work of interpretation. For
example, nuances of language, theology, social, psychological, etc., 0
mean pattern or color, namely the practice of interpretation of the
verses of the Qur'an. A commentator interpreting the Qur'an will
undoubtedly use a specific style or stain from the interpretation itself.
So it can be said that the arguments of a commentator used in
analyzing the Qur'an contain the style or color of his interpretation.0
1) Language nuance
When read by the Prophet, Al-Qur'an has been
transformed from an ilāhi text ( nash divine ) into a concept
mafhum or human text ( nash insani ). Because it directly
changes from revelation ( tanzil ) to interpretation ( ta'wil ).
0
Ishlah Gusmian, Op. Cit., p.253.
0
Hujair AH Sanaky, “ Metode Tafsir [Perkembangan Tafsir Mengikuti Warna atau Corak
Mufassirin]” Jurnal Al-Mawarid Edition XVIII 2008, p. 267.

20
 The method of interpreting the work of Indonesian
commentaries using linguistic analysis occurred in the 1990s.
One of the interpretations that uses linguistic nuances includes;
Understanding Surah Yasin, Tafsir Juz 'Amma Accompanied
by Asbaun Nuzul, Tafsir bil-Matsur , Lenyepaneun Holy
Verses, and Tafsir al-Hijri .0

2) Social nuance.
Muhammad Abduh once said that on the Day of
Judgment, Allah would not question people's opinion of the
commentators and how they understand the Qur'an. But he
asks us about His book, which he revealed to guide and govern
humanity. According to JJG Jansen, what Muhammad Abduh
said was that in explaining the Qur'an, the general public could
understand the practical meaning of the verses of the Qur'an.
The social nuance in question is an interpretation that
focuses on explaining the verses of the Qur'an from the
accuracy of the editors, compiling the contents of the verses of
the Qur'an and interpreting verses related to the sunnah that
prevails in society.0 The Indonesian interpretation literature of
the 1990s with a nuanced social community spread in various
interpretation methods. Tafsīr bil Matsur, written by Jalal
using the historical method, shows the social nuances of being
very expressive and captivating. Several examples can be
given when describing surah al-Fatihah, without getting caught
up in the process of linguistic analysis, such as Tafsir Al-

0
Hujair AH Sanaky, " Metode Tafsir [Perkembangan Tafsir Mengikuti Warna atau Corak
Mufassirin]” Jurnal Al-Mawarid Edition XVIII 2008, p. 254
0
Ishlah Gusmian, Op.Cit., p. 259

21
 Qur'an al-Karim , the book Ahl al-Kitab , Its Meaning and
Scope and Thematic Interpretation of the Qur'an About Social
Relations. Between Religious People, Tafsir Bil ra'yi , TafsIr
Hate, Arguments for Gender Equality, Entering the Meaning
of Love, and In the Light of the Qur'an.0

3) Theological nuance
In the nuances of interpretation, the rational method has
given birth to various understandings in Islam. One of the
theologies in Islam is the Mu'tazilah school. In the context of
mu'tazila theology, the interpretation is written in a mu'tazilite
style, as in al-Zamaksyari's Tafsir al-Kasyaf. In contrast, the
Asy'ariyah theological interpretation appears like Fakru ar-
Razi's Tafsir Mafatih al-Gayb . The theological realm in the
nuances of this interpretation is a comprehensive view of the
Qur'an on beliefs and theological systems. Still, in this case, it
traces a term in a Qur'anic discourse related to theology.
Several works of commentary are associated with the
theological nuances: The Concept of Human Deeds According
to the Qur'an, The Concept of Kufr in the Qur'an, Exploring
Human Freedom, and Humans Forming Culture in the Qur'an.0

4) Sufistic nuance
In the tradition of classical Qur'anic interpretation with
a Sufi accent, it is typically defined as an interpretation that
attempts to explain the meaning of Qur'anic verses from the
perspective of the implied indications that occur to a Sufi in
0
Ishlah Gusmian, Op.Cit., p. 267
0
Ishlah Gusmian, Op.Cit., p.267

22
 his suluk. The interpretation that uses this type of reading style
is (1) based on nazhari taswuf (theoretical), (2) based on amali
taswuf (practical). These two types of interpretation, according
to commentators, are called Tafsir Isyari .0
One of the figures of the style of interpretation in this
interpretation is Muhyidin Ibn 'Arabi (w.638 H). Sufi
interpretation is closely related to ta'wil, as conceptualized by
Abu Zayd. In this study, the nuances of Sufi interpretation can
be seen from the efforts made by Jalal through the Sufi Tafsir
al-Fatihah. In addition, the Qur'an and Sufism Mangkunegra
by Moh. Ardani.
The Sufis also teach the Qur'an in the country. When
teaching Sufism to their students, they often lead the Qur'an.
On the other hand, Nusantara Sufis such as Hamzah Fansuri
and Syamsudiin As-Sumatrani often quote verses from the
Qur'an which can then be understood in the context of
mysticism. This has resulted in a simple commentary on Surah
al-Kahfī which is thought to follow the tradition of Tafsir al-
Khazin.0

5) Psychological nuance
The Qur'an tells many things, one of which is the
problem of human psychology. It also does not escape the
discussion of the Qur'an regarding the psychological context.
The meaning of psychological nuance is a nuance of
interpretation whose analysis emphasizes the dimensions of
human psychology. The interpretation of the Qur'an in
0
Ishlah Gusmian, Op.Cit., p. 267.
0
Ishlah Gusmian, Op . Cit ., p.270

23
 Indonesia included in this psychological nuance is the Qur'an
of Mental Medicine and Mental Health by H. Dadang Hawari,
Soul in the Qur'an by Ahmad Mubarrok .

B. Treasures of Tafsir
Indonesia's Efforts to pay attention to the book of Allah occur not
only in Islamic society in Islamic peninsula countries such as Medina,
Mecca, and the Middle East region but also in other parts of the earth such
as the archipelago. Simultaneously with the entry of Islam into Indonesia,
the ulama and the da'wah introduced the Qur'an to the Indonesian people.
The condition that the Indonesian people, who are famous for using their
hospitality, make it easier for Islam to enter Indonesia so that the presence
of Islam in Indonesia has never experienced rejection. They are also
interested in spreading it. A similar condition can be seen in receiving an
interpretation based on the holy book of the Qur'an. The emergence can
see this event of interpretations of the Qur'an, which have been in
existence for a very long time during the Hindu and Buddhist civilizations
in Indonesia, with the nuances of classical interpretation.0

Archipelago interpretation of the Qur'an differs greatly from

Arabic interpretation because Qur'an was revealed there, and the science
of the Qur'an originated there. The fundamental difference that occurs lies
in the language and cultural background. In the Arabian Peninsula, the
development of interpretation science is growing rapidly because Arabic is
their language. As a result, the Arabs do not have difficulty understanding

0
Islah Gusmian, Khazanah Tafsir Indonesia (Yogyakarta: Lkis Printing Cemerlang, 2013), p. 16.

24
 the Qur'an. This problem is different from the Indonesian people who
were not born with Arabic.0

The explanation of the events of the interpretation of the Qur'an in

the archipelago is to determine the historical period of interpretation, the
author will divide it into several periods. The first is the classical period,
the second is the Middle Ages, the third is the pre-contemporary period,
and the fourth is the contemporary period until now. In these four periods,
it is necessary to examine the state of the interpretation in detail. As a
result, a primary characteristic of the study of interpretation, both the
form, technique, and flow of interpretation can be known. So from this
problem, the identity of the interpretation of the Qur'an will appear in a
certain period.

1. Classical Period This Period means the early period of the arrival of
Islam to the archipelago in the period 1 H to the k-10 Hi period (6-15
M). This period began the development of interpretation and then
continued in the next era. Efforts to interpret the Qur'an using the local
language have been used, but the interpretation has not been in the
form of a book or book.
a. Forms of Tafsir The record or source of interpretation at this time
is still not said to be visible in a specific format, whether in al-
Mathur, al-Ra’yu or al-Isyari, because it is global. Such a form is
due to the conditions of life among citizens. During this period,
Muslims in the archipelago were still Muslim individuals and had
not been grouped in the true sense of the word. At that time,
Muslims could be considered the Period of Islamization (spread).

0
Islah Gusmian, Khazanah Tafsir Indonesia (Yogyakarta: Lkis Printing Cemerlang, 2013), p. 16.

25
 After all, the people of the archipelago first followed (belief)
dynamism and animism, which later followed Islam.0

b. In-Depth Study of the Qu'ran According to al-Farmawi, who

Taufikurrahman cited in his journal, the science of Qur'anic
interpretation employs a variety of approaches, including those
described by Maudu'i, Muqoron, Ijmali, and tahlili. So at that time,
the interpretation technique was the Ijmali (global) technique.
Although not yet fully following the method, it does not use notes
or books because the interpretation process is still modest and
global and is also applied orally.

c. According to the school of Tafsir Apabili, it can be seen the

interpretation of the Qur'an used by the Tafsir in this period, based
on its flow, can still be seen to be generic. Whereas the flow of
interpretation is not dominated by exclusive sect or understanding
but rather expresses the meanings of the Qur'an that are needed at
that time generically and appropriately. For example, explanations
of verses related to fiqh rules are explained in the case of
Fiqihiyyah debates, such as prayer, zakat, and fasting. So it can be
assumed that such incidents, the genre of interpretation used in that
period, followed a generic genre, not referring to a particular
school or understanding.0

0
Islah Gusmian, Khazanah Tafsir Indonesia (Yogyakarta: Lkis Printing Cemerlang, 2013), p. 32-33.
0
Nashruddin Baidan, Perkembangan Tafsir di Indonesia (Solo: PT Tiga Serangkai Pustaka Mandiri,
2003), p. 37.

26
 2. Medieval period At the beginning of the 16th century, the science of
interpretation in this period experienced development. It could be
proven scientifically because it was not based on the ability to
remember alone as in the classical period. During this period, manual
orientation was already based on an interpreter's competence and
professionalism.

a. The form of Tafsir, The record or source of interpretation at this

time, can be said to be visible in a particular state, whether in al-
Mathur, al-Ra’yu, or al-Isyari, because it is global. Such a form is
due to the conditions of life among citizens. Because Muslims
could comprehend the Qur'an then, and the interpretations were
already in book form.0
The source of the interpretation in this period was still said to
be rational or a general interpretation that only used hadith and
other verses of the Qur'an in its interpretation. Interpretation using
logical reasoning in this period is limited to specific issues only for
legitimacy.0
b. Tafsir Techniques The techniques used at this time are still very
simple, interpreting verse by verse according to the order of verses
and letters in the Qur'an. If in the classical period, it was still
limited to utterances, but in this period, it has taken the form of
reading like a book whose delivery will not be lost because it has
been recorded.0

0
Nashruddin Baidan, Perkembangan Tafsir Di Indonesia (Solo: PT Tiga Serangkai Pustaka
Mandiri, 2003), p. 37.
0
Nashruddin Baidan, Perkembangan Tafsir Di Indonesia (Solo: PT Tiga Serangkai Pustaka
Mandiri, 2003), p. 37.

27
 c. Stream of Tafsir
If observed, the interpretation of the Qur'an used by the Tafseer
in this period, based on its flow, can still be classical. At the same
time, the interpretation school is dominated by a sect with a
general understanding. Still, it has been able to express the
meanings of the Qur'an according to its portion, for example,
related to the rules of Fiqihiyyah debates such as prayer, zakat, and
fasting. So it can be concluded that the interpretation flow in this
period is still similar to the previous period.0

3. Pre-contemporary period The development of interpretation in the pre-

contemporary period itself is not far from being in harmony with the
previous period. It had the same characteristics as the last period, the
book handle which became acum certificated as the Jalalain's
interpretation as a guide in interpreting the Qur'an. Therefore, there
was no development in the knowledge of the science of interpretation
in this period.
Although the reference books at that time tended to use
classical books, there was a disparity in using a more thorough
method. If in the past it was only in the form of translation, it has been
recorded in this period. Similarly, opportunities for learning the
science of interpretation have taken the shape of recitation or an

0
Nashruddin Baidan, Perkembangan Tafsir Di Indonesia (Solo: PT Tiga Serangkai Pustaka
Mandiri, 2003), p. 49.
0
Nashruddin Baidan, Perkembangan Tafsir Di Indonesia (Solo: PT Tiga Serangkai Pustaka
Mandiri, 2003), p. 54.

28
 association in the community. However, such facilities did not exist
during the preceding period.0
When viewed clearly, the progress of the science of the Qur'an
is invisible, having similarities in using books like what was used in
the previous period, such as the Tafsir Jalalain. However, in that
period, it has developed in its sources according to its development. If
you look at it in terms of form, technique, and flow of interpretation,
without the same format, design and flow, there must be a tendency.
Based on the preceding information, it can be concluded that
the progress of the study of interpretation in the archipelago could not
be described as positive until the 19th century; therefore, it can be
stated that in this respect, the study of interpretation in the archipelago
did not advance in a positive direction until the 19th century. Period
the interpretation was still not perfect because it was still limited to
certain verses of the Qur'an. At the end of the 18th century, the science
of interpretation in this period experienced development. It could be
proven scientifically because it was not based on the ability to
remember alone as in the previous period. During this period, a
manual was already oriented based on competent skills.0
According to the explanation provided earlier, the pre-
contemporary period did not see the development of a science of
interpretation, and the development science interpretation will appear
in a contemporary period between the 19th century and 20th century
diverse understanding of the Book of Allah. Sciences Qur'an in
Indonesia from the 19th century to the 20th century AD (13-14 H).

0
Nashruddin Baidan, Perkembangan Tafsir Di Indonesia (Solo: PT Tiga Serangkai Pustaka
Mandiri, 2003), p. 71.
0
Nashruddin Baidan, Perkembangan Tafsir Di Indonesia (Solo: PT Tiga Serangkai Pustaka
Mandiri, 2003), p. 75-77.

29
 This period began the development of interpretations in the
archipelago with various forms, methods and new schools of
interpretation. The contemporary period the author will divide it into
several periods:

a. Early Period (1900-1950 AD)

In the early days, the development of interpretation in the
archipelago occurred in the method or technique of interpretation
that did not appear very sharp. Then if we look at the contents, the
literature at that time was relatively diverse. (1) this period has
chosen the issues raised in the interpretation, for example, the work
of Yahya Adnan Lubis's interpretation of the Qur'an al-Karim. (2)
then, the interpretation is oriented toward some essential juices,
such as the interpretation of jus 30 or jus amma. For example, the
work of Abdul Karim Amrullah with the interpretation of Juz
Amma. (3) The interpretation of the entire Qur'an, for example,
Mahmudi Yuns's interpretation of the Qur'an by Karim, was
completed in 1938.0

b. Second Period (1951-1980 AD)

The technique or method used in this period contains the
problems in it. According to Islah Gusmian, it is still almost the
same as the previous period, which raised important chapters for
the issues raised in this period. raises important issues. For
example, the interpretation that specializes in certain letters, for
example, the work of Ben Arifin with the interpretation of
Samudra al-Fatihah.

0
Islah Gusmian, Khazanah Tafsir Indonesia (Yogyakarta: Lkis Printing Cemerlang, 2013), p. 59- 61.

30
 Then a complete interpretation of 30 chapters, such as the work
of Bakhtiar Surin with the interpretation of the Qur'an and its
translation: Arabic and Latin letters. However, according to Islah
Gusmian, the development in this period lies in the orientation of
legal issues, such as Dahlan Saleh's work with Tafsir and
descriptions in the Qur'an.0
According to what Islah Gusmian has indicated, the growth of
interpretation during this period is based on the letters or
understanding of commentators in interpreting specific topics,
whether legal, social, linguistic, or focused interpretations, by
identifying the issue to be discussed. Lift. 0Third Period (1990-
2000 AD)
In the third period, the writing of commentaries at this time
was more innovative. That is, it continued to experience
extraordinary developments. During this period, various
interpretations emerged based on Indonesian commentators. There
are at least 24 works of interpretation that appear using a variety of
techniques and techniques. However, the interpretation using the
thematic model seems to dominate this period.
Some respond to turbulent community developments, such as
cultural dilemmas, social developments, relationships using non-
Muslims, and others. Several works of commentary that emerged
during this period, such as the Concept of Kufr in the Qur'an, A
Theological Study with the Thematic Interpretation Approach by
Harifuddin Cawidu, Knowledge of the Qur'an, Tafsir Maudhu'i

0
Islah Gusmian, Khazanah Tafsir Indonesia (Yogyakarta: Lkis Printing Cemerlang, 2013), p. 59- 61.
0
Islah Gusmian, Khazanah Tafsir Indonesia (Yogyakarta: Lkis Printing Cemerlang, 2013), p.
61-62.

31
 Various Problems of the People by M. Quraish Shihab, to Tafsir
Al-Misbah interpretation of 30 juz of his work.0

C. Teologi Islam terapan.

1. Teologi Islam terapan

Islamic theology, which is often called the science of kalam in

Islamic intellectual treasures, is a science that focuses its discussion
on and about God in all of His dimensions. Scope his study revolves
around beliefs about God with all aspects of Him, His form, His
attributes, His oneness and the like. So, the human dimension in
theology is barely touched. Even if it emerges, it remains within the
framework of a discussion about the totality of God's existence. In
that context, the discourse of Applied Islamic Theology emerged. If
it’s not motivated by the structure of Kalam Science, which in its
development has been uprooted from the human dimension, then the
term "terapan" does not need to be accepted because the nature of the
content of Islamic teachings very oriented toward practical life in
society.0
As is understood, the current paradigm of Islamic theology results
from the formulation of classical scholars. Although it has undergone
several renewals, there are few fundamental changes in the

0
Thameem Ushama, Metodelogi Tafsir Qur’an , (Jakarta: Riora Cipta, 2000), p. 5.
0
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Hedonisme Dalam
Kehidupan Modern) ,( Solo: Tigaserangkai, 2002) p.23

32
theological paradigm. Moreover, the demands for change require
Muslims to reorganize a new paradigm. Theological thinking in
Islamic society originates from the teachings of aqidah described in
the Qur'an with the core belief in the oneness of God (tauhid) and
recognition of the apostleship of Muhammad (Muhammad
Rasulullah).
Theological thought about God is a belief in the existence of a
single metaphysical reality and demands the application of obedience
to the level of action. Therefore, the actual manifestation of the
behavior and personality of Muslims is a reflection that cannot be
separated from its theological basis.
The concept of theology built by humans tends to be apologetic-
defensive rather than constructive-liberative. Humans spend a lot of
energy arguing about God as if to claim they are God's saviors. The
issue of humanity, which is the background of religion, is removed
and doesn’t become a theme in theology. On this plain, theologians
and Mutakallimum managed to "save" God.
However, due to the formulation of theology or kalam, various
conflicts with religious backgrounds emerged. God repeatedly states
whether some people believe it will not affect Him. A strong
understanding of theology like this affects the "powerlessness" of
religion in dealing with human problems. Finally, religion is placed
only as a personal human affair with God.
The issue of humans with humans or humans with nature is not a
religious area. The theology understood and believed for centuries is
apologetic-defensive to defend certain religious groups.
Unfortunately, this human thought is sacred and is considered the
most correct and immune to criticism and experiences sacredness.

33
 2. Theological Function Orientation (kalam)
a. Experience and Practice of Islamic Faith
Sayyid Qutub also argues that the Qur'an does not present the
teachings of the Islamic creed in the form of theory or theology. He
also did not mention it in the discussion of Kalam Science. He put it
forward in the form of an organic collection and a direct form of life
as reflected in the Islamic community itself. The fruit of this
framework of experience can be seen in the behavior of the
companions of the Prophet, such as Ali bin Abi Talib, Bilal bin
Rabbah, and Ammar bin Yasir. At Badr or Yathrib, when they
arrived from Mecca, the Ansar showed a different approach to
Muhajirin than they did to the Muslims who had migrated from
Mecca. 0
In this way, the Islamic umma can learn from the early
generations of Muslims' experience of the Islamic faith and use it to
alter their lives. Compared with the Mutakkalimin, this generation of
Companions are practitioners of the Islamic faith. The object of their
attention is the practical problems of life. To solve it, they based
themselves on the theological framework exemplified by the Prophet
Muhammad. Because they are the generation that received direct
guidance from Rasulullah SAW, they feel there is no need to
formulate a concept to describe the theological framework of Islamic
teachings. However, along with the passage of time and the change
of generations, the elements of faith (read: theological framework)
possessed by the Companions differed from the era of Tabi'in, who
replaced them. 0
0
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Hedonisme Dalam
Kehidupan Modern) ,( Solo: Tigaserangkai, 2002) p.17
0
Ibid., p.18

34
 If the early generations of Islam have inherited theological
issues raised from practical life, then the Mutakallimin are interested
in themes that lack practical implications in everyday life. The
indications can be found in the subject matter, both the Muktazilah,
Asya'ariyah, and Salaf schools. The development methodology is
indeed based on the verses of the Qur'an, but then it is emphasized
the aspect of reasoning is not equipped with empirical observations.
For example, the followers of Ahmad bin Hambal criticize the
Asyariyah because they use the argument of reason. Still, they do
not refer to the practical implications of the Qur'an, in the sense of
the outward meaning of a verse.
If the Islamic theological approach is followed, then Muslims
will only get descriptive information from the practice of faith. The
creed practice may be limited to understanding (cognitive domain)
and unable to reach the routine of everyday life (affective and
psychomotor domain). With such an approach, the practice of the
Islamic faith only touches on eschatological-metaphysical issues. As
a result, the experience of the Islamic faith only becomes an
intellectual discourse, so it cannot drive the direction of social
change. Meanwhile, social, economic, and cultural issues that arise
in daily life are not discussed by the Da'i using the Kalam Science
approach. 0
b. Multidisciplinary Approach and New Paradigm of Kalam Science.
The basic concepts in Applied Islamic Theology are
formulated based on historical studies with modern context insights.
The aim is to develop a configuration of faith that fits the context of
modern development. The structure of faith is a model of the
0
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Hedonisme Dalam Kehidupan
Modern) ,( Solo: Tigaserangkai, 2002) p.16-17

35
 arrangement of meanings, values, and symbols formulated from the
teachings of the Islamic creed. The preparation of this modern faith
configuration needs to take advantage of the legacy of philosophical
and Sufism thought Muslims have owned throughout the history of
their thought. Philosophical insight is required to be able to identify
the nature of the context of modern life correctly. Although Islamic
teachings are not limited by space and time, they recognize social
changes, so the style of life must be considered in practicing them.
According to M. Amin Syukur in AfIdah Salmah (2003, 19), the
development of Islamic Theology by utilizing a multidisciplinary
approach aims to develop a configuration of faith that is expected to
do much for the achievement of the objectives of the Islamic
Message, namely rahmatan lil'alamin.0
Applied Islamic Theology is based on the assumption that the
use of a multidisciplinary approach will be able to awaken Islamic
theologians that not all configurations of faith have succeeded in
generating behaviors that are capable of realizing the Islamic
Message. as evidenced by historical facts that show the existence of
various social phenomena. From these historical facts, it can be
concluded that there are variations in the configuration of the faith of
Muslims. Therefore, a suitable configuration of faith is needed to
face the challenges ahead.0
The theory can be formulated in two stages, each of which has
two forms. The first stage is a historical study of the experience of
the Islamic creed, including the form of faith configuration and the

0
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Hedonisme Dalam
Kehidupan Modern) ,( Solo: Tigaserangkai, 2002) p.19
0
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Hedonisme Dalam
Kehidupan Modern) ,( Solo: Tigaserangkai, 2002) p.20

36
 potential state of configuration, by examining the behavior of
individuals and groups who practice it. The second stage is a social
study of the life of Muslims in this modern century. The first form of
this stage is to formulate a configuration of faith that is thought to
generate behavior to achieve the goals of the Islamic message. The
second form is testing the theories contained in the hypothesis. The
truth of this social theory may be directed to examine the content of
elements and methods of practice.
Realizing this, at least three implications occur to develop
Applied Islamic Theology relevant to the modern era to realize the
Rislah of the Prophet Muhammad SAW. The first implication is that
Muslims must be able to read the configuration of faith possessed by
previous generations, such as the configuration of faith taught by
Ahlus-Sunnah (al-Asy'ari, al-Maturidi, Ahmad bin Hambal) and so
on. The second implication is that the faith structure learned from
previous generations still needs to be further developed to answer
the challenges of modernization and globalization. In this context,
analytical tools are required using various scientific disciplines
(science and technology) to formulate a configuration of faith
relevant to the context of the development of the times and the
dynamics of Islamic civilization. The third implication is a social
change that substantially leads to the realization of progress as an
evolution towards a better state of society so that life and life in it
improve.
According to M. Amin Syukur in Af Idah Salmah 0 the basic
concepts that become the central values or ethos of the theological

0
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Hedonisme Dalam Kehidupan Modern)
,( Solo: Tigaserangkai, 2002) p.19

37
 attitudes of Muslims in the configuration of faith in Applied Islamic
Theology are:

a) The description of the Qur'an and Sunnah about God, His

attributes, and other related matters is more of a functional
expression than an existential one. The ultimate goal of
this guidance is so that Muslims can do good deeds with
proper God-consciousness.0

b) Humans are servants of God who play a role in carrying

out the mandate because other creatures cannot do it. This
concept is intended so that humans have the dynamics to
prosper the world.

c) The universe is provided for humans as a field of

devotion. This concept is intended so that they not only
manifest heaven in the afterlife but also in this world.0

d) Humans are still servants of Allah SWT. Therefore, in

achieving and acting following His instructions. Intended
so that humans do not stay away from their nature and
further humanize their humanity.0

0
Ibid., p.21
0
Ibid., p.21
0
Ibid., p.21

38
 The theological passages of Zainal Arifin Zakariya,
such as Surah al-Zalzalah and Surah al-Qori'ah, are
employed as examples in this thesis because, if
comprehended, the concept is extremely pertinent.
[citation needed] When utilized to evaluate Zakariya in his
interpretation, particularly when discussing religious
verses like these, the Bible was used. Because if you
consider the reasoning that was given earlier.

39
 CHAPTER 3
Zainal Arifin Zakariya and the Interpretation of the Last Days in Tafsir Inspirasi.

A. Dr. Zainal Arifin Zakariya and Tafsir Inspirasi.

1. Biography of Dr. Zainal Arifin Zakariya and Intellectual Journey

His full name is Zainal Arifin Zakaria. He was born in a religious
family on October 1, 1969, in Medan, North Sumatra. He is the eldest of three
children. His father's name is Zakaria Yahya, and his mother's name is
Nurjannah. Zainal Arifin has married a girl named Dahlia. As a result of this
marriage, he was blessed with four light eyes, one male and three female.
Zainal Arifin Zakaria's initial education started at SD Negeri 060855,
Medan, in 1982. Then he continued his education at Kulliyatul Mu'allimin al-
Islamiyah (KMI) Darussalas Gontor, East Java from 1982 to 1988. After
completing his education at KMI Darussalam Gontor, he took education high
at UNIDA Gontor. But he did not complete higher education there. He only
had one year, then later he moved to IAIN North Sumatra, the same as at
UNIDA only had 6 months at IAIN North Sumatra, because he got a
scholarship opportunity at Universiti Al-Azhar Cairo, Egypt. It was there that
he finished his first undergraduate education at the University al-Azhar.
Zainal Arifin Zakariya studied at the Usuluddin Faculty in 1993. 0In 1994, he
decided to continue his postgraduate education at the University of Umm
Darman, Sudan, for three years.

The thesis that he wrote with the title " The Philosophy of Western
Materialism and Its Influence on Modern Indonesian Thought " managed
to get the Imtiaz predicate by obtaining approval and permission to be
0
. Interview with Zainal Arifin Zakaria about the Life History of Prof. DR. H. Zainal Ariifin,
MA. 26 march 2022

40
 published in a book. Then in 2005, he continued his Doctor of Philosophy
studies at the Universiti Malaya for four years and graduated from the
Position of the Academy of Islamic Studies, Faculty of Usuluddin0

2. Written by Dr. Zainal Arifin Zakariya.

Zainal Arifin Zakaria is much involved in the world of writing. He has
been the head of book translators in the translation team of Safir al-Zafir
since 2000 until today. In addition, he is also the director of book
publishing for Duta Azhar Medan. Among the books that have been
published are:

a. Gontor Darussalam's 2nd grade counting book, 1989.

b. Hajj and the Association of Muslims 2005, IAIN SU.
c. Guidance Book for the Administration of Bodies 2005, USU
FKG.
d. Introduction to Ulumul Quran 2007, Duta Azhar.
e. Introduction to Ulumul Hadith 2007, Duta Azhar.
f. The Message of Mercy in the 2008 Story, The Soul Library.
g. The Ocean of Love in the 2008 Story, The Soul Library.
h. The Most Living Message on the Environment 2008, Duta Azhar.
i. Mendai: Planting is Worship: Prof. Syamsul Arifin MA 2008,
Duta Azhar.
j. Secret Power of Selawat 2009, Jahabersa.
k. Living the Message of Allah in the Ordinary Verses 2009,
Jahabersa.
l. They said about Abdullah Shah 2009, Duta Azhar.

0
. Interview with Zainal Arifin Zakaria about the Life History of Prof. DR. H. Zainal Ariifin,
MA. 26 march 2022

41
 m. The advice of Dato' H. Syamsul Arifin SE for Children,
Grandchildren, and All Tribes 2009, Duta Azhar.
n. Ulumul Quran from the other side 2009, Duta Azhar.
o. Closer to the 2010 Langkat Regent, Duta Azhar.
p. Mutiara Melayu from Langkat: Prof. Dr. Muhammad Hatta 2010,
Ambassador Azhar.
q. Dai and Academics: Prof. Dr. HA Ya'qub Matondang 2011, Duta
Azhar.
r. Love of Allah: Seeing the Other Side of Islam 2010, Duta Azhar.
s. Interpretation of Inspiration: Inspiration Regarding the 2012 Holy
Qur'an, Duta Azhar.

Apart from being active in composing books, he is also

often involved in the translation of the following works
translated by Zainal Arifin Zakaria:

a) Tafsir Sya'rawi Juz 1 2000, Jabal Rahmat.

b) Dialogue with the Devil 2004, Sufi Library.
c) Tafsir Gazali 2004, Islamika.
d) Tafsir Sya'rawi Volume 1-15 2004-2016, Duta Azhar.

3. A brief Tafsir Inspirasi

The interpretation of inspiration is a modern interpretation published
in the 20th century, to be exact, in 2018. The published interpretation has
three primary reference sources, and the first two dominantly the pattern
applied to the tafsir Inspirasi, has similarities with the interpretation by Syech

42
 Mutawalli as-Sya'rowi because the author has translated the interpretation of
his essay, and the second Yusuf Ali as a reference for interpreting.0

B. Interpretation of the Last Days in Tafsir Inspirasi.

1. An overview of the Tafsir Inspirasi

Inspirational Tafsir: Inspiration From the Holy Book The Koran is one
of the most recent Indonesian commentary books with 30 chapters of
complete interpretation in Indonesian produced by an Indonesian scientist,
Zainal Arifin Zakaria. This book of interpretation has been reviewed and
received a tashih mark by the Agency for Research and Development and
Education and Training of Lajnah Pentashihan Mushaf al-Quran, Ministry of
Religion of the Republic of Indonesia, on June 1, 2018. it is intended as an
interpretation that inspires Muslims to live vibrant and motivated lives.

The first printing of this book was in 2012, which Duta Azhar, Medan
published. Zainal Arifin Zakaria (2018) composed the book Tafsir Inspirasi:
Inspiration from the Holy Quran so that da'wah with a harmonious and
soothing al-Quran approach could be disseminated among the Indonesian
people, so that the realization of Muslims who are grace, live in prosperity,
and the Indonesian state is prosperous, secure, and at peace can be done.
There are five main maklamat of this book of interpretation based on (Al-
Quran 2: 185), namely:

0
Muyassar interpretation is an interpretation that has an easy meaning, or makes it easier for
the reader to understand this interpretation.

43
 1) There is no reason to be dishonorable when you are with the
Koran,
2) Al-Quran as a guide to be understood and practiced.
3) The understanding of the Koran in this book is written in the
spirit of Muyassar/easy (al-Quran 54:17).
4) The author hopes that if you get the fruit of happiness from the
guidance of the Koran, then praise Allah SWT.
5) Be grateful for the guidance by sharing the Koran by waqf and
sharing knowledge by teaching.

The Book of Tafsir Inspirasi is hardback, with different colors in each

print edition. The sixth printing is dark red and white. On the front cover, the
book's title in Indonesian is written in powerful words "Tafsir Inspirasi," the
name of the author, inspirational quotes, and the source of inspiration for the
publication of this book. Furthermore, on the first page are remarks from the
governor of North Sumatra, then Signs of Tashih from Lajnah Pentashihan of
the Indonesian Al-Quran Mushaf, and words of praise from various
Indonesian scientists, and an introduction by the author of this book.

Then, the author explains the vision and mission of writing this book
and states the principles and hopes of the author for this book of
interpretation. The Book of Inspirational Tafsir: Inspiration From the Holy
Qur'an has only 1 volume and contains 1048 chapters and 6000 sub-chapters,
starting from chapter 1 of surah al-Fatihah to juz 30 of surah an-Nas.

Before beginning the first surah, a guide and introduction to reading

and comprehending the methodology of this book of interpretation are
provided. The author included a concluding prayer for the study of inspiration
on the final page of the letter. The book Tafsir Inspirasi: Inspiration From the
Holy Qur’an interprets the Qu'ran and uses the ijmali technique. With this

44
 method, commentators attempt to explain the meanings of the Qur'an in brief
explanations and basic language so that everyone, from the good figures to
common people, can understand it. Done following the order of the
manuscripts, verse by verse and sura by sura, so that the relationship between
the meanings of successive verses and surat is apparent.0

2. Method of Writing Tafsir Inspirasi

Each author has their method to make it easier for readers to
understand the contents of the book they are writing. Introducing the methods
used in the work results is important to make it easier for readers to interact
with the work. Likewise, Zainal Arifin, in his book Tafsir Inspirasi:
Inspiration From the Holy Quran, also uses appropriate methods to make it
easier for readers to understand every content contained in the book of
interpretation.

The Book of Inspirational Tafsir: Inspiration From the Holy Quran

This is one of the books of commentary written at the beginning of the 21st
century using Indonesian and is very easy to understand well by today's
generation and is written using Rumi script. While for the island's Koranic
verse, the author took from the Medina manuscript by Calligrapher Usman
Thaha, adapted to the Indonesian Ottoman Standard manuscript by the Al-
Quran Servant Forum (FPQ) Jakarta.

The Indonesian translation is drawn from the Ministry of Religion of

the Republic of Indonesia's 1989 translation. Suppose you read the guide
rather than the book Tafsir Inspirasi: Inspiration From the Holy Quran. In that
case, the author explains the inspiration for each verse written in bold or bold
to focus on motivation and the self-motivating soul. The author also writes in

0
. Al-Hayy Al-Farmawy. Motodologi Tafsi Maudu'i: An Introduction, Trans. Sufyan A.
Jamrah , (Jakarta: PT Raja Grafindo Persada, 1996)

45
 between the words inspirational messages in all caps or capital letters. To
facilitate a branched understanding, the author uses numbers with tight
brackets. When the branching explanation enters the next verse, then the
number in the previous verse will continue to the next verse. There are many
ways to use this book, including:

1) Read and understand orderly, from surah al-Fatihah to surah an-Nas.

2) Read and study based on various options, such as the study of the
name behind each surah or the analysis of the commencement of each
surah.
3) Read and review randomly, that is, open any page.

So with Inayah Allah, the verse found is today's inspiration and

solution to the problems faced. As it is called “Tafsir Inspirasi”, this work
concentrates on explaining the verses of the Qur'an from the aspect of
inspiration in life. Therefore, this interpretation does not focus on discussing
the language, the laws of the Koran, or its scientific aspects. The author
reveals this: The book in the hands of this reader is Tafsir Inspirasi, which
focuses on explanations and explanations of the Qur’an from the aspect of
motivation as an inspiration for life.0

This interpretation lacks or does not focus on aspects of language and

opinions about fiqh scholars to achieve the critical message of what Allah
wants in the Qur'an as a guide and guide for humans. This inspiration relates a
lot to happiness based on faith in Allah. Even the words "happy" are scattered
in this interpretation because the Koran revealed by Allah aims to make
people happy through faith and belief in Him.0
0
Muhammad Najib bin Abdul Qodir, “Center for the Study of Al-Quran and Al-Sunnah” At-
Tahkim , Vol. 10. No. 13 (September, 2020), p. 2
0
. Zainal Arifin Zakaria . Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur,an , (field:
Duta Azhar, 2012) h. viii

46
 Examined the entire book of Tafsir Inspiration: Inspiration From the
Holy Quran, the author sees that every time he enters a new surah, Zainal
Arifin Zakaria first explains the introduction or essence a surah to make it
easier readers to get initial picture the surah. In a sense, it is stated in the sura,
whether it s Makiyyah or Madaniyyah, the number of surahs contained in the
sura, and the title of the inspiration discussed in the surah. Furthermore, from
the explanation of the author himself, this commentary refers to three books of
writing, namely:

a) Tafsir Sya'rawi by Sheikh Muhammad Mutawalli Sya'rawi, whose

book of interpretation was also translated by Zainal Arifin and the
Safir al-Azhar Team in Indonesian.
b) Tafsir Muyassar by Dr. Aidh al-Qarni is a concise interpretation taken
by the author from the aspect of his writing style.
c) Tafsir Yusuf Ali translated by Dr. Ali Audah is a very inspiring book
for the author. From the material aspect, this work reveals the life
motivations of the verses in the surah, which are explained very
briefly.

3. Interpretation Methods of Inspirational Tafsir Books

It was found that Zainal Arifin Zakaria applied several methods to
explain the inspirations in Allah's verses through his book of interpretation.
Tafsir bi al-ma'thur is the main method of interpreting the al-Qu’ran. It
means the interpretation of the verses of the Koran with the Koran, the
verses of the Koran with Hadith and verses of the Koran with the consent of
the companions and tabi'in. 0The interpreters must interpret the Koran based
on this method as the basis for interpreting the Qur’an and use other
methods as support. Like using the bi al-ra'yi al-Mamduh interpretation
0
Fauzi and Mutafa: al-Sabbagh 1974; 2006

47
 method. When referring to the "Method of Inspirational Interpretation"
contained in the introduction to the book of Tafsir Inspirasi: Inspiration
From the Holy Quran, nine things were found:

1) The source used in interpreting is al-ma'thur or based on texts

without forgetting reason or interpretation of bi al-ra'yi al-
Mamduh. While based on reason, it is clear that drawing stories
of the past is an inspiration for the present.0

2) The focus of this interpretation is on guidance, using a textual

approach. This focus is enriched with inspiration and motivation.
The textual spirit is seen in istanthiq. 0

3) In looking at the mutashabihat verse, this interpretation book uses

the takwil and Tafsir methods. If it can be narrated, or the
understanding is transferred from the initial understanding to the
second understanding, then the author tries to describe it. If you
do not understand, the author submits his understanding to Allah
or tafwidh. Especially in looking at the letters muqaththaah . 0

4) In looking at the muhkam verse, the author does not focus on fiqh
orientation. But look at the universal value derived from the
obligations of prayer, fasting, zakat and hajj. Prioritizing the

0
Zainal Arifin Zakaria . Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur,an , (field:
Duta Azhar, 2012)) h. xvii
0
Zainal Arifin Zakaria . Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur,an , (field:
Duta Azhar, 2012)h. xvii
0
Zainal Arifin Zakaria . Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur,an , (field:
Duta Azhar, 2012)) h. xvii

48
 importance of the Qur'an is far more critical than just the
implementation of fiqh, even though the practice of fiqh is still
mandatory and must be practiced.0

5) In looking at the story and history, the author does not write
Asbab an-Nuzul and does not see the story as only focused on
causes but focuses on general lafath. The story that dominates the
Qur'an (2/3 of the Qur'an is a story) must be understood as a
frame of proof or explanation of “bayyinat minal-huda” to reach
guidance; and al-furqan or achieve a clear distinction. The Qur'an
not only tells of past successes but how it becomes a guide that
provides solutions and inspiration for present and future
generations.0

6) In the relationship or musabahah between two verses., the author

does numbering so that one verse with the following verse is
related and bound. Numbering is reinforced with subtitles. The
Main Title and Subtitle are an essential part of Inspirational
Interpretation.0

7) The form of the school of thought in this interpretation is

washatiyah, or reasonable opinion by taking the best from various
streams. It quotes the best of Ash'ari and salafis as well as Sufis.
0
Zainal Arifin Zakaria . Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur,an , (field:
Duta Azhar, 2012)) h. xvii
0
Zainal Arifin Zakaria . Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur,an , (field:
Duta Azhar, 2012)) h. xvii
0
Zainal Arifin Zakaria . Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur,an , (field:
Duta Azhar, 2012)h. xvii

49
 This thought is inseparable from the educational experience of the
writer who teaches at al-Azhar and from Ash'ari, Umm Darman
Sudan Salafi, and the atmosphere of Egypt and Sudan, which still
has a solid Sunni Sufi spirit.0

8) The pattern made from this interpretation is the social pattern of

the community.0

9) The three books of interpretation that became the main reference

for Zainal Arifin Zakaria in producing this Inspirational Tafsir
book are the Tafsir Syac Rawi, Tafsir Muyassar, and Tafsir Yusuf
Ali .0

4. The Last Day in the Tafsir Inspirasi

a. Doomsday

Etymologically, the Day of Judgment consists of two words: the

day and the apocalypse. The day is the time from morning to morning
again (that is, one rotation of the earth on its axis, 24 hours), the time
during which the sun illuminates our place (from sunrise to sunset),
conditions (time, air, and so on) that occur within 24 hours .0 While the

0
Zainal Arifin Zakaria . Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur,an , (field:
Duta Azhar, 2012)h. xviii
0
Zainal Arifin Zakaria. Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur’an, (Medan:
Duta Azhar.2012) h. xviii
0
Zainal Arifin Zakaria. Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci al-Qur’an, (Medan:
Duta Azhar.2012) h. xviii
0
Language Center kamus, kamus indonesia , loc. cit

50
 word doomsday means the world in its entirety is damaged, perishes,
disappears, and is a major disaster.0

As for the terminology, there are several opinions. Among

them: 1. Destruction or destruction of the universe is a sign of the end
of worldly life leading to eternal life in the hereafter. This day is known
as the Day of Judgment.0

Judgment Day in the Qur'an uses several terms, such as al-

Ghasiyah, al-Zalzalah, al-Haqqah, al-Tammah, al-Qari'ah, and others.
Other terms tend to mean. However, the author does not directly
discuss all these terms and only limits to focusing on talking about al-
Qari'ah, where the term is very closely related to the Day of Judgment,
as explained by definition above.

b. Interpretation of the Last Days in Inspirational Interpretation

In this case, the author would like to present an example of the
interpretation of the Day of Judgment quoted from the Tafsir
Inspirasi. Here is an example:
Prepare to live, die and rise with prostration and worship

1. Life is a journey to death and resurrection

ِ َ‫اَِزف‬
‫ت ااْل ٰ ِزفة‬

0
Language Center kamus, kamus indonesia, loc. cit
0
As for the terminology there are several opinions. Among them: 1. The destruction or
destruction of the universe is a sign of the end of worldly life leading to eternal life in the hereafter.
This day is known as the Day of Judgment.

51
 Meaning: That which is near ( the Day of Resurrection ) has drawn
near. Even though it feels far away, it is relative. The death of that individual
human was the apocalypse for him. Death can come anytime and anywhere in
a matter of seconds. In the grave, the long wait is like sleep, even though the
long pub feels short. (Surat an-Najm: 57)0

2. "live, die and rise" is a certainty

ِ ‫لَيس هَل ا ِمن دو ِن ال ٰلّ ِه َك‬

ٌ‫اش َفة‬ ُْ ْ َ َ ْ

Meaning: no one will be able to reveal the occurrence of that day

except Allah. When the apocalypse is, only Allah knows, but he is confident.
(Surat an-Najm[53]:58)0

3. Don't feel weird about the day rising

ِ ‫اَفَ ِمن ٰه َذا احْل ِدي‬

َ‫ث َت ْع َجُب ْو ۙن‬ ْ َ ْ

I mean: are you surprised by this news? If you are only surprised, it
means nothing, even if you are amazed at admiration. Everyone must try and
do it, and the grace of Allah will provide protection. (Surat an-Najm[53]:59)0

4. The atmosphere of the rising day, don't take it as a joke

َ‫ض َح ُك ْو َن َواَل َتْب ُك ْو ۙن‬

ْ َ‫َوت‬

0
Zainal Arifin Zakaria. Interpretation of Inspiration: Inspiration From the Holy Book of Al-
Quran, (Medan: Duta Azhar.2012) p.851
0
ibid., p.852
0
Ibid., p.852

52
 Meaning: you laugh and don't cry. The matter of life and the Day of
Judgment is serious because everything humans do in this world is profound
and important. (Surat an-Najm[53]:60)0

‫َواَ ْنتُ ْم َسا ِم ُدوْ ن‬

Meaning: you are being distracted from Him. All ignorance and
carelessness must be left behind. (Surat an-Najm[53]:61)0

5. I responded to the day of awakening with careful preparation

through worship and prostration.

‫اس ُج ُد ْوا لِٰلّ ِه َو ْاعبُ ُد ْوا‬

ْ َ‫ف‬
Meaning: prostrate to Allah and worship him. Thus humans are asked
to prostrate and worship Him. the true ending of revelation and the right
attitude when humans understand the world, nature, history, and the role of
God's will. (Surat an-Najm[53]:62)0

As has been explained above, this method uses the social method. Based on
the verse as an example, Zainal Arifin Zakaria concludes that the inspiration from
Surah an-Najm verses 57-62 gives confidence: life is only to face death and believe
that the day will come. The apocalypse must exist. It's just that when it occurs is still
a secret of Allah, and what is emphasized in the interpretation of this verse is the
belief in the Day of Judgment, death, to increase the quality of worship and prepare
for that day in the future.

0
Ibid., p.852
0
Ibid., p.852
0
Ibid., p.852

53
54
 Chapter 4
Analysis Characteristics Dr. Zainal Arifin Zakariya’s Interpretation in Tafsir
Inspirasi and Its Relevance.

A. Characteristics teologic interpretation Dr. Zainal Arifin Zakariya Surah

al-Qori'ah in Tafsir Inspirasi.
Interpretation of the intellectual treasures of Islam cannot be separated
from specific goals, interests, and tendencies. The purpose of the proliferation
of various interpretations that have developed can be seen. Goldziher's thesis
states that the interpretation has a bias of interest that is not too excessive
because such indications can be found in Islam. Every current thought that has
emerged in Islamic history tends to seek justification for the truth to conform
with Islam and what the Prophet (PBUH) brought. Thus, a person who claims
to have a position in the middle of a certain religion will firmly defend that
position.0
Many works of commentary appear and each interpretation has
specific characteristics in its presentation. The emergence of differences and
separate characteristics in interpretation can be caused by differences in the
skills and tendencies of the exegetes as well as socio-historical differences
when the exegetes live. The political situation that developed when the
commentator wrote the commentary also influenced the production of the
interpretation. 0The results of thinking are not only influenced by the level of
intelligence but also by the disciplines that are occupied, experience, scientific
discoveries, social conditions, politics and so on, so it cannot be avoided that
there are differences in thinking with others. 0 This factor is also

0
Ignaz Ghozali, School of interpretation: From Classical to Modern School , Translator M.
Alaika Salamullah, (Yogyakarta: eLSAQ Press, 2006), p. 3
0
Abdul Mustakim, Mazhalib al-Tafsir: Map of the Methodology of Al-Qur'an Interpretation
from Classical to Contemporary Period, (Yogyakarta, Nun Pustaka, 2003), p. 15

55
 influenced by differences in interpretation so that each commentator has its
characteristics in its interpretation.
Referring to the sub-chapter above, the author wants to describe Zainal
Arifin Zakariya's interpretation of several theological verses, especially the
interpretation of Surah al-Qoriah and Surah al-Zalzalah.

1. Interpretation of Surah al-Zazalah0

Surah al-Zalzalah, if interpreted in Indonesian, means "Shock" This
letter is a letter that came down in the city of Medina and is classified as a
Madaniyyah letter. This letter consists of 8. In these 8 verses, there is a
description of how the Day of Judgment will occur, the destruction of the earth
everywhere, and he raised the dead. In the letter al-Zalzalah, Zainal Arifin
Zakariya has a title to convey his interpretation: "6 Shocks Before The
Apocalypse. 0After interpreting the title as a motivational aspect, it will be
divided into 6 subtitles:

1. Change your mind to faith, change your life to peace.

‫ض لَْزاهَلَ ۙا‬ ِ ِ
ُ ‫اذَا لْ ِزلَت ااْل َْر‬

0
M. Quraish Shihab, Grounding the Qur'an: The Function and Role of Revelation in People's
Lives , (Bandung: Mizan, 2003), p. 3.
0
Imam al-Qurtubi, al-Jami al-Qurtubi al-Qur'an, 20 Volumes, ta'liq : Muhammad Ibrahim al-
Hifnawi, Tahrij: Mahmud Hamid Ustman, Publisher: Pustaka Azzam
0
Zainal Arifin Zakaria .Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci Al-Qur’an, ( field :
Duta Azhar , 2012) p. 1033

56
 Meaning: "When the earth is shaken with a great shaking." The
event of an earthquake can give people an idea about the possibility of
shaking the most powerful in the future(Q.S 99:1).0

In the first sub-chapter, Zainal Arifin Zakariya conveys a

message in the form of an interpretation of the word shock, which is
packaged in a more rational event, an earthquake. Starting from that
word, Zainal Arifin Zakaria draws and describes an interpretation that
will become a message containing motivation. To change a negative
mindset about shocks (last days) into a belief that forms faith which
becomes a self-confidence in the power of Allah, from there humans
will feel peace without any worries without thinking about when that
day will occur.

We need to believe that the Last Day will happen. It's just that
we don't need to know exactly when that day will occur; all we need is
to compete in doing good to increase our faith in getting closer to
Allah. That is enough to answer the worries of that day.

2. Take Out All The Potential ( push yourself)

‫ض اَْث َقاهَلَ ۙا‬ ِ

ُ ‫واَ ْخَر َجت ااْل َْر‬
Meaning: The earth has released the heavy burdens that it
contains. All problems and impulses that have been kept secret and
symbolically buried WILL BE OPENED as bright as day, and justice
based on truth will be fully enforced(Q.S 99:2). 0

0
Zainal Arifin Zakaria .Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci Al-Qur’an, ( field :
Duta Azhar , 2012) p.1033
0
Zainal Arifin Zakaria .Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci Al-Qur’an, ( field :
Duta Azhar , 2012) p.1033

57
 After interpreting the first verse, Arifin Zakariya emphasized the
motivational aspect in the following paragraph by exploring one's
potential when doing a good deed will cause a positive thing when that
day arrives. Kind.

3. Look inside you ( look inside )

‫َوقَ َال ااْلِ نْ َسا ُن َما هَلَ ۚا‬

Meaning: Humans ask, "what happened to this earth?" The

bewildering suffering that befell the victims of the devastating
earthquake is nothing compared to the experience of the new and
extraordinary world, which will one day unfold before human
eyes(Q.S 99:3).0
‫ِّث اَ ْخبَ َار َه ۙا‬ ٍ
ُ ‫َي ْو َم ِٕىذ حُتَد‬
Meaning: On that day, the earth will deliver its message. In this
extraordinary world, the earth in real or figurative language conveys
important news: mukmin = heaven = happy, infidel = hell = suffering.
(Q.S 99:4). 0

In the third sub-heading, he combines the third and fourth

verses because the two verses are related in the meaning of their
interpretation. In this third sub-chapter, he means that after destruction
occurs, we need to believe it will come life after (the day of
resurrection). The day of renewal will be more beautiful than life in
this world for those who genuinely believe in Him.

4. Believe that Allah has guided humans with the Qur'an to heaven

0
Ibid., p.1033
0
Ibid., p.1033

58
 ‫ك اَْو ٰحى هَلَ ۗا‬
َ َّ‫باَ َّن َرب‬

Meaning: For verily your Lord has commanded that to him.

Revelation is a commandment or guidance brought by a command that
is blown into the personified earth. He was led to tell the whole story
about everything he knew(Q.S 99:5).0

The fourth subtitle is still about motivation, but it is different

from the subtitle that has been described above. In this section, Allah
commands his people to believe because Allah has sent down
revelation in the form of the Qur'an. Al-Qur'an is a Kalamullah with
many guidelines for humankind to get to His paradise. In this subtitle,
it motivates everyone to continually practice the Qur'an and make the
Qur'an a guide for life so that everyone does not go wrong in taking
steps to reach His pleasure.

5. All paid in cash in the afterlife

‫َّاس اَ ْشتَاتًا ەۙ لُِّيَر ْوا اَ ْع َماهَلُۗ ْم‬ ٍ

ُ ‫ص ُد ُر الن‬
ْ َّ‫َي ْو َم ِٕىذ ي‬
Meaning: on that day, people will come out of their graves in
groups to show them the recompense for all their deeds. Some are
lucky, and some are unlucky. All will be accounted for carefully and
calculated so it would convince the parties concerned. (Q.S 99:6).0

Then deeds performed during his lifetime will be tallied for all
individuals who have been raised from the dead. Therefore, all

0
Zainal Arifin Zakaria .Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci Al-Qur’an, (
Medan : Duta Azhar , 2012) p.1034
0
Ibid., p.1034

59
 resurrected individuals will be judged according to the deeds they
accomplished throughout their existence. Derived from the motive for
this view that all the good deeds performed during one's lifetime will
be repaid in cash in the hereafter, representing pleasure. In his heaven.

Lucky for those who do good in carrying out His commands

during their lifetime, they will be happy in Allah's paradise. What if the
negligent one is the unlucky one.

6. see with the eye of success and success ( eye of success )

‫فَ َم ْن يَّ ْع َم ْل ِم ْث َق َال ذَ َّر ٍة َخْيًرا يََّره‬

Meaning: whoever does well as heavy as zarrah, surely will

see the reward. Good and evil in the most diminutive form will be
repaid and carried out openly and convincingly. will see it. (Q.S
99:7).0

‫َو َم ْن يَّ ْع َم ْل ِم ْث َق َال ذَ َّر ٍة َشًّرا يََّره‬

Meaning: Whoever does a crime as heavy as zarrah, surely he

will see the reward. A good believer must be happy in heaven. A bad
kafir must suffer in hell. (Q.S 99: 8).0

In the last subtitle, in its interpretation, it can be understood

that nothing is in vain for those who do their best in their lifetime, the
slightest good as heavy as zarrah will be counted and vice versa,
whoever commits a crime as big as zarrah will still be held
accountable, it can be concluded believing in the last day has nothing
to lose for humans, it will even encourage humans to compete to do a

0
Ibid., p.1034
0
Ibid., p.1034

60
 good deed to reach the pleasures that Allah has promised to his
people.

In this section, the author will try to explain to what extent the
author of this commentary interprets the inspirational analysis using
the bi al-ma'thur interpretation method. If research is conducted on this
method, it is found that 1000 main titles are linked correctly. This time
there are six sub-headings in Surah al-Zalzalah, so they become one
primary title bond.

Based on the letter al-Zalzalah, Zainal Arifin Zakariya

concludes that the approach to the interpretation of theological verses
uses an inspirational system in each interpretation. It can be seen
above the title of the interpretation used in interpreting the letter al-
Zalzalah, namely 6 shocks before the doomsday when referring to
interpretations that have been made. There is six shocks are divided
into 8 letters, and each subtitle has a relationship with each other if the
first subtitle has a message of inspiration to believe in that day (the
Day of Judgment) by doing positive things. Second, exploring self-
potential means to continue to do good after that day (the Day of
Judgment) will open the light of the good deeds that have been done.
In the third subtitle, Zainal Arifin Zakariya writes 2 letters in one
subtitle. The motivational aspect of the verse is seen in you, meaning
that after that extraordinary event, life has not ended. Good and bad
deeds will determine Allah's Heaven (happiness) and Hell (suffering).

Fourth, the Qur'an is a revelation as a way of life. Fifth,

everything that is done in vain, Allah will pay for it later. And in the
last sub-title, there are 2 letters, namely the 7th verse and the 8th verse
of al-Zalzalah. Here the closing is an interpretation of the previous
verses. Whoever has done this will feel the pleasure, namely success

61
 and success, clarified in Zainal Arifin's interpretation. Zakariya does
good things, even if it's as tiny as zarrah .

As for interpreting with the bi al-ra'yi interpretation method in

this Inspirational Tafsir, the researchers found many al-ra'yi
interpretations. Al-ra'yi in the science of interpretation is synonymous
with ijtihad, and the meaning of Tafsir bi ra'yi al-Mamduh is for an
interpreter to understand the Qur'an using ijtihad. in addition to having
proficiency in Arabic, namely using reason seriously. really to
understand the Koran based on the knowledge of the Arabic language
possessed by every commentator, whether in terms of expertise,
conditions of commentator, morals and so on.

And what distinguishes the Tafsir Inspirasi from other Tafsirs

of inspiration is that this interpretation emphasizes the rationality
represented by an earthquake. such as the shaking of an earthquake, so
that ordinary people easily accept it, even if the beginning of the
apocalypse was identical to terrible destruction, this is not the case in
this interpretation because Zainal Arifin Zakariya's way of interpreting
it is by taking the essence of a verse which is described in the
motivation of life.0

2. Interpretation of Surah al-Qari'ah.

Surah Al-Qari'ah belongs to the Makkiyyah group of letters and was

revealed after Surah Al-Quraish, before Surah Al-Qiyamah. According to
the scholars of Sham and Basra, the number of verses is 8. According to

0
Interview with Zainal Arifin Zakaria Tentang Perjalanan Hidup Prof. DR. H. Zainal Ariifin
, MA. 26 march 2022

62
 the scholars of Mecca and Medina, there are 10. Meanwhile, according to
the scholars of Kufa 11. 0 scholars agree that this letter of Al-Qari'ah was
revealed in Mecca according to the narration of Ibn Mardawaih from the
path of Ibn Abbas, who said:
‫ نزلت سورة القارعة مبكة‬0

Al-Qari'ah means knocking, hitting, banging, screaming. Named Al-

Qariah because of the big event. Al-Qariah is one of the names of the Day
of Judgment. Day of Judgment is described as the Day that thrills the
heart, a scream due to the Day of Judgment's coming destruction of the
universe.0

1) This is the day people have to change, " the day that changes your
life."

ِ َ‫اَ ْلق‬
ُ‫ار َعة‬
Meaning: doomsday. A day of frenzy and catastrophe when a
huge explosion hit the entire existing order (Q.S 101:1)
The interpretation of the first verse of Surah al-Qori'ah can
conclude that the Day of Judgment is not a scourge for humankind
because every living person will surely die, as well as in the universe.
Nothing is eternal except Allah SWT. From the interpretation of the
Day of Judgment, Zainal Arifin Zakariya can take a positive value,
namely changing the meaning of fear from the picture of the
destruction of the universe into a desire to get closer to Allah by
changing bad into good.

0
Mustafa Muslim, Al-Tafsir Al-Mawdu'i li Suwar Al-Quran Al-Karim, juz: 9, (tp: Shariqah
University, 2010), 305
0
Jalaluddin Al-Suyuti, Al-Dur Al-Manthur , Juz: 8, (Beirut: Dar Al-Fikr, tt), 605 .
0
Jalaluddin Al-Suyuti, Al-Dur Al-Manthur , Juz: 8, (Beirut: Dar Al-Fikr, tt), p. 605 .

63
 2) (Dream and reach for that heaven and happiness now)

ِ َ‫ما ْالق‬
‫ارعَة‬
Meaning: what is the Day of Judgment? Humans from the past,
present, and future always question the probability of an apocalypse.
(Q.S 101:2).0

Not separated from the interpretation of the first verse of the

second verse, Zainal Arifin Zakariya clarifies the interpretation in the
theological letter by carrying a motivational charge in it. The First
motivation, the doomsday, is not a scourge but a reference for
humankind to change into positive things, and in the second sub-title,
changes meant to dream of heaven and happiness. The subtitle clarifies
what is contained through the interpretation of Zainal Arifin Zakariya,
namely how to get heaven and happiness. It is important to avoid
prohibitions and carry out commands. Humans need only to believe in
them.

3) If you are not successful, then who?

‫ىك ا الْ َقا ِر َعة وما‬

َ ‫اَ ْد ٰر‬

Meaning: do you know what the Day of Judgment is?

Believers who believe in Allah do not doubt that this earth ends and
the Day of Judgment will appear. (Q.S 101:3)0

In the third sub-heading, the writer concludes the interpretation

of Zainal Arifin Zakariya: never doubt that day (the Day of Judgment)
0
Zainal Arifin Zakaria .Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci Al-Qur’an, (
Medan : Duta Azhar , 2012) p. 1036
0
Zainal Arifin Zakaria .Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci Al-Qur’an, (
Medan : Duta Azhar , 2012) p.1036

64
 because the one who believes in that day is one of the lucky people
(success).

4) you are amazing

ِ ۙ ‫اش الْ َمْب ُث ْو‬

‫ث‬ ِ ‫َّاس َكالْ َفَر‬
ُ ‫َي ْو َم يَ ُك ْو ُن الن‬
Meaning: in the heart, humans are like flying moths. Humans
fly in the storm, the picture of the atmosphere in sad confusion,
despair and humans at first drift in the atmosphere of the Day of
Judgment (Q.S 101:4). 0

ِ ۗ ‫ال َكالْعِ ْه ِن الْ َمْن ُف ْو‬

‫ش‬ ُ َ‫َوتَ ُك ْو ُن اجْلِب‬

Meaning: the mountains are like feathers that are scattered. In

this extraordinary disaster, the mountains will fly here and there like
wool, showing that what humans view as so important in this world in
the spiritual world will only be like something that is not valuable
(Q.S 101:5).0

This time the interpretation takes 2 verses that are packaged in

1 sub-chapter. The conclusion in that sub-chapter is that you should
never despair in the atmosphere of the Day of Judgment, which means
that humans should not drift away in that atmosphere (the Day of
Resurrection) because it will only lead to despair. The world is only
mortal, and nothing is valuable when that day comes, so he anticipates
interpreting this verse so that it can inspire the spirit of faith in the
reader.
5) reason for success: to get ridha and heaven

0
Ibid., p.1036
0
Ibid., p.1036

65
 ‫ت َم َوا ِزينُه‬
ْ َ‫فَاََّما َم ْن َث ُقل‬

Meaning: As for those whose scales of goodness are heavy. If

the good is more, the result of the consideration will benefit that
person, and he will be welcomed into a life of joy. in another world.
(Q.S 101:6).0
ِ ‫َفهو يِف ِعي َش ٍة َّر‬
‫اضيَة‬ ْ ْ َُ

He means: that he is in a fulfilling (happy) life. Happiness is

not to the same extent for everyone. Satisfaction is according to the
particular nature of the person concerned. Allah's justice does not
oppress anyone (Q.S 101:7).0
This sub-heading explains the results of the previous sub-
headings. A successful person is a person who is successful in getting
Allah's approval, and in the next life, he will get the happiness and
paradise he has promised.

"Or to escape hell.

‫َّت َم َوا ِز ْينُه‬
ْ ‫َواََّما َم ْن َخف‬

Meaning: as for those whose scales of goodness are light.

Muslims whose scales of excellence are light, like it or not, have to
transit in hell. As for the unbelievers, the scales are not because their
disbelief makes all good things zero (Q.S 101:8).0

ٌ‫فَاُُّمه َها ِويَة‬

0
Ibid., p.1036
0
Ibid., p.1036
0
Ibid., p.1036

66
 Meaning: the place of return is hell hawiyah. The level of
punishment is in accordance with the guilt of the perpetrators of the
sin in question. (Q.S 101:9).0
‫ىك َما ِهيَ ْه‬
َ ‫َو َمٓا اَ ْد ٰر‬

Meaning: do you know what the hell hawiyah is? Hell has
various names (Q.S 101:10). 0
‫نَ ٌار َح ِاميَة‬

Meaning: namely a scorching fire. The fire of hawiyah hell is

hot. An intelligent believer will not think of transiting into hell for
even one second (Q.S 101:11).0

In the seventh to the last verse, Zainal Arifin Zakariya gives a separate
title because in this section, he explains that people who do not have good
deeds will be thrown into hell, even though Muslims with heavy scales of
goodness will still feel hell. God, hell has levels according to the very acts
done while living on earth.
This interpretation contains a lot of motivational messages that can be
taken as conveyed by the book's author in the guide about the Tafsir Inspirasi,
which aims to focus on motivating inspiration so that the messages of the
Qur'an have the primary function as huda or guidance for happiness. World
and the hereafter can be achieved.0
In interpreting al-Qori'ah, Zainal Arifin Zakariya uses a textual
approach. Reaching for Allah's guidance or hudan lin nas and hudan lil
muttaqin, becomes the primary reference of enthusiasm. This focus is
enriched with inspiration and motivation. The textual spirit is seen in the
istanthiq al-Quran (give the Koran to speak).
0
Ibid., p.1037
0
Ibid., p.1037
0
Ibid., p.1037
0
Ibid., p.1037

67
 According to Quraish Shihab, "Istanthiq al-Quran". This message is
said to have been conveyed by Ali bin Abi Talib, requiring the interpreter to
refer to the Qur’an to understand its contents. 0From this, the maudhu'i
method was born, in which the exegetes attempted to collect verses from the
Qur’an from various suras and related issues or topics previously determined.
Then, the commentator discusses and analyzes the content of these verses so
that they become a unified whole. To find out "Istanthiq Al-Quran" in this
Inspirational Tafsir book, Zainal Arifin Zakariya puts at the end of the
description of each verse by bolding the sentence.
Like what he did on the interpretation of al-Qori'ah, Zainal Arifin
Zakariya explained from the first to the last letter that they complement each
other so that readers find the inspirational messages of the Qur'an in the letter
al-Qori'ah. In addition, the method that emerges from this interpretation is the
social style of the community. Based on various inspirations that have been
compiled and applied to social problems of the community. The author has
revealed this in carrying out the vision, mission, and background behind the
creation of inspirational interpretations. If you search, the references you look
for this Tafsir are not only limited to Muslim scholars in the book of
commentaries but also quoted from the inventors, researchers, and scientists
in their fields, although sometimes they are non-Muslims. According to the
author, knowledge is the umbrella of a Muslim. Where he is, the believer is
more entitled to achieve it.

B. The relevance of Zainal Arifin Zakariya's interpretation.

The role of applied theology is significant. The use of Islamic theological
concepts has been initiated, and attempts in this direction have begun, 0 despite the

0
Quraish Shihab. Insights of the Qur'an , ( Bandung: Mizan 1996)
0
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Hedonisme Dalam
Kehidupan Modern) ,( Solo: Tigaserangkai, 2002)

68
complexity of this endeavor. Applied theology is an interdisciplinary approach to
study with other relevant and associated sciences.

1. Empirical Dimensions of the Qur'an

The author's intent in using this sub-language is to assure that a
Muslim will exist and come into being in the future; this is something every
Muslim must believe and is the fifth pillar of faith.Al-Qur’an berisi konsepsi
dan proposisi metafisis. However, as a guide for believers in the empirical
world, the substance can be transferred to be natural in life if poured into
language symbols as in the opening stanza of the letter al-Zalzalah.

‫ت ااْل َرْ ضُ ِز ْل َزالَهَ ۙا‬

ِ َ‫ا َذا ُز ْل ِزل‬

Meaning: when the earth is shaken with great shaking.” Earthquake

events can give people a picture of the possibility that shook the most
powerful in the future( Q.S 99:1).0

And they are repeated in the letter al-Zalzalah in the third verse.

‫َوقَا َل ااْل ِ ْن َسانُ َما لَهَ ۚا‬

indicates that humans wonder, "what will happen to the planet?" The
confusing anguish endured by the victims of the catastrophic earthquake pales
compared to the experience of this new and astounding world, which will one
day be shown to human eye( Q.S 99:3).0

Zainal Arifin Zakariya, in his commentary, says "shock," which is

represented by the word "earthquake," the phenomenon becomes the concept
of an empirical proposition. The phenomenon is transformed into an empirical
idea and hypothesis. In other words, there is a fundamental distinction
between the ideas of Aqidah and Iman as previously defined. Then the

0
Zainal Arifin Zakaria .Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci Al-Qur’an, (
Medan : Duta Azhar , 2012) p.1033
0
Ibid., p.1033

69
 transition from metaphysical to empirical. Behind the empirical physical form
is the metaphysical form.0

As a revelation, the Qur'an is not constrained by location and time,

natural and social phenomena that vary through time, or by the behavior of
social phenomena that change and melt, as conceptualized by symbolic
interactionism.0 Suppose Qur'an states that it is improper to prohibit people
from sinning and committing evil. Case, this does not explain why the
behaviour of individuals who believe in the afterlife in this world is devoid of
apathy and injustice. How many Muslims continue to harm the environment at
will?.0

Thus, the dimensions of the Qur'an contain instructions so that what

can actualize in empirical life, but the transition process must involve
empirical assertions based on each of these propositions.

2. Behavioral Theory of Faith

Behavioral Theory Two Because the sensory elements in Islamic

religious practice are layered, the theory will not be related to the facts and
science of kalam. Rather, the researcher attempts to formulate it as a
proposition that examines and systematically arranges with logical sequences
and sensory phenomena in Tafsir Inspirsi so that there are religious nuances
with a tendency toward positivism in this formulation. Therefore, it is
influenced by the Quranic text. This presence does not diminish the scientific
quality that contains mystical aspects.0

0
Betrand Russel, The History of Western Philosophy, (Oxford, Oxford University Press,
1934), p. 78
0
Double Paul Johnson, Teori Sosiologi Klasik dan Modern, Terj. M.Z. Lawang, (Jakarta,
Gramedia, 1986), p.36
0
Herbert Blumer, Society As Symbolic Interactinism,( Boston, Houghton and Niflin), 1962,
p.188

70
 In understanding the surah al-Zalzalah and al-Qori'ah, Zainal Arifin
Zakariya draws the feature of logic such that the poem has a life-motivating
charge for faith action. As a guide, he uses it for religious practice, and
according to his hopes, it is essential to understand that the Qur'an has the
essence of truth required by diversity and covers all elements of life.0

Zainal Arifin Zakariya established the content of this theory, one of

which in reading the verses of the Qur'an as he interprets the Day of Judgment
by drawing on the motivational factor that motivates religious practice refers
to symmetrical or reciprocal variables. One of the key theories of applied
Islamic theology is its practical application. In other words, if the theory
contains more operational information, its utility will increase. The same
holds for the interpretation of inspiration; if the inspirational material may
stimulate awareness, it is feasible that one's faith will improve as experience
and practice expand.0

0
Karl R Paper, Objectife Knowlegde and Evolutionary approach, (Oxford, The Clerendon
Press, 1974), p.3
0
Amin Syukur, et.al, Teologi Islam Terapan (Upaya Antisipasi Hedonisme Dalam
Kehidupan Modern) ,( Solo: Tigaserangkai, 2002)p.29
0
Zainal Arifin Zakaria .Tafsir Inspirasi: Inspirasi Dari Dalam Kitab Suci Al-Qur’an, (
Medan : Duta Azhar , 2012) p. xvii

71
 CHAPTER 5
CONCLUSION AND SUGESTION

A. Conclusion
After seeing and understanding the conversation concerning the
theological bounds, Dr. Zainal Arifin Zakariya, the researcher, concludes.

1. Zainal Arifin Zakariya's interpretation in the surah al-Zalzalah Several

methods exist for interpreting the letter al-Zalzalah based on the logic
of bi al-Ra'yi. The researcher concludes that the interpretation of the
letter contains various life motivations because each letter contains
hidden inspiration. It is not without reason that Zainal Arifin Zakariya
arrived at this interpretation, as there are multiple references from
which it was derived. The model to be followed is I Tafsir Mutawalli
as-Sya'rowi and Yusuf Ali, and aspects of Motivation are contained in

72
 his interpretation following the book Amazing of the Qur'an created by
Aidl al-Qorni.

2. Zainal Arifin Zakariya's interpretation in the surah al-

Qori’ahInterpretation, The author of Surah al-Qori'ah, cites numerous
motives for living a calm life without fear of the Day of Judgment
because the Inspirational Tafsir highlights the inspiration of life, which
is arranged in the writing of tartib. According to what has been
described, this interpretation has a social aspect. Consequently, the
transmission of inspiration from this interpretation seeks to inspire
trust in life.
3. The empirical dimension al-Quran Conclusion: the Qur'an is a
revelation containing metaphysical concepts and propositions. In
addition to being a guide for believers, the Qur'an can also guide the
behavior of faith in the empirical world by interpreting the content
naturally, as did Zainal Arifin. Zakariya in understanding Surah Al-
Zalzalah.
4. The behavioral theory of faith. In this instance, the researcher
significantly impacts Zainal Arifin Zakriya's interpretation. It is
evident from the approach and delivery of verse-by-verse
interpretation that believers are encouraged to develop their faith to
obtain what Allah has promised.

B. Suggestion
As the author wishes to convey, understanding the Qur'an of the
behavior of the fundamental nature of concepts and propositions has not
received sufficient attention; consequently, the majority of the content of the
science of interpretation is insufficient to explain the social phenomena of
Muslims and resolve their practical problems.

73
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