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bibo:abstract "The interpretation of QS. Aḍ-Ḍuḥā [93]: 7 demonstrates a diversity of\r\nmeanings since the early period, but began to be filtered and bound by theological\r\nframeworks in the medieval era. In the early period, exegetes such as al-Kalbi\r\ninterpreted the term ḍāllan as \"disbeliever\" (kafir), which was later deemed\r\nproblematic by medieval theologians regarding the doctrine of prophethood. As\r\nschools of kalam (theology) developed during the medieval era, interpretations of\r\nthis verse were filtered and reconstructed to align with the doctrine of ‘iṣmah alanbiyā’\r\n(infallibility of the prophets). This study examines the dynamics of the\r\ninterpretation of QS. Aḍ-Ḍuḥā [93]: 7 and its relationship with the development of\r\nthe doctrine of ‘iṣmah al-anbiyā’ in the tafsir tradition. Therefore, this study\r\nformulates two main research questions: (1) how are the dynamics of the\r\ninterpretation of QS. Aḍ-Ḍuḥā [93]: 7 within the tafsir tradition, and (2) what is the\r\nrelationship between these interpretive dynamics and the construction of the\r\ndoctrine of ‘iṣmah al-anbiyā’?\r\nThis study is a qualitative library research. Library data were obtained\r\nthrough tafsir works representing three major periods: the early era (exegesis\r\nattributed to Mujahid, al-Suddi, al-Kalbi, Muqatil ibn Sulaiman, and al-Farra’), the\r\nmedieval era (Tafsir al-Tabari, Tafsir al-Maturidi, Tafsir at-Tusi, Tafsir al-\r\nZamakhsyari, Tafsir al-Razi, and Tafsir al-Baidhawi), and the modern era (Tafsir\r\nIbn ‘Ashur, Tafsir al-Tabataba’i, and Tafsir Bint al-Syathi’). Data analysis was\r\nconducted by collecting, classifying, and mapping the range of interpretations based\r\non exegetical tendencies, and subsequently correlating them with the development\r\nof the doctrine of ‘iṣmah al-anbiyā’.\r\nThe results reveal two main findings: First, interpretations of QS. Aḍ-Ḍuḥā\r\n[93]: 7 from the early to modern eras fall into four categories of meaning: (1) the\r\nProphet’s state of misguidance prior to his prophethood, (2) the Prophet being\r\nsituated among a misguided community, (3) the Prophet’s unacquaintance with\r\nrevelation and divine law, and (4) the Prophet’s perplexity in seeking divine\r\nguidance prior to his prophethood. Second, interpretations regarding the Prophet’s\r\npre-prophetic condition underwent a dynamic evolution parallel to the development\r\nof the doctrine of ‘iṣmah al-anbiyā’. Originating in the early era with a rich\r\ndiversity of meanings unconstrained by strict doctrinal boundaries, it shifted into\r\nthe medieval era, where the doctrine of ‘iṣmah became a key element aligning\r\nvarious theological schools to unanimously reject interpretations suggesting moral\r\nmisguidance. Finally, in the modern era—while still influenced by medieval\r\nviews—new interpretations emerged based on the Prophet’s spiritual and\r\npsychological journey toward receiving revelation. This demonstrates that the\r\nrelationship between this verse and the doctrine of prophetic infallibility continues\r\nto transform alongside evolving analytical approaches."^^xsd:string;
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