Construction of the Objectives of Marriage in the Qur'an: An Analysis of Tafsir Lenyepaneun on QS. Al-Rūm [30]: 21 in the Perspective of Ibn 'Āshūr's Maqāṣid al-Sharī’ah
Keywords:
Ibn 'Āshūr, maqāṣid al-sharī’ah, marriage objectives, Q.S. Al-Rūm [30]: 21, Tafsir LenyepaneunAbstract
Abstract: Marriage in Islam constitutes one of the most fundamental institutions addressed in the Qur'an, articulated with particular force in Q.S. Al-Rūm [30]: 21, which presents the objectives of marriage in terms of sakinah (tranquility), mawaddah (love), and rahmah (compassion). Despite the richness of these Quranic concepts, scholarly discussions on marriage's purposes have long been dominated by normative-juridical approaches that reduce the institution to a legal contract, sidelining its spiritual and humanistic dimensions. This article aims to analyze how Tafsir Lenyepaneun a Sundanese-language exegetical work authored by Moh. E. Hasyim (1916-2009) constructs the purposes of marriage in Q.S. Al-Rūm [30]: 21, and how those constructions correspond to the maqāṣid al-sharī’ah framework of Muḥammad al-Ṭāhir Ibn 'Āshūr (1879-1973). Employing a qualitative library research methodology with a maqāṣidī-tafsīrī approach, this study applies Ibn 'Āshūr's dual framework encompassing general maqāṣid (fitrah, maṣlaḥah, musāwah, samāḥah, ḥurriyyah) and the specific maqāṣid of family law (ḥifẓ al-nasl, raf’ al-ḥaraj, mushārakah fī al-ḥayāh, ta’dhīm al-zawjayn) as an analytical lens for reading the local Sundanese interpretation of the Quranic text. The results demonstrate that Tafsir Lenyepaneun constructs the purposes of marriage through four interrelated dimensions: theological (marriage as a manifestation of divine power and creative design), psychological (tengtrem ayem as a culturally grounded articulation of sakinah), affective (pikadeudeuh as an emotionally rich rendering of mawaddah), and humanistic (pikaasih as a relational expression of rahmah). When read through Ibn 'Āshūr's maqāṣid framework, these four dimensions correspond respectively to: the preservation of lineage (ḥifẓ al-nasl) and realization of human nature (fitrah); psychological wellbeing and the removal of hardship (raf’ al-ḥaraj); equal and mutual partnership in marriage (mushārakah fī al-ḥayāh) and the principle of equity (musāwah); and the protection of freedom and dignity (ḥurriyyah) alongside mutual spousal honour (ta’dhīm al-zawjayn). This study demonstrates that local Nusantara tafsir can serve as a productive site for articulating maqāṣid values in contextually and culturally grounded ways, and that the application of Ibn 'Āshūr's theory to local exegetical traditions opens productive new avenues for the study of Quranic interpretation in Indonesia.
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