When the Meaning of the Koran is Compromised: Traces of Al-Dakhil fi al-Tafsir from the Classical Era to the Digital Era

Al-dakhil fi al-tafsir refers to the introduction of foreign elements into the interpretation of the Koran, whether in the form of political interests, theological bias, personal emotions, or group interests. This phenomenon has been present since the early development of Islam, when interpretation was influenced by social conflict, differences in schools of thought, and even power dynamics. Interpretations that are influenced by external elements often shift the meaning of the verse from its original purpose, resulting in an understanding that is no longer in harmony with the universal message desired by the Koran.

During its development, the ulama realized that al-dakhil could damage the scientific structure of interpretation because it imposed meaning that did not originate from scientific methodology. For this reason, classical commentators almost always emphasize the importance of the sanad, the context in which the verse was revealed, and adherence to Arabic language rules. Al-dakhil is not just a technical error, but a form of manipulation that is detrimental to society if it is not identified and corrected.

This phenomenon is relevant to this day because Muslims still face problems of interpretation which are often interfered with by certain interests. The difference is, if it was before al-dakhil emerging from theological or political groups, now it can emerge more spontaneously and massively through digital media and popular culture. So, get to know al-dakhil is an important step to maintain the validity of people’s understanding of the Koran.

Al-Dakhil in the Shi’ite Tradition: Tafsir Colored by the Doctrine of the Imamate

In some Shiite traditions, al-dakhil emerged through the interpretation of verses aimed at strengthening the doctrine of Imamah. For example QS. Surah Al-Nisa’ verse 59:

O you who believe, obey Allah and obey the Messenger and ulil amri among you. Paragraph:

Meaning: O you who believe, obey Allah and obey the Messenger of Allah (Prophet Muhammad) and the ululamri (holders of authority) among you.

This verse is understood as a command to obey the infallible Imams from the descendants of Ali bin Abi Talib, not the leaders of Muslims in general as interpreted by the majority of Sunni ulama. This interpretation shows how the text of the verse is often taken in a direction that benefits a group’s theological position.

The same thing happens in the interpretation of QS. Al-Ahzab verse 33:

Allah only wants to remove the uncleanness from you, O Master of the House, and purify you by purifying yourself thoroughly. ۝33

Meaning: Indeed, Allah only wants to erase your sins, O Ahlulbayt, and purify you as thoroughly as possible.

In this verse, a lot of Shia literature is used as the basis for the infallibility of the Ahlul Bait. Special stories narrated by Imam Ali and his descendants are used as the main source for interpreting this verse, so that the meaning of this verse is very exclusive. At this point al-dakhil appears because the meaning of the verse no longer comes from the text, but from the doctrine that is to be developed.

The heavy reliance on priestly narrations and interpretations aimed at strengthening the group’s theology means that interpretations in this tradition often seem closed. This is the form al-dakhil the most classic: tafsir is used not to explain the universal message of the Koran, but to justify certain ideological claims that have been established in advance.

When Interpretation Becomes a Tool of Political Legitimacy

One of the most prominent forms of al-dakhil is when tafsir is used to support a political agenda. For example, QS. Al-Mā’idah verse 55:

Your guardians are only Allah and His Messenger and the believers who offer prayers and pay zakat while bowing. 55

Meaning: Indeed, your only helper is Allah, His Messenger, and those who believe who perform prayer and pay zakat while bowing down (to Allah).

This verse is often interpreted in certain literature as confirmation that Ali bin Abi Talib is the guardian and successor to the leadership of the Prophet. Even though the majority of interpreters understand this verse in the general context of Muslim solidarity.

When a verse is directed at justifying a particular political position, the interpretation loses its objectivity. Tafsir turns into a propaganda tool that strengthens claims of power, rather than an effort to understand God’s guidance. Al-dakhil This kind of thing is very dangerous because it ties the meaning of the Koran to temporary political dynamics, so that people can be divided because of interpretations that are driven by power, not by knowledge.

In the history of Islamic thought, the politicization of interpretation has often triggered divisions. Not because the verse is problematic, but because the interpreter prioritizes group interests above the universal message of revelation. When interpretation is used to justify certain groups and reject other groups, then al-dakhil has worked at a very deep level.

Digital Dakhil: Infiltrating Tafsir in the Era of Social Media

A very interesting new phenomenon that is rarely discussed in classical studies is emergence al-dakhil in the digital space. Currently, most people do not learn interpretations from authoritative books, but from video clips TikTok, Instagramor short quotes on social media. Al-Quran verses are often included without context, then given a dramatic, provocative or emotional narrative, so that the meaning of the verse becomes narrowed and deviated from its original purpose.

For example, QS Al-Anfal verse 60:

And be prepared to fight them as hard as you can and as much as you can to frighten the enemies of Allah and your enemies and anyone else besides them. You know it, God knows it… the verse

Meaning: Prepare to (face) them what you can, in the form of strength (that you have) and horsemen. With it (that preparation) you terrify the enemies of Allah, your enemies and those other than them whom you do not know, (but) Allah knows.

This verse is often distributed in pieces to support calls for violence or extremism, even though the verse talks about defense readiness in the context of war, not the legitimacy of attacking anyone. When verses are separated from their context, al-dakhil appears in a more subtle form but is much more dangerous because it is spread massively.

Social media creates an environment where instant interpretations, misinterpretations and verse-based slogans are more viral than academic studies. In conditions like this, anyone can become an “impromptu mufassir”, and al-dakhil infiltration is no longer from ideological groups, but from digital algorithms that promote content that attracts the most attention, not the most scientifically correct.

Pseudo-Tafsir Pop Culture: Al-Quran Verses That Became Memes

Apart from social media, popular culture has also become a new field of emergence al-dakhil. Many verses are used as memes, motivational quotes, or aesthetic content without paying attention to the meaning of the interpretation. For example QS. Surah Al-Baqarah verse 286:

God does not burden a soul beyond what it can bear… Verse

Meaning: Allah does not burden a person, except according to his ability.

This verse is often used as a slogan to encourage life, even though this verse talks about the burden of the Shari’a and asks for forgiveness at the end of the verse. Simplification like this takes the verse out of the scientific interpretation space and into the emotional interpretation space.

Other verses are also used to support romantic dramas, family conflicts, or humor on the internet. When verses are used simply for aesthetic or entertainment purposes, their meaning is diminished and distorted. Form al-dakhil This is more “friendly”, but still has the potential to instill an inaccurate understanding of the message of the Koran because the meaning given is only based on the mood and imagination of the content creator.

Pop culture creates interpretations that are not based on science, but based on market tastes. The most viral verses are the most popular, not the most accurate. In this situation, al-dakhil no longer originates from an ideological group, but rather from an entertainment culture that packages verses into short, easy-to-consume content.

Guarding Yourself from Al-Dakhil: A Return to Scientific Authority

The best way to deal with various forms of al-dakhil is to return to the authority of the science of interpretation. Scholars have provided strict methodological guidelines, from language analysis, historical context, to comparisons between interpretations, to keep interpretations on the right track. By referring to the works of trusted mufassir such as al-Tabari, Ibn Kathir, al-Qurthubi, al-Razi, and credible contemporary mufassir, people can understand the verses more fully and deeply.

Improving interpretive literacy is a must in the digital era. People need to get used to checking the sources, studying the context, and avoiding taking the meaning of verses from short content without scientific explanation. Tafsir of the Koran is not just quoting, but understanding. Not just beautiful words, but in-depth explanations that require knowledge, patience and caution.

Ultimately, distance yourself from al-dakhil is part of maintaining the sanctity of revelation. When interpretation is done with knowledge, verses will guide life. However, when interpretation is influenced by interests, the meaning will move away from the light of the Qur’an. So, choosing to understand verses correctly is a form of spiritual and intellectual responsibility for today’s Muslims.

Also read: Deconstruction of Al-Faydh Al-Kasyani’s interpretation of the regional verse and the response of Sunni ulama

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Author: Wahyu Nur Oktavia

Editor: Sutan