From Text to Brain: A Convergence of Qur'anic Exegesis, Neuroscience, and Maqāṣid al-Sharī‘ah on the Prohibition of Khamr
DOI:
https://doi.org/10.24014/jush.v33i2.38850Keywords:
Khamr, neurosains, toksikologi, maqāṣid al syarī‘ah, tafsir Al Qur’anAbstract
This study revisits the prohibition of khamr through a multidisciplinary lens to address the challenges of modern addictive substance abuse. Its objective is to test the compatibility of the Qur'anic prohibition with evidence from neuroscience and toxicology, while simultaneously formulating a contextual Islamic legal framework. This study develops an epistemological convergence matrix that maps neurobiological and toxicological indicators as the ‘illah (effective cause) of law within the framework of Maqāṣid al-Sharī‘ah. The methodology combines a thematic exegesis (tafsīr mawḍū‘ī) of verses on khamr, a comparative analysis of five schools of jurisprudence (madhāhib), and a synthesis of laboratory data on the neurological, physiological, and social damage caused by alcohol, cocaine, heroin, and synthetic psychoactive substances. Validity is maintained through triangulation with experts in exegesis, neurology, and toxicology. The findings indicate an expansion of the definition of khamr from fermented beverages to the functional category of “any substance that envelops the intellect.” Brain imaging reveals a reduction in dopamine receptors and hypofunction of the prefrontal cortex; toxicological data show a narrow margin of exposure and systemic organ damage. A matrix based on Maqāṣid al-Sharī‘ah affirms that addictive substances simultaneously threaten the preservation of intellect (ḥifẓ al-‘aql), life (ḥifẓ al-nafs), property (ḥifẓ al-māl), progeny (ḥifẓ al-nasl), and religion (ḥifẓ al-dīn). The convergence of exegesis and science yields an integrated policy model: legal prohibition, neuroscience-based education, and spiritual rehabilitation proven to reduce relapse rates. This study concludes that the Qur'anic prohibition of khamr possesses strong empirical rationality, while also providing an ethical foundation for narcotics regulation in contemporary Muslim societies. The findings underscore the importance of sustained transdisciplinary dialogue to respond to the emergence of new synthetic substances and to evaluate the effectiveness of Maqāṣid-based policies.References
Aftab, M. (2025). Mechanism of Narcotic Addictions and Its Treatment by Medicinal Plants: A Detailed Review. Life and Science. https://doi.org/10.37185/lns.1.1.448
Ali, M. (2014). Perspectives on drug addiction in Islamic history and theology. Religions, 5(3), 912–928.
Bashir, S., دمحماثق, M., ڈارٹک, وناز رب, االسایمت, ،اہئ, & اٹنٹسس, رپورسیف. (2021). An Analytical Study of Scientific Exegesis Based on The Transformation of the Skin During the Torment in the Light Of Scientific Exegesis of Zaghlul Al-Najjar and Sultan Bashir Mahmood. Fahm-I-Islam. https://doi.org/10.37605/fahmiislam.v4i1.230
Blum, K., Werner, T. L., Carnes, S., Carnes, P. J., Bowirrat, A., Giordano, J., Oscar‐Berman, M., & Gold, M. S. (2012). Sex, Drugs, and Rock ‘N’ Roll: Hypothesizing Common Mesolimbic Activation as a Function of Reward Gene Polymorphisms. Journal of Psychoactive Drugs. https://doi.org/10.1080/02791072.2012.662112
Boness, C. L., Watts, A. L., Moeller, K. N., & Sher, K. J. (2021). The Etiologic, Theory-Based, Ontogenetic Hierarchical Framework of Alcohol Use Disorder: A Translational Systematic Review of Reviews. Psychological Bulletin. https://doi.org/10.1037/bul0000333
Chang, R., Peng, J., Chen, Y., Liao, H., Zhao, S., Zou, J., & Tan, S. (2022). Deep Brain Stimulation in Drug Addiction Treatment: Research Progress and Perspective. Frontiers in Psychiatry. https://doi.org/10.3389/fpsyt.2022.858638
Daneshgar, M. (2023). THE QURʾĀN AND SCIENCE, PART I: THE PREMODERN ERA: with Majid Daneshgar,“The Qurʾān and Science, Part I: The Premodern Era”; Majid Daneshgar,“The Qurʾān and Science, Part II: Scientific Interpretations from North Africa to China, Bengal, and the Malay‐Indonesian World”; and Majid Daneshgar “The Qurʾān and Science, Part III: Makers of the Scientific Miraculousness.” Zygon®, 58(4), 952–969.
den Berg-Wolf, M. van. (2018). Government Actions to Curb the Opioid Epidemic. Jama. https://doi.org/10.1001/jama.2018.0737
Furger, R. E., Nelson, L. D., Lerner, E. B., & McCrea, M. (2016). Frequency of Factors That Complicate the Identification of Mild Traumatic Brain Injury in Level I Trauma Center Patients. Concussion. https://doi.org/10.2217/cnc.15.11
Green, J. L., Govoni, T. D., & Butler, S. F. (2020). Real-World Data on Nonmedical Use of Tramadol From Patients Evaluated for Substance Abuse Treatment in the NAVIPPRO Addiction Severity Index—Multimedia Version (ASI-MV®) Network. Drug Safety. https://doi.org/10.1007/s40264-020-01012-4
Hameed, A., & Ali Nadeem, M. S. (2023). A Brief Review of Historical Promotions of Interpretive Methods of the Holy Quran in Early Times. Al-Qamar. https://doi.org/10.53762/alqamar.06.03.e01
Han, C., Schmitt, J., & Gilliland, K. (2019). DARK Classics in Chemical Neuroscience: Kratom. Acs Chemical Neuroscience. https://doi.org/10.1021/acschemneuro.9b00535
Hidayatullah, S. (2024). The Concept of “Kafir” in the Qur’an Revisited: Comparative Insights From Marah Labid and the Ministry of Religious Affairs’ Exegesis. Ab. https://doi.org/10.33367/al-karim.v2i2.6035
İzci, F., Usta Sağlam, N. G., & Ergelen, M. (2022). Neurobiology and Genetics of Behavioral Addictions: A Brief Review. Bağımlılık Dergisi. https://doi.org/10.51982/bagimli.991533
Jallow, A. S. (2023). The Role of Islamic Boarding School Education in Character Formation (Perspective of Islamic Psychology). Almisykat. https://doi.org/10.24269/almisykat.v1i1.6810
Kleinman, R. A., & Morris, N. P. (2020). Is It Time to Reschedule Heroin? Jama Psychiatry. https://doi.org/10.1001/jamapsychiatry.2020.0607
Mujahidin, A. (2018). The Dialectic of Qur’an and Science: Epistemological Analysis of Thematic Qur’an Interpretation Literature in the Field of Social Sciences of Humanities. Esensia Jurnal Ilmu-Ilmu Ushuluddin. https://doi.org/10.14421/esensia.v19i2.1563
Muslih, M., Yahya, Y. K., Haryanto, S., & Musthofa, A. A. (2024). Al-Qur’an-Based Paradigm in Science Integration at the Al-Qur’an Science University, Indonesia. HTS Teologiese Studies / Theological Studies. https://doi.org/10.4102/hts.v80i1.9459
Nirwana, A., Fahmi, A., Marshal, F. D., Maulana, C., & Fadli, N. (2024). Methods of Qur’an Research and Quran Tafseer Research Its Implications for Contemporary Islamic Thought. Bir. https://doi.org/10.69526/bir.v2i1.34
Pennington, C. R., Shaw, D. J., Adams, J., Kavanagh, P., Reed, H., Robinson, M., Shave, E., & White, H. (2020). Where’s the Wine? Heavy Social Drinkers Show Attentional Bias Towards Alcohol in a Visual Conjunction Search Task. Addiction. https://doi.org/10.1111/add.14997
Ramadhani, M. (2025). Memahami Corak Dan Metode Penafsiran Tafsir Syiah. El-Adabi Jurnal Studi Islam. https://doi.org/10.59166/el-adabi.v3i2.159
Rozy, Y. F., Benichou, A., & Gafoordeen, N. (2023). The Hermeneutics Influence on Feminist Exegesis: A Case Study on Amina Wadud. Qist Journal of Quran and Tafseer Studies. https://doi.org/10.23917/qist.v2i3.2908
Sitorus, R. J., Novrikasari, N., & Purba, I. G. (2018). Family Burden of Narcotics Abusers Experiencing Relapse and Factors Exacerbating It. E3s Web of Conferences. https://doi.org/10.1051/e3sconf/20186801007
Sutoko, I., & Latipun, L. (2021). Want a Healthy Life: A Qualitative Study on Motivation to Cease Alcoholic Drink Addiction. Social Behavior Research & Health. https://doi.org/10.18502/sbrh.v5i1.6731
Tarlam, A. (2015). Analisis Dan Kritik Metode Hermeneutika Al-Qur’an Muḥammad Shaḥrūr. Empirisma. https://doi.org/10.30762/empirisma.v24i1.10
Widiyanto, A. (2021). Between Political Legitimacy and Social Fabric of Society: Imamite-Shiite Interpretation of Qur’anic Verse 16: 90. Afkaruna. https://doi.org/10.18196/afkaruna.v17i1.11447