CHAPTER
1
PRELIMINARY
A. Background
The Qur'an is the source of all sources of Islamic
teachings. Holy book occupies a central position not only in the development
and the development of the sciences to Islaman but also an inspiration and
guide movements of Muslims throughout fourteen centuries the history of the
movement of people ini.Al-Qur`an like a sea of vast, deep and not trimmed, full
of wonder and uniqueness will never go away and be swallowed by the fission
time and age. So to know and understand how the contents of the content of al-Qur`an
required interpretation.
Interpretation of the al-Qur`an has a very large
role and important for the progress and development of Muslims. It is therefore
very great attention of scholars to explore and understand the meanings
contained in the holy books. Thus was born an assortment of interpretations
with style and diverse methods of interpretation as well, and in the
interpretation of it was clearly visible as a mirror developments al-Qur`an
interpretation and the style of the interpreter's own thoughts. In this short
paper the author tried to discuss the notion of interpretation, the historical
development of interpretation, interpretation patterns form method, tafseer
Indonesian language the terms of an exegete.
B. Problem Formulation
1. Definition of interpretation
2. The history of interpretation
3. The form, method and style of interpretation
4. The books of tafsir speak Indonesian
5. The terms of a mufassir
C. Interest Issues
1. To know the sense of interpretation
2. To know the history of the development of
interpretation
3. To determine the forms, methods and style of
interpretation
4. To know tafseer Indonesian language
5. To know the terms of a mufassir
CHAPTER
II
DISCUSSION
A. DEFINITIONS Interpretation
Etymologically, the interpretation rooted in the
word-yufassiru fassara-interpretation, meaning explanations (al-idhah wa
at-tabyin), as to which there is in the word of Allah, which reads:
ولا يأتونك بمثل إلا جئناك بالحق وأحسن تفسيرا
This means:
"It is not the infidels came to you (bring)
something odd, but we bring you something right and the best explanation."
(Q.S. Al-Furqan 25:33).
In terms of terminology various definitions made
by the scholars, among others, as follows:
1. Abu Hayyan, according to interpretation is the
science which deals with the pronunciation-wording wording of the Qur'an and of
the meaning and significance of the wording-the wording, both said perkata and
in complete sentences and complete things.
2. Az-Zarkasyi, according to interpretation is the
science to understand the Qur'aan which was revealed to the Prophet Muhammad,
explain their meaning as well as issue of law and silver lining.
3. Az-Zarqani, according to interpretation is the
science which deals with Al-Qur'an Al-Karim terms of the meaning contained
therein in accordance with the purpose desired by Allah merely human abilities.
Although already expressed with different words
but the three definitions above the consensus view is that in the
terminological interpretation is a description and explanation of the meaning
and purpose of the verses of the Qur'an even if not explicitly expressed in the
definition, of course Abu Hayyan and Az -Zarkasyi will agree with Az-Zarqani
that the information and explanations about the purpose of the word of Allah the
extent of human ability.
In interpreting the Qur'an, in sampig limited by
the ability of each human being, the commentators are also influenced by the
background pedidikan, different socio-cultural-bed, so the form, method and
style of an interpreter they also vary.
B. HISTORY OF Interpretation
Attempt to interpret the Qur'an has been started
since the time of the companions of the Prophet himself. Ali ibn Abi Talib,
Abdullah ibn Abbas, Abdullah IbnMas'ud and Ubay ibn Ka'b is among the many
famous friends who interpret the verses of the Qur'an compared with other
companions.
In interpreting the verses of the Qur'an of the Companions used several ways, among others.
In interpreting the verses of the Qur'an of the Companions used several ways, among others.
1. examine the 'Qur'an itself, because the verses
of the Qur'an to interpret one another.
2. Referring to the interpretation of the Prophet
Muhammad, SA, in accordance with his function as mubayyin of the verses of the
Qur'an.
3. If they do not find information about a
particular verse in the Qur'an and did not have time to ask the Messenger SA, the
companions berijtihat with the aid of knowledge of Arabic, an introduction to
the Arabic tradition and the state of the Jews and Christians in Arabia at the
time of paragraph down or the background of this verse was revealed, and by
using their own reasoning powers.
4. Some companions there are also asking for some
problems, especially the history of the Prophets or the stories contained in
the Qur'an to figures ah; i People of the Book who had converted to Islam, such
as Abdullah ibn Salam, Ka'ab al-Ahbar and others.
Tafsir during this friend is not a science itself
'is still part of the hadith narrations are scattered, not systematic
interpretation as we know it today. In addition there are systematic during
this friend was the Qur'an not been interpreted as a whole, and the discussion
was not wide and deep.
After a period of a friend, the next generation
datangah (tabi'in) continue the effort that has been initiated by the
companions. In addition to interpret the Qur'an with the Qur'an and the Hadith
of the Prophet they also refer to the interpretation of the companions and some
also do not forget to quote from Ahlul Kita. After that, they develop their own
interpretations based on ijtihad. At the time of Tabi'in, interpretation is
still part of the hadith, but has been grouped according to the respective
cities.
After a period of time friend and tabi'in came
codification (tadwin) hadith narrations which contains interpretations are
grouped into a chapter of its own, although it still has not been systematic
arrangement of the Qur'an. In a further development interpretations separated
from the content of the book of hadith and became the book itself. The scholars
gather narrations contain tefsir of the Prophet, companions and tabi'in in the
book itself. Narrations collected it already covers all the verses of the
Qur'an and prepared in accordance with the systematics of Manuscripts. Form of
interpretation pioneered Ibn Jarir and other commentators in the early years of
bookkeeping interpretation is then known to form at-tafsir bi al-ma'tsur.
Once the science is growing and developing rapidly
during the Abbasid Daula, the commentators are not satisfied with the form of
bi al-ma'tsur, because times change and development requires the development of
forms of interpretation by extending and enlarging the role ra'yu or ijtihad
compared with its use in the form of bi al-ma'tsur. Commentary with this form
then known as at-tafsir bi-ar-ra'yi.
With at-tafsir bi-ar-ra'yi an commentators
interpret the verses of the Qur'an by using ijtihad or thinking abilities
without leaving the interpretation of the Qur'an by the Qur'an or the hadith
nor leave at once the interpretation of the companions and tabi'in. This form
develops interpretation with the help of a variety of science such as ilm
Arabic, qiraah sciences, sciences of the Qur'an, the science of hadith, usul
fiqh, the science of history and so forth. Named after the at-tafsir
bi-ar-ra'yi because the dominant indeed commentators reasoning or ijtihad
itself.
C. FORM, METHOD AND complexion Interpretation
1. The form of interpretation of the Qur'an
As already mentioned in the description of the
development of the above interpretation, in terms of form known as the two
forms of interpretation, namely:
a. Tafsir bi al-ma'tsur
Tafsri Tafsir bi al-ma'tsur is to interpret the
Qur'an with the Qur'an, Qur'an with the Sunnah of the Prophet and the Qur'an
with the opinion or interpretation of the Prophet's companions and tabi'in.
Named with bi al-ma'tsur (atsar meaning of the word sunnah, hadith, trails,
heritage) because in interpreting the Koran, the commentators trace or relic of
the past from previous generations kept up to Prophet Muhammad. Because many
mennggunakan history, the interpretation by meode is named ar-riwayah bi interpretation.
Examples commentator of the Qur'an with the Qur'an
or paragraph by paragraph is the word of Allah in Surah Al An'am verse 82 is
interpreted by the letter Luqman verse 13. Allah says:
الذين آمنوا ولم
يلبسواإيمانهم بظلم أولئك لهم الأمن وهم مهتدون
This means:
"Those who believe and do not mix up their
faith with injustice (shirk), that's what they got securityand they are the
ones that receive guidance." (Al-An'am Q.S. 6:82)
The interpretation of the verse by verse is not
always based on the instructions of the Prophet as in the example above, but
can also on the understanding of the Companions or tabi'in as in the
interpretation of the intent kalimatin in Surat Al-Baqarah 37. Allah says:
فتلقى آدم من ربه
كلمات فتاب عليه إنه هو التواب الرحيم
This means:
"Then Adam received from his Lord words, God
accepts the repentance. For Allah is Oft Repentance Again, Most Merciful.
"(Q.S. Al-Baqarah 2:37)
Examples commentaries of the Quran with the hadith
of the Prophet is what was narrated by Ahmad, Tirmidhi, Ibn Jarir and others of
'Adi bin Hearts, he said: I asked the Prophet about the words of Allah: ghairil
maghdhubi' alaihim wa la adh-dhallin, the Prophet explained that ghairil
maghdhubi 'alaihim wa la adh-dhallin, is Jewish, and wa la adh-dhallin is
Nassara.
b. Tafsir bi al-Ra'yi
Tafsir let ar-ra'yi is to interpret the Qur'an
with mrnggunakan kemampun ijtihad or thought without leaving the interpretation
Al_Qur'an with the Koran or with hdits nor abandon altogether the
interpretation of the companions and tabi'in. This form develops interpretation
with the help of a variety of science pengtahuan like science Arabic, qiraah
sciences, sciences of the Qur'an, the science of hadith, usul fiqh, history,
and so forth. Named after the at-tafsir bi al-ra'yi because the dominant indeed
commentators reasoning or ijtihad itself.
2. The method of interpretation of the Qur'an
In terms of the methods known so far, there are
four methods of interpretation, namely:
a. methods Ijmali
Ijmali method is the earliest methods to tune in
because it has been used since the Prophet and his companions. The Prophet and
his companions in the interpretation of the Qur'an does not give details of the
details, only ijmali or globally.
With ijmali method, an commentators interpret the
verses of the Qur'an briefly, from the first verse to the last paragraph in the
order of verses and letters in the language of Manuscripts with the popular and
easy to understand. Meaning expressed verses using wording similar language and
even the same as the wording of the Qur'an, so that the reader will find that
the description is not far from the style of the Qur'an itself.
b. methods Tahlili
After ijmali method, known methods tahlili. By
using this method, an commentators have tried to explain the content of the
verses of the Qur'an from various aspects, ranging from aspects of language,
asbab an nuzul, absurd and other aspects that allow in accordance with its own
interests and tendencies commentators. The interpretation is done by using a
systematic Mushaf Al-Quran, sequence from beginning to end of verse by verse.
c. methods Muqarin
After ijmali methods and tahlili, appeared muqarin
methods or comparison. With this method a commentator did a comparison between
(1) The text of the verses of the Qur'an that are similar or editorial
similarities in the two cases or more, or have the different editors for the
same case; (2) the verses of the Quran with the hadith which outwardly appear
to contradict; and (3) a variety of opinion among the scholars of interpretation
in interpreting the Qur'an.
d. methods Maudhu'i
The latter emerges is a method maudhu'i or
thematic. Unlike the methods ijmali and tahlili who interpret the verses of the
Qur'an in chronological order according to the order of verses and letters
contained in manuscripts, then the method maudhu'i discusses passages in the
letters that have been classified into themes certain. With this method a
commentator collecting passages containing the same sense, a compromise between
sense am and typical, between the mutlaq and muqayyad, synchronize verses birth
seem contradictory, explaining the verse nasikh and mansukh, so all of those
verses met on the estuary, without differences and contradictions or coercive
actions against some verses of the meanings that are not appropriate.
3. The style of interpretation of the Qur'an
In addition to the forms and methods already
described above, also known as pattern pnafsiran. Because the dominant
at-tafsir bi-ar-ra'yi is thought the traveler, either the original of the
relevant or quotes from other sources, then of course the result of
interpretation vary according to the background knowledge, social, cultural and
tendencies of each , In the sciences of the Qur'an diversity was termed
al-gradually, which literally means the color. In the Indonesian language, by
M. Quraish Shihab used the term Corak. In Indonesian dictionary, meaning among
other shades of color on the manifold base color, ideology, kinds, shapes.
According to the author, said pattern is more appropriate to use than color.
Color is basically at-tafsir bi-ar-ra'yi above the base color there are various
other colors, and that pattern. The style was even demonstrated writing
schools, kind or form of its interpretation.
So far motifs known interpretation are as follows:
a. Corak Literature Language
The style of language literature arise due to the
many non-Arabs who memelukagama Islam, as well as due to the weakness of the
Arabs themselves rather than literature, so felt the need to explain to them
about the privileges and the depth of the meaning of the content of the Qur'an.
b. Corak Fiqh and Law
Corak jurisprudence and law, as a result of the
development of the science of jurisprudence, and the establishment of schools
of jurisprudence, that every group brusaha validating opinion based on their
interpretations of the verses of the law.
c. Theology and Philosophy pattern or
Corak theology or philosophy, as a result of the
translation of the book of philosophy influencing while the parties, as well as
due to the influx of adherents of other religions to Islam who knowingly
unknowingly Atua still believe several things from their old beliefs. All of
which raises agree or disagree with the opinion that is reflected in their
interpretation.
d. Corak Mysticism
The style of Sufism, the consequent emergence of
Sufi movements as a reaction to the tendency of various parties on the matter,
or as compensation for perceived weakness.
e. Scientific Interpretation Corak
Corak scientific interpretation, due to the progress
of science and business commentators to understand the verses of the Qur'an in
line with the development of science.
f. Corak Literary Culture Society
The style of the literary culture of the society,
namely a manual mode of interpretation that explains the verses of the Qur'an
directly related to diseases or problems they are based on the instructions of
passages, arguing these instructions in a language that is easy to understand
but lovely to hear.
Such forms, methods and style of interpretation of the Qur'an throughout the ages until our own time. Each commentators have rendered explain the message of the Qur'an according to their ability and background of each. Because of the diversity of backgrounds of the commentators in terms of both disciplines, tendencies and socio-cultural background and diversity issues and needs of the times, then tafseer Yag appear all the time also has the shape, style and color are different. However, despite a diversity does not mean sau another entirely different from each other. Like the environment be attached dial continued, there is always a part of two circles that occupy the same space. The same part that will be the common thread of all interpretation.
Such forms, methods and style of interpretation of the Qur'an throughout the ages until our own time. Each commentators have rendered explain the message of the Qur'an according to their ability and background of each. Because of the diversity of backgrounds of the commentators in terms of both disciplines, tendencies and socio-cultural background and diversity issues and needs of the times, then tafseer Yag appear all the time also has the shape, style and color are different. However, despite a diversity does not mean sau another entirely different from each other. Like the environment be attached dial continued, there is always a part of two circles that occupy the same space. The same part that will be the common thread of all interpretation.
D. Interpretation LANGUAGE BOOK-BOOK INDONESIA
Since the early twentieth century thirds in
Indonesia has been born of the work of Indonesian language of the Koran, either
terjemhan Qur'an with some annotations where necessary or in the form of
commentaries of the Quran in part or in its entirety.
In the form of translation of the Qur'an with some
annotations where necessary, among others:
1. Mahmud Yunus, Tafsir al-Qur'an al-Karim (1930);
2. A. Halim Hasan, Zainal Arifin Abbas and Abdur
Rahim Haitami, Tafsir Al-Qur'an Al-Karim (1955);
3. Zainuddin Hamidy and Hs. Fachruddin, Quran
Tafsir (1959);
4. Bachtiar Surin, Translations and Tafsir
Al-Qur'an (1978);
5. Oemar Bakry, Tafsir Grace (1983);
6. Team Translators Ministry of Religious Affairs,
Al-Qur'an and Terjemahnya (1975).
In the form of commentary Al-Qur'n in part or in
its entirety, among others:
1. Abdul Karim Amrullah, Al-Burhan, Tafsir Juz
'Amma (1922);
2. Ahmad Hassan, Al-Hidayah, Tafsir Juz 'Amma
(1930);
3. M. Hashbi ashram Shiddiqy, Tafsir Al-Majid
Qur'anul An-Nur (1952) and Tafsir Al-Bayan (1962);
4. HAMKA, Tafsir Al-Azhar (1982);
5. The interpreter Team of Religious Affairs,
Al-Qur'an and its interpretation (1995);
6. M. Quraish Shihab, Tafsir Al-Mishbah, Messages,
impressions and Harmony Al-Qur'an (2000).
E. TERMS OF A mufassirs
Experts and scholars' require that every mufassir
meet the following matters:
1. Having the correct Aqeedah
2. Do not lust ananiya, 'Asabiyah and others
3. Knowing the science of the Arabic language and
its branches
4. mengetaui sciences related to the Qur'an
5. Ideology in depth and can mengistimbatkan
meanings according to the shari'a texts. CONCLUSION
Etymologically Tafsir means explanation, whereas
in the terminological interpretation is a description and explanation of the
meaning and purpose of the verses of the Qur'an even if not explicitly
expressed in the definition, of course Abu Hayyan and Az-Zarkasyi would agree
with that statement Az-Zarqani and an explanation about the purpose of the word
of Allah the extent of human ability.
Attempt to interpret the Qur'an has been started since
the time of the companions of the Prophet himself. Ali ibn Abi Talib, Abdullah
ibn Abbas, Abdullah IbnMas'ud and Ubay ibn Ka'b is among the many famous
friends who interpret the verses of the Qur'an compared with other companions.
BIBLIOGRAPHY
Hamzah, Muchotob. 2003. Comprehensive Study of the Qur'an. Gama Media: Yogyakarta
Ilyas, Yunahar. 2013. Ulumul Qur'an. Itqan Publishing: Yogyakarta
BIBLIOGRAPHY
Hamzah, Muchotob. 2003. Comprehensive Study of the Qur'an. Gama Media: Yogyakarta
Ilyas, Yunahar. 2013. Ulumul Qur'an. Itqan Publishing: Yogyakarta
MA SHA ALLAH
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