KIND OF TAFSIR AL QUR’AN

Nama : Fitrian Imaduddin, Jurusan Dakwah, Semester IV

NIM : 2007.11.013

Kind of Tafsir Al-Qur’an

Each interpreter will produce a different pattern depending on the interpreter’s background knowledge, the flow of Kalam, mahzab fiqih, sufisme tendency of mufassir itself so that the interpreter would have produced different patterns. Darraz Abdullah said in an-Naba ‘al-Azhim as follows: “Ayat-ayat Al-Qur’an is like diamond, each sudutnya shed a different light to that radiated from the corners, and not impossible if we mempersilahkan other people memandangnya, he will see a lot compared to what we see. ”

Among the various patterns that are:

Literary language patterns: the emergence of this pattern due to the many non-Arab people who embrace Islam as well as those due to the weakness of the Arabs themselves in the field of literature so that the perceived need to explain to them about the depth of meaning and distinguish the actual Al-Qur’an in this field.

Philosophy and Theology pattern: This pattern appears due to a translation of the Book philosophy that affects several parties, and the inclusion of other religions to Islam and ultimately the cause of contention in their commentary.

Scientific style interpretation: due to the progress of science and technology, the show attempts of Al-Qur’an in line with the development of science occurs.

Corak Jurisprudence: fiqih due to the development of science and terbentuknya madzhab-Jurisprudence mahzab then each tried to prove the truth of opinions, based on their interpretation of the verses of the law.

Mysticism pattern: due to the emergence of movements then appear Sufi tafsir-tafsir also performed by the Sufi mysticism is figured.

Literary Society Culture pattern: this pattern began in the Sheikh Muhammad Abduh, the instructions that explain the verses of Al-Qur’an that directly associated with the life of the community, efforts to address the issues based on their instructions verses, with the express instructions in a language that is easily understood and well heard.

METHODOLOGY OF TAFSIRUL QUR’AN

Nama : Fitrian Imaduddin, Jurusan Dakwah, Semester IV

NIM : 2007.11.013

Methodology Tafsir al-Qur’an

Tafsir methodology is divided into four different methods namely tahlili, ijmali methods, methods muqarin and methods maudlu’i.

1. Method Tahlili (Analytics)

Tahlili method is a method of interpreting the Qur’an Al-try Al-Qur’an describes the various disjoint seginya and explain what is meant by Al-Qur’an. This method is that the oldest and most frequently used.

This commentary is done in order for the paragraph and paragraph letter for letter from beginning to end in accordance with the order of Al-Qur’an. He explains vocabulary and lafazh, explains the meaning of the desired, target the uterus and dituju clause, the elements I’jaz, balaghah, beauty and order of sentences, explain what can be taken from a verse that is fiqih law, proof syar’i, meaning in language, norms and morals etc..

1. Method Ijmali (Global)

This method is tried interpret al-Qur’an briefly and global, with explaining the meaning of each sentence with a concise language so easy to understand. The sequence of the same method tahlili but have differences in terms of explanation and not a short length.

Specialties commentary on this kemudahannya so that there can be consumed by the layers and levels of Muslims equally. While kelemahannya have on the explanation that is too brief, so can not become the meaning of paragraph a broad and can not solve the problem completely.

1. Method Muqarin

Tafsir use this method with the comparison between the verse paragraph, or paragraph with the hadith, or the opinions of the ulama tafsir with weight differences of objects that be that.

1. Method Maudhu’i (Thematic)

This method is a method of commentary that tried to find answers to the Al-Qur’an is the verses of Al-Qur’an that have one goal, which together cover a particular topic or title and menertibkannya in accordance with the decrease in tune with the causes decline, and then consider the verses with explanations-explanations, proofs and relationship-relationship with other verses and then take the laws there of.

HISTORY AND TAFSIR DEVELOPMENT

Nama : Fitrian Imaduddin, Jurusan Dakwah, Semester IV

NIM : 2007.11.013

History and Tafsir Development

The etymology commentary may mean: الايضاح والبيان (explanation), الكشف (disclosure) and كشف المراد عن اللفظ المشكل (explaining that the word blind). 1 As for the terminology of the commentary is an explanation Kalamullah or explain lafadz-lafadz al-Qur’an and understanding. 2

Science is the science of tafsir the most glorious and most high position, because pembahasannya associated with Kalamullah and that is an indication of the pembeda Haq and falsehood. Science commentary has been known since the times of Prophet and developed until now in this modern era. The development of the science of tafsir is divided into four periods, namely:

First, Tafsir At Zaman Nabi.

Al-Qur’an was revealed with the Arabic language so that the majority of the Arabs understand the meaning of the verses of al-Qur’an. So many of them embraced Islam after hearing reading al-Qur’an and find out the truth. But does not know the meaning of all of the al-Qur’an, the one with the other is vary in content and understand the contents of al-Qur’an. As most people know the meaning of al-Qur’an, He always provides an explanation to the friend, as God’s word, “intelligence (mu’jizat) and book-kitab. And We sent down to al-Qur’an, so that you explain to mankind what has been revealed to them that they have, (QS. 16:44). For example diriwayatkan the hadith of Muslim Uqbah bin ‘Amir said: “I heard the Messenger of Allah berkhutbah over the pulpit to read the word of God:

وأعدوا لهم ما استطعتم من قوة

He then said: ألا إن القوة الرمي

Also the hadith Anas diriwayatkan Bukhori and Muslim Prophet said about al-Kautsar is the river that God promised to me (later) in heaven.

In the commentary The Periode of Shohabat

The method of interpreting the Qur’an are interpreted with the Al-Qur’an Al-Qur’an, Al-interprets Koran with the Sunna Prophet, or the ability of language, customs what they hear from the People of the Book (Jews and Nasroni) who embraced Islam and has good keislamannya.

Among the leaders mufassir at this time is: Khulafaurrasyidin (Abu Bakr, Umar, Utsman, Ali), Abdullah bin Abbas, Abdullah bin Mas’ud, ubay bin Ka’ab, Zaid bin Tsabit, Abdullah bin Al-Zubair and Aisyah. However, most of them are interpreted Ali bin Abi Tholib, Abdullah bin Mas’ud and ‘Abdullah bin Abbas that he’s getting do’a.

Interpretation shahabat He obtained from the same position with hadist marfu ‘. 3 or less is most Mauquf. 4

In the commentary Tabi’in Zaman

Method used in the treatment period is not far different from the friends, because the commentary tabi’in take from them. In this period show some madrasah studies to science commentary are:

1) – Makkah or Madrasah Madrasah Ibn Abbas that the birth mufassir such as Mujahid bin Jubair, Said bin Jubair, Ikrimah Maula Ibn Abbas, Al-Towus and Yamany ‘Atho’ bin Abi Robah.

2) – Medina or Madrasah Madrasah ubay bin Ka’ab, which resulted in a commentary such as specialist Zaid bin Aslam, Abu Al-‘Aliyah and Ka’ab bin Muhammad Al-Qurodli. And 3) – Iraq or Madrasah Madrasah Ibn Mas’ud, among students is the famous Al-Qomah bin Qois, Hasan Al-Basry and Qotadah bin Di’amah As-Sadusy.

THE DEFINITION of HOLY QUR’AN TAFSIR

Nama : Fitrian Imaduddin, Jurusan Dakwah, Semester IV

NIM : 2007.11.013

THE DEFINITION of HOLY QUR’AN TAFSIR

According to the language interpreter is an explanation or description, as can be understood from the Quran S. Al-Furqan: 33. speech means that speech has been construed in a firm and clear.

According to the terms, the commentary is the science of studying the book of the womb that God revealed to the Prophet SAW., The following explanation of its meaning and wisdom-hikmahnya. Some experts propose that the commentary is commentary that discusses the science of al-Quran al-Karim does in terms of the purpose of God according to the ability of human beings. The more simple, as the commentary stated that the explanation desired by the word.

Division of Tafsir

Commentary can be divided into three types:

Tafsir history

Tafsir history often called the term naql tafsir or commentary ma’tsur. How can this type of interpreting the verses of al-Quran by al-Quran verses that fit, and interpret the verses of the Quran al-nash’s as-Sunnah. Because one function is as-Sunnah al-interpret the Koran.

Tafsir dirayah

Tafsir dirayah also called tafsir bi ra’yi. Tafsir dirayah diligence is a way that is based on the proposition-the proposition shahih, the pure principle and right.

Tafsir dirayah not interpret Quran according to al-conscience or the will merely because it is prohibited based on the word of the Prophet:

“Anyone who lied on the name he had deliberately must be willing to place himself in hell. And anyone who menafsirkn al-Quran with ra’yunya then hedaknya he is willing to place themselves in hell.” (HR. Turmudzi of Ibn Abbas)

“Who interprets al-Quran with ra’yunya happens right, it would have made a mistake” (David’s HR. Abi Jundab).

Ra’yu is meant by the two above hadith is carnality.

Hadith-hadith above prohibit someone interprets al-Quran without knowledge, or own course without knowing the basics of the language and Syariat as nahwu, sharaf, balaghah, ushul Jurisprudence, and others.

RELATIONS IN THE QUR’AN INCLUDE

Nama : Fitrian Imaduddin, Jurusan Dakwah, Semester IV

NIM : 2007.11.013

Relations in the Al-Qur’an include:

The scholars who menekuni science munasabah Al-Qur’an revealed even to prove the suitability, at least in the relationship include: [4]

1. Relationships between one Surah with Surah before. One Surah Surah previous work describes, for example, in Surah Al-Fatihah verse 6 are:

“Show Us the Straight Path,” (QS Al-Fatihah: 6)

Then explained in Surah Al-Baqarah verse 2, that the straight path that is to follow the instructions al-Qur’an, as mentioned:

“Book (Al Quran) is no doubt; instructions for those who bertaqwa” (QS Al-Baqarah: 2)

2. Relationships between the content of the name of Surah Surah or destination. Surah names are usually taken from a basic problem in one Surah, for example, Surah An-Nisa ‘(women) because there a lot of narrative about women’s issues.

3. Relationships between the first paragraph with the last paragraph in one Surah. For example, Surah al-Mu’minuun starts with:

“Indeed, are those who believe,” (QS Al-Mu’minuun: 1)

Then end with:

“Surely those who disbelieve not lucky.” (QS Al-Mu’minuun: 117)

4. Relationship between one paragraph with another paragraph in one Surah. For example the word “Muttaqin” in Surah Al-Baqarah verse described in paragraph 2 of the next-cirri characteristic of those who bertaqwa.

5. Relationships between sentences in one paragraph. For example, in Surah al-Fatihah verse 1: “Praise be to Allah”, and explained in the next sentence: “The Lord of the Worlds”.

6. Fashilah relationship between the content of the paragraph. For example in the letter of al-Ahzab verse 25 is mentioned:

“God and avoid the believers from the war” (QS Al-Ahzab: 25)

“And Allah is strong is the Mighty.” (QS Al-Ahzab: 25)

7. Relationships between cover Surah with Surah early next. For example, the cover letter of al-Waqi’ah:

“So glorify the (his) name Rabbmu which is great.” (QS Al-Waqi’ah: 96)