INTRODUCTION
The Qur'an is the word of Allah as revealed by Allah to Prophet Muhammad
through the angel Gabriel, and Prophet Muhammad SAW present it to ummatnnya.
The companions who lived with the Prophet never had difficulty in understanding
the Quran. Besides, because the Qur'an uses their language, also because they
often get instruction and explanation of the Prophet. But not all companions
know the meaning contained in the Koran, between each other is very varied in
understanding the content and the content of the Qur'an. As most people know
the meaning of the Koran, the Prophet always explain to his friend. Methods of
interpretation of the Qur'an at the time of the Prophet is the explanation
directly by him alone, because the people who best understand the Qur'an is the
Messenger of Allah, when the friends inquire about a meaning of a particular
verse, then Allah's Apostle who immediately give an explanation to companions.
This situation continued until the Prophet's death. As the word of God:
وَأَنزَلْنَا
إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ
يَتَفَكَّرُونَ -٤٤
It means: "...
And We sent down to you the Koran, so that you may explain to mankind what has
been handed down to them so they think".
The form of interpretation is also called tafsir bil ma'tsur . In the
following discussion will explain the notion of interpretation bil matsur, characteristics
and examples of books of commentary that uses a tafsir bil ma'tsur. By knowing
this discussion we can classify a book of commentary using tafsir bil ma'tsur
knowing the characteristics and features.
A.
Understanding Tafsir
bi al-Ma’tsur
Is the
interpretation of the Qur'an which is done in a way to interpret the Qur'an
with the Qur'an to interpret the Qur'an with al-Sunnah al-Nabawiyah and / or
interpreting verses of the Qur'an with kalam ( opinion) companions, even
tabi'in according to some scholars.[1]
by this meant all explanations of the qur’an
which can be traced back through a chain of transmission to a sound source i.e:
-
The Qur’an itself.
-
The explanation of the prophet.
-
The explanation by companions of
the prophet (to some extent).
Naturally, the
explanation of the Qur’an by the Qur’an and the explanation of the Qur’an by
the Prophet are two highest sources for tafsir, which cannot be matched nor
superseded by any other source. Next to these rank the explanations by the sahaba,
since the sahaba wara witnesses to the revelations, were educated and
trained by the prophed himself and were closest to the period of the first
muslim umma. Of course all reports of explanations by the prophet or by
a sahabi must be sound according to the science of riwaya as in ‘ulum
al hadith.[2]
B.
Sources of Tafsir Bil Ma’tsur
The interpretation of the Qur'anic verses with verses
of the Koran or the Sunnah is as a function of the Book of Allah, and also to
use the words of the companions or figures tabi'in because they know and accept
it from the prophet and companons and then tabi'in.
Tafsir mentioned first and second; which is an
interpretation of the verses and the Sunnah clearly much of the doubt for the
people to accept it. Because, Allah SWT over the desired mngetahui of verses
diturukan; then the best of perkatan is God's Book; The third best of the
instructions are the instructions of the Prophet Muhammad which he explained
the task also explain the verses of the Koran. This is in accordance with the
word of Allah in Surah al-Nahl verse 44.
For then the third type is the use aqwal the
companions can be judged partially marfu ', or the same as the prophet's own
interpretation. So in the process, there is still a little doubt arising from
this form, because there is more miraculous scholars explain that the capacity
of truth friend acceptable interpretation of existence.
In the explanation of Ibn al-hafidz Khajar, that
perkatan the companions can be categorized marfu 'or will be received when a
friend has or meets:
(1). do not use ra'yi (such sayings tentag causes
downs, or matters on the Day of Resurrection, and so forth); (2). Sahabat
concerned is not known as one who likes to take the history of the People of
the Book who converted to Islam.[3]
In connection with the latter interpretation is
controversial because of some scholars, the majority of scholars' dispute
because this category is almost close to the interpretation ra'yi bil. Problems
that arise are due to doubt that it is actually the side dish tabi'in not
possible to find out the true or real cause and the fall of a paragraph.
However, despite the controversy terajdi this commentary are categorized into
bil ma'tsur provided that therein is not dominated by reasonable minds and
there is no doubt, and also has an agreement ulama '.
From the description above suggests that there are
differences of opinion regarding whether tabi'in interpretation of the Qur'an
tafsir bil including ma'tsur. Firstly, that it includes bil ma'tsur. Secondly,
interpretation, saying that such a comment tabi'in ta ' wil and ijtihad. For
the first opinion, reasoning that the tabi'in never met with friends and in the
books of tafsir tabi'in the beginning turned out generally the tabi'in also
just quoted friends . in this case Muhammad Abu Syuhbah say, if the tabi'in it
agree on an issue, then their opinion it could be used as proof, even if their
opinion it is only sourced from the opinion of the only companions. However. if
they disagree, it is the opinion of some of them can not be accepted as
evidence, both to their own circles (tabi'in) and to succeeding generations.
From the definition above can be understood that the
interpretation bil ma'tsur can be divided into four, namely: (1) interpretation
of the Koran by the Koran (2) interpretation of the Koran with as-Sunna (3)
interpretation of the Koran with a history of friends (4) interpretation of the
Koran with tabi'in history.
C.
Kinds of
Tafsir bi al-Ma’tsur
a.
The interpretation of the Qur’an by
the Qur’an
The
interpretation of the Qur’an by the Qur’an is the highest source of tafsir.
Many of the questions which may arise out of a certain passage of the Qur’an
have their explanation in other parts of the very same book, and after there is
no need to turn to any sources other than the word of Allah, which in itself
contains tafsir. To seek to explain an aya from the Qur’an by referring
to another aya from the Qur’an is the first and foremost duty of the mufassir.
Only if this does not suffice, he will refer to other sources of tafsir.[4]
The
interpretation of the Qur’an by the Qur’an is nothing in the form of
interpreting section or specific vocabulary precisely Qur'anic verse to a
passage of the Koran verses and the other in the same letter; No one in the
form of interpreting verses with each other in the same letter, and some are in
the form of interpreting verses with each other in a different letter.[5]
Example:
اهْدِنَا
الصِّرَاطَ الْمُسْتَقِيمَ ,صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ
الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
“Show us the straight path, the path
of those who have karuaniai you a favor, not the path of persons nor Thou angry
for the way people astray (QS.Al-Fatihah. 6-7)”
Sentence, “people
who have blessed you favor "in the above verse is interpreted by the
word of God:
وَمَنْ يُطِعِ
اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ
مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ
أُولَئِكَ رَفِيقًا (69)
“And whoso obey
Allah and the Messenger (His), then they are with people who gain the favor of
God, the prophets, the people who always justify what is right (no reserve),
the martyrs, and the -the pious, they are the sebbaik-good companions. (QS. An-Nisa’,
4:69).[6]
b.
The Qur’an explained by the Prophet
There are
numerous examples of explanation of the Qur’an by the Prophet, who either
himself asked the angel Gabriel for explanation of matters not clear to him,or
who was asked by the Companions about the Qur’an. Suyutihas given along list of
explanations of the Qur’an by the Prophet sura by sura.[7]
Example: The Word of God
in the matter ‘amar ma’ruf nahi munkar:
وَلْتَكُنْ مِنْكُمْ
أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ
عَنِ الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ (104)
It’s mean : “And
let a group that calls upon the kindness and told ma'ruf prevent evils and that
those who got the victory”. (QS. Ali Imran: 104).
Word of the Prophet in terms of the following:
لِتَأْمُرُوْنَ بِالْمَعْرُوْفِ
وَلِتَنْهَوْنَ عَنِ الْمُنْكَرِا اَوِلْيَسْلُطْنَ اللهُ عَلَيْكُمْ شراركم فَيَدْعُوْا
خِيَارَكُمْ فَلاَ يَسْتَجَابُ لَهُمْ
It’s mean: “Let you call the good and forbidding,
and let harden and let God for all of you people who are evil from you, then
pray you people are good and you are not allowed to pray”.
c.
Tafsir by sahaba
Next, after
axplanation of the Qur’an by the Qur’an and the Qur’an by the Prophet itself ,
ranks the explanation of the Qur’an by the sahaba. Among them the
followingwere best known for there knowledge of and contribution to the field
of tafsir: Abu Bakr, ‘Umar, ‘Ustman, ‘Ali (not much has been reported
from them), Ibn Mas’ud, Ibn ‘Abbas, ‘Ubay bin Ka’ab, Zaid bin Tsabit, Abu Musa
Al- Ash’ari, Abdullah bin Zubair.[8]
Example:
Among atsar
friend, is narrated by Ibn Jarir and Ibn Abi Hatim- in Mausshul (continuously)
with a sanad shahihdari'Ikrimah, from 'Ibn Abbas ra. Which explains the meaning
of the word of Allah Ta'ala:
اِنَّهُ كاَنَ
حُوْباً كَبِيْراً
“Verily
deeds so it is "khub" great "(QS.AN-Nisa ', 4: 4)
Ibn Abbas said:
"khub" it means "a great sin" (itsmun adzim).
Similarly, Ibn
Jarir narrated through a variety of channels, from Sa'd ibn Abi Waqash, that he
(Sa'd) said in interpreting the Word of God:
وَإِنْ كَانَ رَجُلٌ
يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ
“If someone
dies, both men and women, without leaving the father or son, but have a brother
or a woman "(QS.an-Nisa ', 4: 12)[9]
Sa'd bin Abi
Waqash, said: "the intention is that" he has a brother or sister of
his mother".
d.
Tafsir by Tabi’un
There are many more persons from among the tabi’un
known for thir preoccupation wih tafsir, because many more people
had embraced Islam and the need for knowledge about the Qur’an had increased
manifold. Also, the Prophet himself and many of his Companions ewre no longer
available to give this guidance, and therefore greater efforts had to be made
to satisfy this need for proper understanding of the book of Allah.[10]
Ø Summary
Nothing
canexcel the tafsir of the Qur’an by the Qur’an. This is followed by
sound reports about the prophet’s explanation of the revelation.
Whatever is
sound and genuine in the explanation of the Qur’an by the Sahaba and the
tabi’un may not be rejected, but the following princeples are to be
observed:
1.
Sound reports must be distinguished
from unsound ones, for many views have been falsely attributed to some sahaba
and tabi’un (especially to Ibn ‘Abbas and Mujahid, the most renowned
ones among them), which cannot back to them when the Isnad is
investigated, Those reports must of course be rejected.
2.
Material from the ahl-al-kitab, in
particular the Jewish tradition (israiliyat) must be sorted out and
evaluated.
3.
Material which crept in due to
theological, philosophical, political, and other considerations, must be sorted
out and evaluated (such as e.g. some Shi’a attributions to Ali, or
Annasid attibutions to Ibn Abbas, etc.)
4.
False material porposely introduced
by the enemies of Islam must be distinguished from sound material.[11]
Some of the
book of Tafsir bi al-Ma’tsur[12]
Some famous tafseer wear bi
al-ma'tsur method is:
1. Jami'ul Bayan 'an Ta'wil verse of the Quran, (Association
Explanation About Ta'weel verses of the Qur'an), Volume 15 by the number of
pages around 7125, the work of Abu Ja'far Muhammad Jarir at- Tabari (224-310 /
846-922 AD).
2. Tafsir Al-Qur'an al-Azhim (Tafsir Al-Qur'an is Great), 4 volumes with about 2414
pages (including 58 pages inserts exegesis on the last volume), the work of
al-Hafiz Imad Al-Din Abi al -Fida 'Ismail ibn Kathir al-Quraisyi al-Damasyqi
(w.774 H / 1343 AD).
3. Tafsir Al-Samarqandi, entitled Bahr al-Ulum (Ocean
Sciences), 3 chapters, the work Mihammad bin Nasr bin Ahmad Abu al-Layth
al-Samarqandi (w.393 H / 1002 AD or 376 H / 986 AD, according to another report
) with thick halaman1891).
4. Al-Durr al-Mantsur fi al-Tafsir bi al-ma'tsur (Pearl Kata
Prose developed in Tafsir bi al-ma'tsur) arrangement Jlal al-Din al-Suyuti
(849-911 H / 144-150 M), 5600-6400 thick pages in 8 volumes.
5. Adhwa 'al-Bayan fi Idhah Qur'anbi Al-Qur'an (Light
Illumination of the explanation of the Qur'an with the Qur'an) by Muhammad
al-Amin bin Muhammad al-Mukhtar al-Jakani al -Syanqithi in Volume 10, page
6771.
6. And there are
many others...
CLOSING
From various reviews, comments, good analysis of many experts as well as
from the texts themselves can be concluded that the interpretation bil ma'tsur
essentially a commentary on the Qur'an by the Qur'an itself, or with the Sunna
of the Prophet, or the words of a friend, or with tabi'in. Examples of its
application is widely available in books of tafsir mainly cussing bil ma'tsur
interpretation methods. Value and reliability of this interpretation must be
accepted by the commentators, especially with the interpretation of the Koran
and the Koran interpretation of the Koran with the Sunna. Ma'tsur of the
Prophet, or friend, or tabi'in be studied and strictly observed so that the
commentators avoid narrations less powerful or isra'iliyyat in interpreting the
Koran.
REFERENCE
Von Denffer, Ahmad, Ulum Al-Qur’an: an
introduction to the siences of the Qur’an, Kuala Lumpur: Academe Art and
Printing servises, 1988.
Amin Suma, Muhammad, Ulumul Qur’an,
Jakarta: PT. Rajagrafindo Persada, 2013.
Rif’at
Syauqi Nawawi & M. Ali Hasan, Pengantar ilmu tafsir, Jakarta: Bulan
Bintang.
Basuni Faudah, Mahmud, Tafsir-Tafsir
Al-Qur’an: Perkenlan Dengan Metodologi Tafsir, Bandung:PUSTAKA,1987
[1]
Muhammad Amin Suma, ulumul Qur’an, jakarta: Rajawali Pers, 2013. Page.333
[2] Ahmad Von Denffer, Ulum Al-Qur’an: an
introduction to the siences of the Qur’an, Kuala Lumpur: Academe Art and
Printing servises, 1988. Hal.126
[3]
Rif’at Syauqi Nawawi & M.
Ali Hasan, Pengantar ilmu tafsir, (Jakarta: Bulan Bintang), hal 152-153.
[4]
Ahmad Von Denffer, Ulum Al-Qur’an:
an introduction to the siences of the Qur’an, Kuala Lumpur: Academe Art and
Printing servises, 1988. Hal.126
[5]
Muhammad Amin Suma, Ulumul Qur’an, Jakarta: PT. Rajagrafindo Persada,
2013, hal.333
[6]
Mahmud Basuni Faudah, Tafsir-Tafsir Al-Qur’an: Perkenlan Dengan Metodologi
Tafsir, Bandung:PUSTAKA,1987. Hal.25
[7]
Ahmad Von Denffer, Ulum Al-Qur’an:
an introduction to the siences of the Qur’an, Kuala Lumpur: Academe Art and
Printing servises, 1988. Hal.127
[8]
Ahmad Von Denffer, Ulum Al-Qur’an:
an introduction to the siences of the Qur’an, Kuala Lumpur: Academe Art and
Printing servises, 1988. Hal. 128
[9]
Mahmud Basuni Faudah, Tafsir-Tafsir Al-Qur’an: Perkenlan Dengan Metodologi
Tafsir, Bandung:PUSTAKA,1987. Hal.34
[11]
ibid. Hal.131
[12]
Muhammad Amin Suma, Ulumul Qur’an, Jakarta: PT. Rajagrafindo Persada,
2013, hal.344
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