GROWTH AND DEVELOPMENT OF TAFSIR PERIOD TO PERIOD

1. Tafsir in Nabi peiod
It is true that the Quran was revealed in Arabic language, but not a guarantee that all the Arabs understand the Quran itself, proved today found many books of different language support each other. Because an understanding cannot be used as a benchmark for understanding the Quran itself, the necessary expertise to explore more about the meanings of each paragraph contained.
The companions at that time did not change as the Arabs mostly, but what distinguishes that they can know the mysteries and purposes of kalam allah contained in al-Quran directly to Rasulullah shallallahu’alaihiwasallam.

2. Tafsir in The Companions Period
The commentary at the time companions cling on four things:
First, al-Quran usually referred to by the Quran tafsirul bil Quran, like the story of the prophet Adam and the devil, the one where god tells briefly and place the other gods to explain it clearly.
Second, Nabi Muhammad shallahualaihiwasallam. One of the roles Nabi Muhammad SAW self as explainer (albayyan) above all laws of Allah.
Third is Ijtihad. There are requirements ijtihad fi- tafsir according to the companions is: know all the secrets of Arabian language and all of device the language, know the habitual of Arabian, and know circumstances Arabian who Jews and Christians when the decline of al-Quran and the last is the strength of understanding. As for the latter criterion of some of the terms of ijtihad in the interpretation of the Quran is only possessed by those who are truly given the privilege gods. Companion Ibn Abbas R.A for example, ever prayed by the Prophet Muhammad SAW to be the commentators.
Fourth Scribes (Jews and Christians) who entered Islam and have good Islamic, it was because of al-Quran itself in some ways the same as taurat and injil, example about Qishoshul anbiya’ with his people in the past, the story of the birth Nabi Isa Ibnu Maryam AS with the miracle.
3. Tafsir Tabi’in Period
Tafsir in Tbi’in period is really different with the companions’ period because the Tabi’in took the tafsir from them. In this period appeared some madrasah for study of tafsir science:
a. Madrasah Makkah and madrasah ilmu Abbas who born the famous musaffir  like Mujahid bin Jabar, Said bin Jubair, Ikrimah Maula Ibnu Abbas, Towus Ibnu Kisan Al-Yamany and Atho’ bin Abi Robah.
b. Madrasah Madinah or Madrasah Ubay bin Ka’ab, which produced tafsir expert like Zais bin Aslam, Abul ‘Aliyah and Muhammad bin Ka’ab Al-Qurodli.
c. Madrasah Iraq or Madrasah Ibnu Mas’ud, between the students who famous are Alqomah bin Qois, Hasan al-Basry, qotadah bin Di’amah, As-Sadusy, ‘Amir Aya’bi, Al-Aswad ibnu Yazid, Marroh Al-Hamdany, Masruq ibnu al-ajza.

4. Tafsir in Accounting Period
Performed on five stages. First, prior to a formal, accounting interpretation is still being done by the method of transmission, then lowered his pupils. Both bookkeeping at the end of the Umayyad dynasty and the beginning of the Abbasid dynasty that still includes commentary into sub sections hadith that has been done before. Third, the separation of the interpretation of the hadith then recorded separately into a separate science. Fourth, bookkeeping sanad interpretation by summarizing and quoting the opinion of the scholars without mentioning the person. Fifth, bookkeeping interpretation are coloured with books translated from the outside so that the method of interpretation of Islam with reason more dominant compared to the method of transmission.

5. Tafsir in Modern period
Tafsir in modern period characterized by the emergence of the scientific mode of interpretation (science), literary and social. This is in accordance with the developments in the modern era.

Approachmenr and Quran Interpreting Method

Approachment and Quran Interpreting Method
1. Definition of Aprroachment and Interpreting Method 
Strategy is the Way and Its interpretation used by experts to review the interpretation of the Koran explain Gynecology al Something unpleasant with how the Qur'an is approached so that the findings can penafsiranya quran approach According with purpose Qur'an was revealed, And the method of interpretation of the al-qur’an.

2. Kinds of Interpreting Approachment
There are 4 Quran interpreting approachment.

Textual approachment is interpreting approachment which give priority to harfiah meaning than other meanings which is powered with some hadits or sahabi atsar that is support it. Rasional approachment explains that interpreting is more priority to rasional meaning (illah) that priority textual meaning which is powered by logical arguments as a result from language analysis. Simbolic approachment sign that interpreting is more priority inner meaning than textual meaning. Ilmi approachment (scientific) related with nature phenomenon (plant, animal, human, etc) that is become scientific knowledge object and be supported by evidences of study result or scientific theorys. Ijtima’I approachment (sosio cultural) explain that Quran interpreting oriented to Muslim social reality specially, and society generally. So that, interpreting can be become conceptional reference in solving social problems.

3. Kinds of Interpreting Method 
There are some Quran interpreting methods.

1. Tahlili method is interpreting method by doing analysis detail against Quran words in various aspect following arrangement verse by verse in mushaf Quran.

 2. Ijmali methods is interpreting method by understanding Quran based on mai thoughts which is contained in a verse or group of verse or even one surah of Quran.

 2. Maudhu’I method is interpreting method by collecting various words or verse in one certain theme, then classified and searched relation among one anothers, then concluded.

3. Muqaran method is interpreting method by comparing various interpretations ftom sahabat era, tabi’in, till next mufassirin.

Tafsir, Ta’wil, and Transletting Al- Qur’an

1.     1.  Definition Tafsir, Ta’wil, and Transletting

1.  “tafsir” is taken from word “fassra – yufassiru – tafsiran”, which means explanation or “al kasaf” wa “al idzhar”, that is behaving abd showing. this  is related with meaning al-idhah ( explain ) al-bayan ( showing ), al-ka’yt ( uncover), al-izhar( visible )and al-ibanah ( illustrating).

2. Takwil is taken from word awwal –ya’awwalu- takwilan, which means explaining of illustrating. Takwil is also meant as al-ruju ila al-ashl, that meaning back to main its original. Translate is displace, change, or copy a language to another language.

3. tafsir  is effort to express the meanings that containing in Quran in order to Quran can be felt as way of life that practiced in daily life. Meanwhile, Takwil is diverting or distorbing meanings of lafad or sentence in Al-Quran from its original meaning that opined more appropriate, so that its meaning is more compatible and appropriate with lesson soul of Qur’an. Transleting Al-Quran is displacing Quran that using Arabic to another language. Then, printed it in order to be read by people who do not understand Arabic, until they are able to understand content  of Al-Quran.

2.      

2     2. Differences among Tafsir, Ta’wil, and Transletting

1. Interpretation explains the meaning of the verse of Qur'an Frequently panjan Width Accompanied penjelasanhukum And wisdom What can be taken from paragraph  And Often Kali Created CONCLUSION The content of paragraph .

2. Ta'wil

WITH regard to meaning pronunciations  pronunciations verses of Qur'an The Meaning Of The Zahir dialhkan And rajih shown to lie Its vague sense And majruh OR NOT STRONG.

3. Translations

Just change the words Yang faint And majruh OR NOT STRONG; All languages Arabic lie Without giving any explanation meaning Content Length Width Operates Accompanied CONCLUSION OR NOT abortion.

3.      3. Tafsir Bi al- Matsur and Bi al-Ra’yi

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A.    Tafsir Bi al-Matsur is interpretation of Quran based on Quran explanation , Prophet explanation, Sahabat explanation, and Tabi’in words in ijtihad form. They are  4 source elements tafsir bi al-matsur, that are interpreting Quran with Quran, interpreting Quran with sunah or hadist, interpreting Quran and sahabat opinions, and interpreting Qur’an with Tabiin opinions.

·     

B.  Tafsir Bi al- Ra’yi is interpreting based on ijtihad ( interpreter ). Among of ulama there is who refuse and receive to tafsir Bi al-Ra’ri.  Among the reason who refuse that interpreting Qur’an based on ro’yi means explaning Allah’s decree without prophet’s knowing. Nabi saw forbid interpreting Quran based on its own thinking, Sahabat and Tabi’in always be careful when talking Quran interpreting.

The receiver oppined that in Quran, there is found many verses that porclaim to understand deelpy Quran contents using logical reasoning. Nabi SAW allowed ijtihad cause himself did not explain all of verses Quran detaily. So that,  need other comprehension. Nabi SAW did not forbid his friends who are different opinions, and Nabi ever prayed ibn’Abbas become a pentakwil.

1.Definition I'jaz and miracles of the Qur'an

Ijaz of the language comes from the word a'jaza yu'jizu I'jazam (transitive verb) the means to weaken, weaken, or set a weakness. According istilahi'jaz is someone NABU penengasan truth and revelations that he received and at the same time he also penengasan merangukan human weaknesses and mengungkari prophetic. Meanwhile, JUFA mu'jizar language comes from the word a'jaza yu'zizu I'ja'zan, which means weaken or incapacitated. muji'zat is an event that challenge and defeat those who merangukan and deny the word of God.

2. The kinds muji'zat

            Divided into two main parts, namely:

1.      Miracle is divided into two main parts, namely sensory miracle material that is not eternal and immaterial miracle,

2.      And  logically provable all time. 

3. The elements of mu’jizat

            M Shakir as followed rosihan (anwar,2008:185-186) explains the four elements, namely: the miracle

1. thing or a wonderful event.

2. the case or presented by a prophet.

3. Contains a prophetic challenge to dubious.

4. the challenge can not afford or failed serviced.

4. facets mu’jizat of the qur'an

Sheikh Mohammed ali al-shabuniy in tulisa usman (2009:297) mentioned the facet-mu'jizat facet of the qur'an, :

1. The literary beauty of an entirely different with the literary beauty owned by Arabs.

2.  The unique style of the same seklai different with all the style of language.

3. Language Fluency is not possible can compare and performed by all creatures including the human kind.

4. The perfection of laws of which he carried that supercedes all laws and other rules.

5. Display news items are the eschatological that might not be accessible by the human brain but through preaching of the revelation of the Quran itself.

6. The absence of contradiction between the concepts that claim with the fact the truth results of discovery and inquiry science.

7. Satisfy every promise and threat that preached the Koran.

8.  Science which he includes in the same science and science of knowledge nature.

9.  Meet human needs.

10. Can give a profound influence

11. Arrangement of sentences and well-oiled style of paradoksi and confusion.

5. Evidence Historical failure to match the Qur'an

1.       When drawing up syi'ir-syi'ir or other text

2.        No matter how the poets and orators could not match al-quran

3.       When the arab writers repeatedly giving properties of an object or event that occurs with a different sentence, the second sentence different meaning with the first sentence

4.           Arab famous writers would also be compiled syi'ir eloquent and puberty only one field only

5.        syi'ir-syi'ir content of the poet and writer arab lot of it is lies and falsehood

QIRA’AT QUR'AN

1.Definition qira'at quran

            Qira'at linguistically qira'at an invented word (mashdar) of qara'a verb which means to read, whereas according to the terms there are three elements qira'at.

            1. qira'at concerned with the way pronunciation lafaz-lafaz quran conducted sala priest and different from the way other priests do.

            2. How chanting verses of the Qur'an based on historical are concatenated to the prophet.

 3. The scope of issues concerning the differences qira'at lughat, hadzaf,'i'rab, ithbat, fashal, and washal.

2. Background The emergence of differences qira'at

            Qira'at have appeared since the time of the prophet even though at that time qira'at not become a discipline. There is some history to support this statement. Once Umar ibn Hisham disagree with the judge while reading the verses of al-qur'an.menurut umar baacn hasyim untrue and contrary to what is taught kepdanya prophet. Hearing this, Hisham affirming that his reading was derived from the prophet of Allah. After prayers, Hisham and umar overlooking the prophet as he reported the incident. Hisham prophet repeated recitation during prayer earlier. After reading Hisham, the Prophet said: indeed that so al-Qur'an was sent down. Indeed, the Qur'an was sent down in seven letters, read by all of you what you think is easier than seven letters.

 This qira'at penyevaran emergence began in the tabi'in ie at the beginning of the century when the reciter ll H spread in various corners and teach qira'at each to his students, thus, was born qira'at diverse.

 the reasons for the differences of opinion in reading the Qur'an because it is based on the difference syakl, vowel or letter, the Prophet himself recited various forms qira'at in front of his friends, the difference in the history of the companions of the Prophet regarding the various versions qira'at No, and their lahjah language or dialect among the arab nations during the fall of al-Qur'an.

3. qira'at sab'ah.

            about qira'at sabah there are some opinions:

1. Seven letters seven different languages ​​from Arabic languages ​​about the meaning.

            2. Seven letters are seven kinds of languages ​​from Arabic languages ​​that exist in the Qur'an.

            3. Seven letters are wajh, namely amr (command), nahyu (prohibition), wa'ad (promise), wa'id (threats), jadal (debate) qashshash (story) and matsal (parable).

            4. Seven letters are seven different kinds of things of which the following three things:

 difference noun, ie in bentuj simplex (single), mudzakar (male)

and its branches such as tatsniyah, (two), jama (plural) and ta'nis (prempuan)

            5. The number seven was not interpreted as harfiyah (that is not a number between six and eight) However, these numbers only as a symbol of perfection according to the custom of the Arabs.

 6. Seven letters are qira'at seven that according to some have guessed created by Rasulullah SAW or by the Companions and Successors.

4. urgency and benefits of studying qira'at:

qira'at urgency study include:

            a. strengthen the legal provisions which have been agreed to the scholars.

            b. mentarjih law diselisihkan the scholars.

            c. combine two different laws.

            d shows and ketentuak different laws in different conditions

            e. gives explanation to a word in the Qur'an a word in the Qur'an which may be difficult to understand its meaning.

Premises diversity qira'at Muslims can attract a lot of benefits or benefits include:

            a. strengthen our conviction against al-Quran as a miracle, and this is evidenced by the difference qira'at that show the development of certain Islamic rules without repetition lafaz.

            b. indicates that al-quran preserved and protected from changes and deviations.

            c. ease and facilitate Muslims to read the Qur'an

            d. an explanation of what may still be global in another qira'at.

Verses naskh and mansukh

1.Definition verses nasikh and mansukh

          Nasikh means removing the abrogation deleted. Nasihk masukh-based language is eliminated, move, turn, and change.
by definition, is abrogated in the cancellation of the previous set by law to be determined later, the legal exclusion of a general nature by a special legal that comes later, then explain the dating of the law are vague, and the requirement of the law is not conditional earlier.
 while the scholars explained that mutaakhirin abrogated as arguments came after work to menggaungrkan law first.
thus, they narrowed the scope of some conditions, either me or abrogated in naskh. This is done to distinguish the concept of a takhish amm and taqyid against the mutlaq.

Conditions can the concept of abrogation is nasikh-:

 A. The law is the law of abrogation of Personality.

          B. There is a grace period between the argument that the new law change (nasikh) with the first proposition of law (abrogation)

          C. argument that replacing (nasikh) must be consecutively

2. The opinion of the scholars on the verses of abrogation

a. scholars

according to them, nasikh can occur because the act of god does not depend on reason and purpose of God and have the right to remove or not.

b. Gray Muslim al-laurent

 Said, nasakh may occur in the Islamic sense but impossible.

          c. Muhammad Abduh

          Muhammad Abduh against the concept of abrogating the cancellation means, but it abrogated in the sense of agreeing replacement (tabdil), but in general, Abdu declined nasakh used as a tool for interpreting the Qur'an.

          d.arrgument ash musa

 according to the law of God that does not mean canceled completely.

          e. Ibn Kathir opinion

 Ibn Kathir found nasakh is right preogatif gods. Thus it can happen. Because full rights gods, any changes in the Qur'an is not one.

3. urgency and purpose to learn the verses and abrogation nasikh

A. shows that the tenets of Islam in accordance with the times so that the benefit of the people is always maintained in all circumstances and times.

          B. aware of the establishment and application of Islamic law and the purposes and reasons designation.

          C. The test consistently practicing Muslims in the laws of God

          D. give dispensation for Muslims because of the abrogated much to ease the burden and facilitate religious experience.

                                                   Muhkam mutasyabih


                1.Definition verses muhkam and mutasyabih

 According to language, muhkam derived from the word "hakamtud dābbat wa ahkamtu, which means I hold the animal, said muhkam associated with al-hukm which means deciding between two things or things. Muhkam interpreted as something powerfull . Mutasyabih literally means tasyabuh, ie when one of two things similar to the other.

More clearly; the difference between the verses and muhkam mutasabih is as follows:

A. muhkam simple sentences known means, while mutasyabih known only to the gods themselves.
 B. muhkam paragraph containing only one explanation, while mutasyabih contains many explanations.
C. muhkam sentence meaning can be seen directly, while mutasyabih not.

            2.  The attitude of the clergy Against the verses Mutasyabih

            Ibn Habib annaisaburi divides opinion about the content of 3 verses of the Qur'an.

 A.Verses  Qur'an entirely clear verses.

B. verses  quran wholly mutasyabih.

 C.verses  Qur'an there are clear verses from the tone mutasyabih.

            3.fawatih al-voice (of the letter)

 fwatih term as voice-often equated with al-hurufmuqatha'ah (letters cut contained in the initial letters of the Qur'an) is not one but less accurate. Please understand that fawatuhu as voice-only one kind of fawatij-as-heaven.

 Miscellaneous fawatih as voice-was founded by Imam al-qasthalani the book lathaiful signals. He explained that 10 kinds of voice-fawatih as contained in the 114 pages of the Qur'an:

 A. opening in praise of God

 B. The opening of letters of disjointed

 C. opening calls

 D.pembukaan by the number khabariyyah

 E. opening oath (qasam)

 F. opening sentence with conditions

 G. opening with ficil amar

 H. opening sentence with a question

 I. opening with prayer

 J. opening with reason

4. The wisdom of revelations and muhkam mutasyabih

            Wisdom of verses muhkam:

 1.take eassybpeople weak Arabic language skills to understand the Qur'an

 2. Facilitating the memorization and maintain.

 3. Encourage Muslims to be more active to understand, appreciate and practice the contents of al-Quran verses as simple and easy to understand information.

            Wisdom allegorical verses:

 1. To examine our hearts in trust. The reason can be understood clearly what location within the Qur'an

 2. At prisnsipnya, the mutasyabih verses in the Holy Quran is a stimulant for reasonable people to believe more in order not to reflect on its meaning and frozen ground that is easy to cause problems, and clearly does not need to understand the ratio.

 3. Essentially the prophets sent to all mankind.

 4.ayat-paragraph requires mutasyabih search deep meaning and great caution in order to avoid any misunderstanding in understanding it.

 5.hikmah verses mutasyabih will not understand and be understood except by those who have eyes to sense light and powerful than the ability to reflect on and analyze all muhkam sentence which is the subject of everything.


 6. Verses mutasyabih encourage those who have the knowledge and believe in Allah, to always begged him to keep him away from them their disbelief.