A. Preliminary
The Qur'an is a linguistic text which can be termed as the core text (core texts) in the history of Arab civilization. Not a simplification to say that the Arab-Islamic civilization is "civilization text" does not mean that tekslah that build civilization. That establishing and enforcing human civilization is the dialectic with reality on the one hand and dialogue with the text on the other. [1]
Al-Raghib al-Asfahani was one of the medieval thinkers who seek to understand the Qur'an over the deepening of the Arabic language. Through his work Mu'jam al-li Mufradat Alfaz al-Qur'an, he believes that means the most important in understanding the Qur'an is through mastery of the language. As this paper will be focused on the views of al-Asfahani about the Qur'an, Tafseer and ta'wil.
A. Knowing al-Raghib al-Asfahani
As far as tracking the authors do not find a full biography that discusses about the personality, life and basic intellectual history of al-Raghib al-Asfahani. The only major references that I use is through his work Mu'jam Mufradat li alfaz al-Quran al-Nadim ditahqiq by Mara 'Usyaily. So that the information obtained in name and place of residence, and his works that have not had time to meet the author.
His full name was Abu al-Qasim al-Husayn ibn Muhammad ibn al-Mufadhal. [2] Al-Asfahani is the ratio of the original place Asfahan city. However, he lived in the city of Baghdad. It is not known when he was born. To be sure, through the works produced can be inferred that he is an expert on the history and literature, an expert in the science Balaghah (rhetoric) and sya'ir.
His expertise in the field of language and all its branches appear in the description-lafadz lafadz vocabulary and notions which showed according to the location of the words in the sentence range
In this study, he focused solely on the nature and character of the Koran as a text language. This means that this study treats the Qur'an as a book of great Arabic, and the influence sastrawinya beautiful.
For al-Asfahani, the Qur'an is the sacred book of the Arab Artistika. Having completed studies on the literary aspect, al-Asfahani aimed at the content and quoting verses by taking whatever he wanted and in accordance with the discussion.As for some of the work of al-Raghib al-Asfahani is as follows [3]:
a. Minutes of Munabbihah 'ala al-Qur'an Fawa'id.
Tafdhil Nasy'ataini wa al-al-Sa'adataini Tahshil (which is printed in Beirut in the year 1319H).
c. Al-Akhlaq.
d. Adab al-Syathranj.
e. Afanin al-Balagha,
f. Verification of al-Bayan (which is a comprehensive study of various disciplines, namely the field of study of philosophy, al-aqa'id, al-morality, language, al-Kitabah, and ulum al-awa'il).
g. Book fi al-Tafsir.
h. Kitab al-Dzari'ah ila Makarim al-Shari'ah.
i. Li Tafsiir Muqaddimah al-Qur'an
C. The views of al-Asfahani of the Qur'an.
Al-Asfahani is a thinker who is very reliable in the field of the Koran. Among his thoughts on the Qur'an appears in the verses and phrases used in mukaddimah Mu'jam Mufradat alfaz li al-Qur'an. Among them are the following:
· انا انزلناه قرأنا عربيا لعلكم تعقلون
· وهذا كتاب مصدق لسانا عربيا لينذر الذين ظلموا
· إنه لقرأن كريم في كتاب مكنون لايمسه إلا المطهرون
· ولو أن ما في الارض من شجرة اقلام والبحر يمده من بعده سبعة ابحر ما نفدت كلمات الله
· قل هوللذين امنوا هدا وشفاء والذين لا يؤمنون في اذانهم وقروهو عليهم عمى
· يتلوا صحفا مطهرة فيهاكتب قيمة
Before outlining the views of Al-Asfahani of the Koran, according to the authors, not an easy thing to limit the definition of the Koran logically by grouping all kinds, parts and special provisions, has a genus, differentia and propium , so the definition of the Koran has a limitation that actually concrete.
As for a concrete definition for the Qur'an is present it in mind or in reality, for example pointing reading the Koran as written in the Mushaf or legible with oral. Thus Qur'an is Bismillahi ar-Rahim al-loving, ahhamdu lillahi rabbi al-alamin, and so on until the min al-jinnati wa al-nas. [4]
The scholars mention the definition of al-Qur'an that approached significance and distinguish it from the others by saying that, the Qur'an is the Word or the Word of God revealed to Prophet Muhammad, who was reading as worship. Within that definition there are limits "kalamullah", only revealed to the Prophet Muhammad, not the other prophets, as well as reading as worship, this excludes ahad hadith and hadith qudsi. [5]
Basically, al-Asfahani also have the same limitations with the above opinion, in which the words of the Koran have kekhususkan or limit the book which is only revealed to the Prophet Muhammad. With this understanding can distinguish other books, such as, the Torah, the Gospels and Psalms.
As for Al-Asfahani formulate views about the Koran should be studied first peeling the root word from the letters qa, ra ',' a. Qara'a have the meanings gather and collect, and qira'ah means collecting letters and words with one another in a structured speech. [6] Quran at first like qira'ah, the Masdar (infinitive) of said qara'a, qira'atan, qur'anan. Al-Asfahani quoting
إن عليناجمعه وقرأنه فإذا قرأناه فاتبع قرأنه
It means: "Verily, We're the guys at the expense of collecting it (in your chest) and (makes you smarter) to read. When we have finished to read it so follow his reading. (Q.S. al-Qiyamah (75): 17-18.)
Qur'anahu here means qira'atuhu (reading / how to read it). So it is Masdar wazan (conjunctions, tashrif) from lafadz "fu'lan" with focal "u" like "ghufran" and "syukran". According to Al-Asfahani, lafadz qira'atuhu, qur'an, qira'atan and qur'anan, has the same meaning. While the Koran is devoted as a name for the book revealed to Prophet Muhammad, so typical of the Quran to be the name of the book. [7]
In addition, the views of Al-Asfahani of the Qur'an can also be seen in his description of some of the names and attributes of the Koran. Then the author will outline a glimpse of Al-Asfahani expression of the names of the Qur'an. [8] Among the names of the Qur'an are as follows:
1. Al-Quran
إن هذا القران يهدي للتي هي أقوم ويبشر المؤمنين الذين يعملون الصالحات أن لهم أجرا كبيرا
It means: "Verily this Qur'an provides guidance to the (road) is more straight and give khabar happy Mu'min to people who do good deeds that for them there is great reward."
2. The Book
لقد أنزلنا إليكم كتابا فيه ذكركم أفلا تعقلون
It means: "Verily We have sent down to you a book in which there are reasons for you glory. Will ye not then understand. "
3. Al-Furqan.
تبارك الذي نزل الفرقان على عبده ليكون للعالمين نذيرا
Translation: "Blessed is He who sent down Al-Furqaan (Qur'an) to His servant, that he became a warner to the whole of nature"
4. Al-Zikr
إنا نحن نزلنا الذكر وإنا له لحافظون
It means: "Verily, We sent down the Qur'an, and We will truly preserve it."
5. Al-Tanzil
وإنه لتنزيل رب العالمين
It means: "And Verily this is a Revelation from the Lord of hosts"
From various indications above, the writer can formulate the view of al-Asfahani about the Koran is a great book that revealed by Allah to the Prophet Muhammad in Arabic, as well as a guidance for mankind, because the breadth of its cargo. [9]
Al-Asfahani attention to the Qur'an also seen in some paring of words related to the sciences of the Qur'an. For example about:
1. Muhkam and Mutasyabih.
Although not at length he put forward a conception of muhkam and Mutasyabih, but when it investigated the root word Syabaha and hakama, it is known that his views about muhkam are as follows:
According to the language, muhkam derived from the words hakamtu wa al-dabbata ahkamtu which means I hold the animal. The word al-hukmu means deciding between two things or two cases. Then the judge is a person who prevent the unjust and separating between the right with falsehood and between truth and falsehood. It said al-sqfihi hakamtu ahkamtuhu wa means I hold both hands of fools. Also said to be al-dabbata hakamtu ahkamtuha wa, which means I put on the animal's wisdom. [10] Wisdom in this phrase means controls mounted on the neck, this given that it serves to prevent him from moving in the wild. From this sense the word was born wisdom, because it can prevent the owner of the things that are not appropriate.
Muhkam means something that is affirmed. Ihkam al-kalam means affirming words by separating the news right from wrong, and things are straight from the misguided. muhkam is something that does not contain within it doubtful whether lafadz and meaning. So muhkam verses are verses that are born are clear and definite so as not to cause misunderstanding or require an understanding or deep thought.
The Mutasyabih tasyabuh literally means, ie, when one of two similar things with others. [11] And syubhah is a state in which one of two things can not be distinguished from the others because of the resemblance between them in a concrete and abstract . [12] So the verse is the verse that meaningful Mutasyabih vague or uncertain, that is, the verses that still requires a deep understanding and thinking, so it is interpretable. [13]
As for the verses Mutasyabih can be divided also into 3 parts. Namely: first, in terms of lafaznya Mutasyabih only (Mutasyabih Lafzi), second, in terms of their meaning alone Mutasyabih (Mutasyabih meaningful), and third, Mutasyabih lafadz well meaning (Mutasyabih lafzan wa ma'nan). The Mutasyabih lafzi divided into 2, first, the meaning of the return on lafadz single-lafadz. Sometimes due to the strangeness lafadz so do not have the possibility of other meanings, for example the word al-Ash, yaziffuna. Sometimes caused by Musharaka, for example lafadz al-yadi and al-'aini. Second, the meaning of the return on the number of sentences. Composed. In this case divided into 3 parts, first is caused by a sum word. For example the verse wa in khiftum alla fi al-yatama tuqsithu fankihu Thaba lakum ma mina al-Nisa'i. Second, due to the length of words, such as laisa kamislihi syai'un. Because if it says laisa mislahu syai'un the listener will be more obvious. Third, because the sentence structure. For example anzala 'ala' al-kitaba abdihi walam yafal lahit 'iwajan qayyiman. The composition is actually al-lahu kitaba qayyiman walam yafal 'iwajan. [14]
While Mutasyabih meaningful is God's nature and properties of doomsday. Because of these properties are not described clearly, so we have not got a real picture of these traits and can not feel its presence because it does not shape the nature of the type that can be felt.
The Mutasyabih Lafzan Ma'nan wa divided into 5 parts, the first: to cover because of the generality and specificity, such as al-Musyrikina uqtulu. Second, because of circumstances such as obligatory and sunnah, for example fankihu Thaba lakum ma. Third, because the period of such Nasikh and mansukh. For example, ittaqu Allaha haqqa tuqatihi. Fourth, because the place and conditions or background drop the verse, for example walaisa birru bi'an ta'tu al-al-buyuta min dhuhuruha, innama al-nasi'u ziyadatun fi al-Kufri. [15] The exegete who do not pay attention because the decline in the verse and did not understand the customs of ignorance, then be stuck on a wrong interpretation and understanding of the verse. Fifth because of the special conditions that make it an act that becomes valid or invalid. Such terms and conditions prayers wedlock. [16]
Thus, when the causes are explained explicitly it will be known that every thing mentioned by the commentators in his commentary on the verses Mutasyabih will not be apart of this division.
According to al-Asfahani about the possibility of knowing there are three verses Mutasyabih namely, first, there is no ability for humans to reach the true meaning that only God alone can know the meaning of the verses Mutasyabih, for example when the bari apocalypse. And the letters muqatha'ah in the Koran, Second, there is a way for humans to know the meaning of the verses Mutasyabih, such as knowing the meaning lafadz lafadz-foreign, and the laws that are difficult to understand. Third, only people who have a deep knowledge and specialized expertise that can understand the meaning of the verses Mutasyabih. This section is devoted to people who willed by God can understand the verses Mutasyabih. [17]
It is based on following God's word:
هو الذي أنزل عليك الكتاب منه ايات محكمات هن أم الكتاب وأخر متشابهات فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله وما يعلم تأويله إلا الله والراسخون في العلم يقولون امنا به كل من عند ربنا
Meaning: "He is down to you the Book. Among these are the verses which are central muhkanwt Book, and others mutashabihat. However, the people in whose heart there is perversity follow what mutashabihat (something that is not obvious) from the Book, and seeking to make slander ta'wi her. Though, who knows his ta'wil only God and the people of deep knowledge that says we believe in it (the Book) derived from each side of our Lord. "(Surat Ali 'Imran (3): 7)
The above verse speaks about ittiba motion ', ie the motion mentality rather than the material on the mutasyabih, and the motion seeks to achieve two objectives through information maf'ul li ajlihi ibtigha'a said, that "slander" and "ta'wil". This means that motion is a motion-oriented mentality of the "target" and "objective", because it is a motion that "follow" is not a movement "back". [18]
Therefore, the definition is meant by the word "ta'wil" here is "arrive at the destination". This meaning is in accordance with the meaning "to make slanderous". The purpose of the mutasyabih follow is to make slanderous and arrive at the destination and its aftermath. Readings above verse stops at the name "Allah", and the subsequent sentence wa-ar fi al-'ilmi rasikhuna yaquluna considered as a new sentence. Meanwhile, 'ataf in this paragraph are considered as pengkontrasan between the two situations and the two groups (mutasyabih followers and followers in the next sentence). [19]
Clerical errors in understanding ancient verse above comes from their mistakes in understanding the meaning of "ta'wil", and in the conclusion that these verses make a general law or rule against which mutasyabih. Ta'wil purpose prohibited by such subsection is ta'wil that leads to slander, and ta'wil known only to God is ta'wil that lead to the "objective" and "effect" is not known by man. [20]
2. Nasikh and mansukh
The scholars in establishing the sense manuscript adhered to the two texts (verses) of the Qur'an, one of which makkiyah (Sura al-Nahl (16): Another 101dan Madaniyah. (Surah al-Baqarah (2): 106
Text makkiyah is
وإذا بدلنا اية مكان اية والله اعلم بما ينزل قالوا انما انت مفتر بل اكثرهم لايعلمون
It means: "If we replace a paragraph in another verse, but Allah knows what is revealed by Him, they said," ye are the people who are just making it up "even most of them do not know."
In this context, the "replacement" verse with other verses mean a change in existing law on a text with another text while maintaining the two texts. Therefore, the structure of the verse follows the pattern of conditional (requirement), while the content of the sentence (for terms) in the form of charges of the people of Mecca to Muhammad as a lie. This charge only indicates that they are supposed contradictions in the text.
Another verse that held the scholars in determining the meaning of the text is a paragraph madaniyyah, namely:
ما ننسخ من ا ية او ننسها نأت بخير منها او مثلها الم تعلم ان الله كل شيئ قدير
It means: "The verse anywhere that we nasakhkan or we make (people) forget him, we bring him better than or comparable with it. Do you not know that Allah hath power over all things. "
Context of the above text is different from the context of the previous text, the latter refers to the scribes of hostility against the Muslims and their resistance against the Muslims in all respects. According to them the verses of the Koran is contradictory. For example, their objection on the cancellation of the text on usury, while the same text promises believers a favor that will be repaid with ten to seventy-fold.
The second example, a clause inserted by the scholars into the abrogated, ie changes to the Kaba Qibla direction, while previously the Prophet and the Muslims in prayer facing the Bait al-Maqdis.
In essence, Al-Asfahani in elaborating a definition of naskh and mansukh also basing on the second paragraph above, but Al-Asfahani more detail in peeling root.
Naskh according to the language used to sense izalah (remove). For example: nasakhat al-al-dhilla Syamsu means, eliminating the shadows of the sun; [21] and al-rihu wanasakhat Asara al-syamsa means, eliminate wind trail. [22] The word meaning of naskh is also used to move things from one place to another place. For example: nasakhtu al-kitab means, I move (copy) what is in the book. In the Qur'an it is stated: inna kunna nastansikhu ta'malun ma bud (al-Jasiyah [45]: 29). That is, we move the (record) into a sheet of deeds (charity record).
According to the term naskh is raised (eliminating) the law of Personality 'to the proposition of law (khitab) Personality' to another. With the word "law", it is not included within the meaning of naskh eliminate the "permissibility" which is the origin (al-al-asliyah bara'ah).
On this basis, then the meaning abrogated according to al-Asfahani is replace the text of a law other law but by retaining the two texts.
Mansukh is a law that removed or eliminated. Then verse Mawaris or law contained therein, is abolished (Nasikh) legal testament to both parents or relatives (mansukh). From the above description it can be concluded that in naskh required the following conditions:
Mansukh law is the law of Personality '.
Elimination theorem khitab law is coming over later syar'i of khitab whose law mansukh.
Khitab yang mansukh law is bound (restricted) with a certain time. Because otherwise the law would expire with the end of that time. And thus not called naskh. \
D. View of Tafsir al-Asfahani.
There are differences among linguists about the etymological origins of the word "interpretation", whether it comes from fassara, yufassiru, interpretation, or derived from safara. Similarly, according to al-Asfahani, if the word al-Fasru interpreted "observation physician to water", and said al-tafsirah is "urine" is used to indicate the presence of disease, and the doctors examined based on its color to indicate the presence of disease for the sick " then we are faced with two cases namely, the first material that observed the doctor to reveal the disease, called tafsirah. And the second is the action that enabled him to examine the matter and reveal the disease. [23]
The material examined physician presented the "medium" used the doctors to be able to find the disease. This means that the 'interpretation', namely the discovery of the disease the patient, requires the matter (object) and observation (substance). [24]
The next word has many meanings safara point is travel and relocation. From this meaning came the disclosure of meaning and appearance. Named "Musafir" because it reveals the hood covering his face. While Safar means opening the faces of travelers and morals, their morals, so it appears what was previously closed. Asfar al-qaum means they entered the morning. Asfara means to illuminate before sunrise. Safara wajhuhu husnan wa asfara means his face was shining. In the Qur'an there is a saying: wujuhun yauma'idzin musfirah. Al-Farra 'says: that her face was shining.
From this material there are as-Safir said, the envoy and peacemaker between groups, as-Sufara plural form. Perhaps the meaning is concerned with understanding the displacement and movement. Safartu bayn Qaumi, which means I try to reconcile them.
Ibn Arafa said: The angels called safarah since appeared between God and His Prophet. Abu Bakr said: They are called by safarah because they bring down the revelation of God, His permission, and anything that can be used to reconcile humans. There are expressions in the hadith: The parable of good people like safarah Qur'an, ie the angels. So called because he can explain something. On the basis of this explanation, understanding safarah (simplex: sapphire) relating to reveal and explain the meaning, other than related to the motion and mobility. [25]
On that basis, the word interpretation stems from the word al-fasru or as-safru, they both have the same elements of word formation: sin-fa'-ra, 'so that both materials are ultimately meaningful one, that reveals something hidden through a mediator who is considered a sign in order to uncover the hidden and subtle.
Therefore, Ibn Faris argues that: "for the express purpose of a phrase or statement can be restored in three ways, namely meaning, interpretation, and Tawil. All three, though different, but the point adjacent. Meaning is the purpose and intent. Sentence: 'unitu bi al-kalam kadza Hadza, this means my intention. He is a derivation of the word idhar, ie show. Sentence: 'anal al-qirbatu, meaning if you do not save water, even showing it. This meaning is the same as the phrase 'unwan al-kitab. Some say the origin of the meaning of the word comes from the words serve targeted Arabs: 'Anat nabat bi ard al-hasan, meaning the earth brought forth good crops. [26]
Thus, the interpretation according to the language comes from the show and reveal the meaning. According to the language it comes from tafsirah Masdar, which is a bit of water used for sample physicians. With the observations that he can find a patient's disease. Similarly, an exegete who reveals the problem verses, stories, and its meaning, and cause downs. Thus, the interpretation is the revelation of intent that is locked by word and issued something muffled to understand. Fasara and fassara words have the same meaning, only the more widely used form more than three letters (fassara). Abu al-Fath ibn al-Jinni put on the form of al-Masdar fasr when naming its terms.
The use of the word at-Tafsir of al-Qur 'an with understanding to explain, that in Surat al-Furqan:
ولا يأتونك بمثل إلا جئناك بالحق وأحسن تفسيرا
It means: "It is not the infidels were coming to bring something odd, but We bring to you something that is true and the best explanation."
The verse relates to a refutation of the idolaters of Mecca which often hurt the Messenger of Allah with their attitudes and doubting his prophetic treatise. They never mention the Qur'an as "a lie that was held-held by Muhammad and he was assisted by the other".
E. The views of al-Asfahani about ta'wil.
Before outlining the views of al-Asfahani of ta'wil, will be slightly touched on that word ta'wil appeared in Al-Qur 'an as much as 17 times, [27] while the word interpretation appears only once. Surely this indicates that the word ta'wil more popular in the umumya language, and in particular texts, rather than the commentary said. Perhaps, the secret behind this is that ta'wil a concept known in pre-Islamic civilization associated with the interpretation of dreams or ta'wil al-Hadith. [28]
The root word "ta'wil" comes from the word al-initial mean back / return (ruju '' ala, ya'ulu, awlan, ma'alan means raja'a. Awwala ilaihi as-syai 'means to restore him. In a there is a hadith saying: man ad-dahra shama shama wa fa la la la (Whoever fasted all time in fact he did not fast and will not get good). The word "ta'wil" here is a form of the word "taf'il" from the word awwala work, yu'awwilu, ta'wilan, and is essentially a form of word-style, which means ya'ulu home or back.
Thus, understanding ta'wil is back at the origins of things, whether it is in deed or story, and it was done to reveal the meaning and substance.
F. Differences Tafseer and ta'wil
After knowing the meaning of "interpretation" and "ta'wil 'according to the language, there are important differences between the two is reflected in the fact that the process of" interpretation "requires" tafsirah ", ie a medium that commentators observed so that he can reveal what she wants, while" ta'wil "is a process that does not always require this medium, sometimes even based on mental motion in discovering the origin of a symptom, or in observing the consequences. In other words, ta'wil can be run on the basis of such a direct relationship between the "substance / subject" and "object", while this relationship is in the process of "interpretation" is not a direct relationship but the relationship through the medium of language in the form of text, or as something that is meaningful . [29]
In these two situations there should be a medium that presented the "sign", where the sign is the understanding of the object by the commentators can take place.
The difference made by the scholars and commentators ta'wil according to the terms we can feel the existence of some differences according to the language. From the sides of this, they limit the interpretation is sometimes on the external aspects of the text, besides the text itself, so the interpretation is:
"Science is about low verse, letters, and stories relating to the verse, the signal is in it, and madaniyyah makkiyyah chronology, muhkam and mutasyabih, Nasikh and mansukh, typical and 'am, mutlaq and muqayyad, mujmal and mufassar . In addition, there is added: the science of halal haram, promises and threats, commands and prohibitions, ibrah and parables. This is the aspect that is not permissible for ra'yu to intervene. "[30]
Meanwhile, according ta'wil barasal language of al-AWL. Sense of the phrase: Ma ta'wilu Hadza al-Kalam? Some say: 'ala al-Amr ila kadza, meaning that the matter be so .... The word is derived from al-ma'al, which is due and the final conditions. Awwaltuhu fa 'ala, meaning I made him turn back, then he turned back, so that means directing said ta'wil paragraph on the possibility of meaning. Some say it came from 'iyalah, which is set up so as if the person who to his ta'wil kalam kalam and put meaning to set in place on the pen. "
Here, the interpretation seems special to general aspects of the external text, such as knowledge of an-nuzul Asbab, stories and madaniyyah makkiyyah, Nasikh and mansukh. All science is science-based iknu naqliyah according to the history of ancient scholars. In the sciences there is no place for diligence but only provide an assessment of these narrations or trying mengkompromikannya as we know it in previous chapters. Pointing to the 'dm and distinctive, and muqayyad mutlaq, mujmal and mufassar, a designation of the semantic aspects ijtihadiah where mufassir have a role in it defined, but it is simply a designation of "knowledge" about what was said ancient scholars around the problem them. The same applies to the knowledge of halal and haram, promises and threats, commands and prohibitions, ibrah and parables. Science commentary through restrictions on appearance as a science which brings together all the science that serve as an introduction for ta'wil who presented the pen-ta'wil efforts in the "lead" paragraph on the possible meaning of the verse. On that basis, "interpretation" is part of the process "ta'wil", and the relationship between the two is the relationship between the typical and the 'am on the one hand, or naql relationship with ijtihad on the other hand, the relationship expressed by the scholars of the ancient with the name and dirayah riwayah.
Some say: ta'wil trying to reveal the meaning of that is locked. Therefore, al-Bajili said: Tafseer related to riwayah, and related ta'wil dirayah. Abu Nasr al-Qushayri says: in the interpretation being put forward is to follow and listen while istinbat only done on what to do with ta'wil.
Abu al-Qasim ibn Habib al-Naisaburi, Baghawi, al-Kawasyi, and others say: ta'wil is directed at the meaning of the verse according to which before and after it made possible by the verse, not contrary to the Book, and as-Sunnah through istinbat.
"Ta'wil" relates to istinbat, while commentators generally dominated by naql and history. This difference is contained in one important dimension of ta'wil process, namely the role of the reader in the text, and facing in finding meaning. The role of the reader or pen-ta'wil is not an absolute role that converts text ta'wil be subject to subjective interests, but ta'wil must be based on knowledge of some science which is undoubtedly related to the text, and is in the concept of "interpretation". Pen-ta'wil should know well about the interpretation that enables it to give "ta'wil" received in a text, ie text ta'wil that are not subject to the subjective and ideological interests.
This was revealed by ancient scholars as ta'wil prohibited and contrary to what is said and understood from the text.
G. Al-Asfahani contributions in the study of the Qur'an
Donation will greatly help thinking the reviewer of the Koran, especially lay people who have not mcndalam kebahasaanya knowledge. However, it should be observed that al-Asfahani not like the exegete who tried to interpret the Koran through the linguistic approach, as al-Zamkhsyari with al-Kasysyaf, Jalaludin al-Mahally and Jalaluddin al-Suyuti in jalainnya commentary and much more once the exegete linguist. Especially the contemporary exegete like A'ishah bint Abd al-Syathi 'The Interpretation of li al-Bayan al-Qur'an al-karim.
Al-Zamakhsyari was a genius who is an expert scholar in the field of science Nahwu, language, literature and science as well as interpretation. Even in the aspects of language has revealed he successfully contributed to the beauty of the Qur'an and balaghahnya appeal. [31]
Likewise Jalalain work of al-Suyuti and al-Mahally, the nuances of language clearly illustrated in the peel of each verse which never deserted will study the niceties of style of the Koran.
Among mufassir modern woman who participated! part in Arab literature and social thought is popular with A'syah Abdurrahman al-Bint Syathi '. He is a lecturer at the faculty of adab in Cairo and on the faculty tarbiyah daughter. [32]
In the commentary, Tafsir al-li al-Bayan al-Qur'an al-Karim, Bintu Syathi 'focus on those aspects Balaghah Qur'an and express it with high literary.
H. Conclusion
This means that this study treats the Qur'an as a book of great Arabic, and the influence sastrawinya beautiful.
For al-Asfahani, the Qur'an is the sacred book of the Arab Artistika. Having completed studies on the literary aspect, al-Asfahani aimed at the content and quoting verses by taking whatever he wanted and in accordance with the discussion.
The Qur'an is a linguistic text which can be termed as the core text (core texts) in the history of Arab civilization. Not a simplification to say that the Arab-Islamic civilization is "civilization text" does not mean that tekslah that build civilization. That establishing and enforcing human civilization is the dialectic with reality on the one hand and dialogue with the text on the other. [1]
Al-Raghib al-Asfahani was one of the medieval thinkers who seek to understand the Qur'an over the deepening of the Arabic language. Through his work Mu'jam al-li Mufradat Alfaz al-Qur'an, he believes that means the most important in understanding the Qur'an is through mastery of the language. As this paper will be focused on the views of al-Asfahani about the Qur'an, Tafseer and ta'wil.
A. Knowing al-Raghib al-Asfahani
As far as tracking the authors do not find a full biography that discusses about the personality, life and basic intellectual history of al-Raghib al-Asfahani. The only major references that I use is through his work Mu'jam Mufradat li alfaz al-Quran al-Nadim ditahqiq by Mara 'Usyaily. So that the information obtained in name and place of residence, and his works that have not had time to meet the author.
His full name was Abu al-Qasim al-Husayn ibn Muhammad ibn al-Mufadhal. [2] Al-Asfahani is the ratio of the original place Asfahan city. However, he lived in the city of Baghdad. It is not known when he was born. To be sure, through the works produced can be inferred that he is an expert on the history and literature, an expert in the science Balaghah (rhetoric) and sya'ir.
His expertise in the field of language and all its branches appear in the description-lafadz lafadz vocabulary and notions which showed according to the location of the words in the sentence range
In this study, he focused solely on the nature and character of the Koran as a text language. This means that this study treats the Qur'an as a book of great Arabic, and the influence sastrawinya beautiful.
For al-Asfahani, the Qur'an is the sacred book of the Arab Artistika. Having completed studies on the literary aspect, al-Asfahani aimed at the content and quoting verses by taking whatever he wanted and in accordance with the discussion.As for some of the work of al-Raghib al-Asfahani is as follows [3]:
a. Minutes of Munabbihah 'ala al-Qur'an Fawa'id.
Tafdhil Nasy'ataini wa al-al-Sa'adataini Tahshil (which is printed in Beirut in the year 1319H).
c. Al-Akhlaq.
d. Adab al-Syathranj.
e. Afanin al-Balagha,
f. Verification of al-Bayan (which is a comprehensive study of various disciplines, namely the field of study of philosophy, al-aqa'id, al-morality, language, al-Kitabah, and ulum al-awa'il).
g. Book fi al-Tafsir.
h. Kitab al-Dzari'ah ila Makarim al-Shari'ah.
i. Li Tafsiir Muqaddimah al-Qur'an
C. The views of al-Asfahani of the Qur'an.
Al-Asfahani is a thinker who is very reliable in the field of the Koran. Among his thoughts on the Qur'an appears in the verses and phrases used in mukaddimah Mu'jam Mufradat alfaz li al-Qur'an. Among them are the following:
· انا انزلناه قرأنا عربيا لعلكم تعقلون
· وهذا كتاب مصدق لسانا عربيا لينذر الذين ظلموا
· إنه لقرأن كريم في كتاب مكنون لايمسه إلا المطهرون
· ولو أن ما في الارض من شجرة اقلام والبحر يمده من بعده سبعة ابحر ما نفدت كلمات الله
· قل هوللذين امنوا هدا وشفاء والذين لا يؤمنون في اذانهم وقروهو عليهم عمى
· يتلوا صحفا مطهرة فيهاكتب قيمة
Before outlining the views of Al-Asfahani of the Koran, according to the authors, not an easy thing to limit the definition of the Koran logically by grouping all kinds, parts and special provisions, has a genus, differentia and propium , so the definition of the Koran has a limitation that actually concrete.
As for a concrete definition for the Qur'an is present it in mind or in reality, for example pointing reading the Koran as written in the Mushaf or legible with oral. Thus Qur'an is Bismillahi ar-Rahim al-loving, ahhamdu lillahi rabbi al-alamin, and so on until the min al-jinnati wa al-nas. [4]
The scholars mention the definition of al-Qur'an that approached significance and distinguish it from the others by saying that, the Qur'an is the Word or the Word of God revealed to Prophet Muhammad, who was reading as worship. Within that definition there are limits "kalamullah", only revealed to the Prophet Muhammad, not the other prophets, as well as reading as worship, this excludes ahad hadith and hadith qudsi. [5]
Basically, al-Asfahani also have the same limitations with the above opinion, in which the words of the Koran have kekhususkan or limit the book which is only revealed to the Prophet Muhammad. With this understanding can distinguish other books, such as, the Torah, the Gospels and Psalms.
As for Al-Asfahani formulate views about the Koran should be studied first peeling the root word from the letters qa, ra ',' a. Qara'a have the meanings gather and collect, and qira'ah means collecting letters and words with one another in a structured speech. [6] Quran at first like qira'ah, the Masdar (infinitive) of said qara'a, qira'atan, qur'anan. Al-Asfahani quoting
إن عليناجمعه وقرأنه فإذا قرأناه فاتبع قرأنه
It means: "Verily, We're the guys at the expense of collecting it (in your chest) and (makes you smarter) to read. When we have finished to read it so follow his reading. (Q.S. al-Qiyamah (75): 17-18.)
Qur'anahu here means qira'atuhu (reading / how to read it). So it is Masdar wazan (conjunctions, tashrif) from lafadz "fu'lan" with focal "u" like "ghufran" and "syukran". According to Al-Asfahani, lafadz qira'atuhu, qur'an, qira'atan and qur'anan, has the same meaning. While the Koran is devoted as a name for the book revealed to Prophet Muhammad, so typical of the Quran to be the name of the book. [7]
In addition, the views of Al-Asfahani of the Qur'an can also be seen in his description of some of the names and attributes of the Koran. Then the author will outline a glimpse of Al-Asfahani expression of the names of the Qur'an. [8] Among the names of the Qur'an are as follows:
1. Al-Quran
إن هذا القران يهدي للتي هي أقوم ويبشر المؤمنين الذين يعملون الصالحات أن لهم أجرا كبيرا
It means: "Verily this Qur'an provides guidance to the (road) is more straight and give khabar happy Mu'min to people who do good deeds that for them there is great reward."
2. The Book
لقد أنزلنا إليكم كتابا فيه ذكركم أفلا تعقلون
It means: "Verily We have sent down to you a book in which there are reasons for you glory. Will ye not then understand. "
3. Al-Furqan.
تبارك الذي نزل الفرقان على عبده ليكون للعالمين نذيرا
Translation: "Blessed is He who sent down Al-Furqaan (Qur'an) to His servant, that he became a warner to the whole of nature"
4. Al-Zikr
إنا نحن نزلنا الذكر وإنا له لحافظون
It means: "Verily, We sent down the Qur'an, and We will truly preserve it."
5. Al-Tanzil
وإنه لتنزيل رب العالمين
It means: "And Verily this is a Revelation from the Lord of hosts"
From various indications above, the writer can formulate the view of al-Asfahani about the Koran is a great book that revealed by Allah to the Prophet Muhammad in Arabic, as well as a guidance for mankind, because the breadth of its cargo. [9]
Al-Asfahani attention to the Qur'an also seen in some paring of words related to the sciences of the Qur'an. For example about:
1. Muhkam and Mutasyabih.
Although not at length he put forward a conception of muhkam and Mutasyabih, but when it investigated the root word Syabaha and hakama, it is known that his views about muhkam are as follows:
According to the language, muhkam derived from the words hakamtu wa al-dabbata ahkamtu which means I hold the animal. The word al-hukmu means deciding between two things or two cases. Then the judge is a person who prevent the unjust and separating between the right with falsehood and between truth and falsehood. It said al-sqfihi hakamtu ahkamtuhu wa means I hold both hands of fools. Also said to be al-dabbata hakamtu ahkamtuha wa, which means I put on the animal's wisdom. [10] Wisdom in this phrase means controls mounted on the neck, this given that it serves to prevent him from moving in the wild. From this sense the word was born wisdom, because it can prevent the owner of the things that are not appropriate.
Muhkam means something that is affirmed. Ihkam al-kalam means affirming words by separating the news right from wrong, and things are straight from the misguided. muhkam is something that does not contain within it doubtful whether lafadz and meaning. So muhkam verses are verses that are born are clear and definite so as not to cause misunderstanding or require an understanding or deep thought.
The Mutasyabih tasyabuh literally means, ie, when one of two similar things with others. [11] And syubhah is a state in which one of two things can not be distinguished from the others because of the resemblance between them in a concrete and abstract . [12] So the verse is the verse that meaningful Mutasyabih vague or uncertain, that is, the verses that still requires a deep understanding and thinking, so it is interpretable. [13]
As for the verses Mutasyabih can be divided also into 3 parts. Namely: first, in terms of lafaznya Mutasyabih only (Mutasyabih Lafzi), second, in terms of their meaning alone Mutasyabih (Mutasyabih meaningful), and third, Mutasyabih lafadz well meaning (Mutasyabih lafzan wa ma'nan). The Mutasyabih lafzi divided into 2, first, the meaning of the return on lafadz single-lafadz. Sometimes due to the strangeness lafadz so do not have the possibility of other meanings, for example the word al-Ash, yaziffuna. Sometimes caused by Musharaka, for example lafadz al-yadi and al-'aini. Second, the meaning of the return on the number of sentences. Composed. In this case divided into 3 parts, first is caused by a sum word. For example the verse wa in khiftum alla fi al-yatama tuqsithu fankihu Thaba lakum ma mina al-Nisa'i. Second, due to the length of words, such as laisa kamislihi syai'un. Because if it says laisa mislahu syai'un the listener will be more obvious. Third, because the sentence structure. For example anzala 'ala' al-kitaba abdihi walam yafal lahit 'iwajan qayyiman. The composition is actually al-lahu kitaba qayyiman walam yafal 'iwajan. [14]
While Mutasyabih meaningful is God's nature and properties of doomsday. Because of these properties are not described clearly, so we have not got a real picture of these traits and can not feel its presence because it does not shape the nature of the type that can be felt.
The Mutasyabih Lafzan Ma'nan wa divided into 5 parts, the first: to cover because of the generality and specificity, such as al-Musyrikina uqtulu. Second, because of circumstances such as obligatory and sunnah, for example fankihu Thaba lakum ma. Third, because the period of such Nasikh and mansukh. For example, ittaqu Allaha haqqa tuqatihi. Fourth, because the place and conditions or background drop the verse, for example walaisa birru bi'an ta'tu al-al-buyuta min dhuhuruha, innama al-nasi'u ziyadatun fi al-Kufri. [15] The exegete who do not pay attention because the decline in the verse and did not understand the customs of ignorance, then be stuck on a wrong interpretation and understanding of the verse. Fifth because of the special conditions that make it an act that becomes valid or invalid. Such terms and conditions prayers wedlock. [16]
Thus, when the causes are explained explicitly it will be known that every thing mentioned by the commentators in his commentary on the verses Mutasyabih will not be apart of this division.
According to al-Asfahani about the possibility of knowing there are three verses Mutasyabih namely, first, there is no ability for humans to reach the true meaning that only God alone can know the meaning of the verses Mutasyabih, for example when the bari apocalypse. And the letters muqatha'ah in the Koran, Second, there is a way for humans to know the meaning of the verses Mutasyabih, such as knowing the meaning lafadz lafadz-foreign, and the laws that are difficult to understand. Third, only people who have a deep knowledge and specialized expertise that can understand the meaning of the verses Mutasyabih. This section is devoted to people who willed by God can understand the verses Mutasyabih. [17]
It is based on following God's word:
هو الذي أنزل عليك الكتاب منه ايات محكمات هن أم الكتاب وأخر متشابهات فأما الذين في قلوبهم زيغ فيتبعون ما تشابه منه ابتغاء الفتنة وابتغاء تأويله وما يعلم تأويله إلا الله والراسخون في العلم يقولون امنا به كل من عند ربنا
Meaning: "He is down to you the Book. Among these are the verses which are central muhkanwt Book, and others mutashabihat. However, the people in whose heart there is perversity follow what mutashabihat (something that is not obvious) from the Book, and seeking to make slander ta'wi her. Though, who knows his ta'wil only God and the people of deep knowledge that says we believe in it (the Book) derived from each side of our Lord. "(Surat Ali 'Imran (3): 7)
The above verse speaks about ittiba motion ', ie the motion mentality rather than the material on the mutasyabih, and the motion seeks to achieve two objectives through information maf'ul li ajlihi ibtigha'a said, that "slander" and "ta'wil". This means that motion is a motion-oriented mentality of the "target" and "objective", because it is a motion that "follow" is not a movement "back". [18]
Therefore, the definition is meant by the word "ta'wil" here is "arrive at the destination". This meaning is in accordance with the meaning "to make slanderous". The purpose of the mutasyabih follow is to make slanderous and arrive at the destination and its aftermath. Readings above verse stops at the name "Allah", and the subsequent sentence wa-ar fi al-'ilmi rasikhuna yaquluna considered as a new sentence. Meanwhile, 'ataf in this paragraph are considered as pengkontrasan between the two situations and the two groups (mutasyabih followers and followers in the next sentence). [19]
Clerical errors in understanding ancient verse above comes from their mistakes in understanding the meaning of "ta'wil", and in the conclusion that these verses make a general law or rule against which mutasyabih. Ta'wil purpose prohibited by such subsection is ta'wil that leads to slander, and ta'wil known only to God is ta'wil that lead to the "objective" and "effect" is not known by man. [20]
2. Nasikh and mansukh
The scholars in establishing the sense manuscript adhered to the two texts (verses) of the Qur'an, one of which makkiyah (Sura al-Nahl (16): Another 101dan Madaniyah. (Surah al-Baqarah (2): 106
Text makkiyah is
وإذا بدلنا اية مكان اية والله اعلم بما ينزل قالوا انما انت مفتر بل اكثرهم لايعلمون
It means: "If we replace a paragraph in another verse, but Allah knows what is revealed by Him, they said," ye are the people who are just making it up "even most of them do not know."
In this context, the "replacement" verse with other verses mean a change in existing law on a text with another text while maintaining the two texts. Therefore, the structure of the verse follows the pattern of conditional (requirement), while the content of the sentence (for terms) in the form of charges of the people of Mecca to Muhammad as a lie. This charge only indicates that they are supposed contradictions in the text.
Another verse that held the scholars in determining the meaning of the text is a paragraph madaniyyah, namely:
ما ننسخ من ا ية او ننسها نأت بخير منها او مثلها الم تعلم ان الله كل شيئ قدير
It means: "The verse anywhere that we nasakhkan or we make (people) forget him, we bring him better than or comparable with it. Do you not know that Allah hath power over all things. "
Context of the above text is different from the context of the previous text, the latter refers to the scribes of hostility against the Muslims and their resistance against the Muslims in all respects. According to them the verses of the Koran is contradictory. For example, their objection on the cancellation of the text on usury, while the same text promises believers a favor that will be repaid with ten to seventy-fold.
The second example, a clause inserted by the scholars into the abrogated, ie changes to the Kaba Qibla direction, while previously the Prophet and the Muslims in prayer facing the Bait al-Maqdis.
In essence, Al-Asfahani in elaborating a definition of naskh and mansukh also basing on the second paragraph above, but Al-Asfahani more detail in peeling root.
Naskh according to the language used to sense izalah (remove). For example: nasakhat al-al-dhilla Syamsu means, eliminating the shadows of the sun; [21] and al-rihu wanasakhat Asara al-syamsa means, eliminate wind trail. [22] The word meaning of naskh is also used to move things from one place to another place. For example: nasakhtu al-kitab means, I move (copy) what is in the book. In the Qur'an it is stated: inna kunna nastansikhu ta'malun ma bud (al-Jasiyah [45]: 29). That is, we move the (record) into a sheet of deeds (charity record).
According to the term naskh is raised (eliminating) the law of Personality 'to the proposition of law (khitab) Personality' to another. With the word "law", it is not included within the meaning of naskh eliminate the "permissibility" which is the origin (al-al-asliyah bara'ah).
On this basis, then the meaning abrogated according to al-Asfahani is replace the text of a law other law but by retaining the two texts.
Mansukh is a law that removed or eliminated. Then verse Mawaris or law contained therein, is abolished (Nasikh) legal testament to both parents or relatives (mansukh). From the above description it can be concluded that in naskh required the following conditions:
Mansukh law is the law of Personality '.
Elimination theorem khitab law is coming over later syar'i of khitab whose law mansukh.
Khitab yang mansukh law is bound (restricted) with a certain time. Because otherwise the law would expire with the end of that time. And thus not called naskh. \
D. View of Tafsir al-Asfahani.
There are differences among linguists about the etymological origins of the word "interpretation", whether it comes from fassara, yufassiru, interpretation, or derived from safara. Similarly, according to al-Asfahani, if the word al-Fasru interpreted "observation physician to water", and said al-tafsirah is "urine" is used to indicate the presence of disease, and the doctors examined based on its color to indicate the presence of disease for the sick " then we are faced with two cases namely, the first material that observed the doctor to reveal the disease, called tafsirah. And the second is the action that enabled him to examine the matter and reveal the disease. [23]
The material examined physician presented the "medium" used the doctors to be able to find the disease. This means that the 'interpretation', namely the discovery of the disease the patient, requires the matter (object) and observation (substance). [24]
The next word has many meanings safara point is travel and relocation. From this meaning came the disclosure of meaning and appearance. Named "Musafir" because it reveals the hood covering his face. While Safar means opening the faces of travelers and morals, their morals, so it appears what was previously closed. Asfar al-qaum means they entered the morning. Asfara means to illuminate before sunrise. Safara wajhuhu husnan wa asfara means his face was shining. In the Qur'an there is a saying: wujuhun yauma'idzin musfirah. Al-Farra 'says: that her face was shining.
From this material there are as-Safir said, the envoy and peacemaker between groups, as-Sufara plural form. Perhaps the meaning is concerned with understanding the displacement and movement. Safartu bayn Qaumi, which means I try to reconcile them.
Ibn Arafa said: The angels called safarah since appeared between God and His Prophet. Abu Bakr said: They are called by safarah because they bring down the revelation of God, His permission, and anything that can be used to reconcile humans. There are expressions in the hadith: The parable of good people like safarah Qur'an, ie the angels. So called because he can explain something. On the basis of this explanation, understanding safarah (simplex: sapphire) relating to reveal and explain the meaning, other than related to the motion and mobility. [25]
On that basis, the word interpretation stems from the word al-fasru or as-safru, they both have the same elements of word formation: sin-fa'-ra, 'so that both materials are ultimately meaningful one, that reveals something hidden through a mediator who is considered a sign in order to uncover the hidden and subtle.
Therefore, Ibn Faris argues that: "for the express purpose of a phrase or statement can be restored in three ways, namely meaning, interpretation, and Tawil. All three, though different, but the point adjacent. Meaning is the purpose and intent. Sentence: 'unitu bi al-kalam kadza Hadza, this means my intention. He is a derivation of the word idhar, ie show. Sentence: 'anal al-qirbatu, meaning if you do not save water, even showing it. This meaning is the same as the phrase 'unwan al-kitab. Some say the origin of the meaning of the word comes from the words serve targeted Arabs: 'Anat nabat bi ard al-hasan, meaning the earth brought forth good crops. [26]
Thus, the interpretation according to the language comes from the show and reveal the meaning. According to the language it comes from tafsirah Masdar, which is a bit of water used for sample physicians. With the observations that he can find a patient's disease. Similarly, an exegete who reveals the problem verses, stories, and its meaning, and cause downs. Thus, the interpretation is the revelation of intent that is locked by word and issued something muffled to understand. Fasara and fassara words have the same meaning, only the more widely used form more than three letters (fassara). Abu al-Fath ibn al-Jinni put on the form of al-Masdar fasr when naming its terms.
The use of the word at-Tafsir of al-Qur 'an with understanding to explain, that in Surat al-Furqan:
ولا يأتونك بمثل إلا جئناك بالحق وأحسن تفسيرا
It means: "It is not the infidels were coming to bring something odd, but We bring to you something that is true and the best explanation."
The verse relates to a refutation of the idolaters of Mecca which often hurt the Messenger of Allah with their attitudes and doubting his prophetic treatise. They never mention the Qur'an as "a lie that was held-held by Muhammad and he was assisted by the other".
E. The views of al-Asfahani about ta'wil.
Before outlining the views of al-Asfahani of ta'wil, will be slightly touched on that word ta'wil appeared in Al-Qur 'an as much as 17 times, [27] while the word interpretation appears only once. Surely this indicates that the word ta'wil more popular in the umumya language, and in particular texts, rather than the commentary said. Perhaps, the secret behind this is that ta'wil a concept known in pre-Islamic civilization associated with the interpretation of dreams or ta'wil al-Hadith. [28]
The root word "ta'wil" comes from the word al-initial mean back / return (ruju '' ala, ya'ulu, awlan, ma'alan means raja'a. Awwala ilaihi as-syai 'means to restore him. In a there is a hadith saying: man ad-dahra shama shama wa fa la la la (Whoever fasted all time in fact he did not fast and will not get good). The word "ta'wil" here is a form of the word "taf'il" from the word awwala work, yu'awwilu, ta'wilan, and is essentially a form of word-style, which means ya'ulu home or back.
Thus, understanding ta'wil is back at the origins of things, whether it is in deed or story, and it was done to reveal the meaning and substance.
F. Differences Tafseer and ta'wil
After knowing the meaning of "interpretation" and "ta'wil 'according to the language, there are important differences between the two is reflected in the fact that the process of" interpretation "requires" tafsirah ", ie a medium that commentators observed so that he can reveal what she wants, while" ta'wil "is a process that does not always require this medium, sometimes even based on mental motion in discovering the origin of a symptom, or in observing the consequences. In other words, ta'wil can be run on the basis of such a direct relationship between the "substance / subject" and "object", while this relationship is in the process of "interpretation" is not a direct relationship but the relationship through the medium of language in the form of text, or as something that is meaningful . [29]
In these two situations there should be a medium that presented the "sign", where the sign is the understanding of the object by the commentators can take place.
The difference made by the scholars and commentators ta'wil according to the terms we can feel the existence of some differences according to the language. From the sides of this, they limit the interpretation is sometimes on the external aspects of the text, besides the text itself, so the interpretation is:
"Science is about low verse, letters, and stories relating to the verse, the signal is in it, and madaniyyah makkiyyah chronology, muhkam and mutasyabih, Nasikh and mansukh, typical and 'am, mutlaq and muqayyad, mujmal and mufassar . In addition, there is added: the science of halal haram, promises and threats, commands and prohibitions, ibrah and parables. This is the aspect that is not permissible for ra'yu to intervene. "[30]
Meanwhile, according ta'wil barasal language of al-AWL. Sense of the phrase: Ma ta'wilu Hadza al-Kalam? Some say: 'ala al-Amr ila kadza, meaning that the matter be so .... The word is derived from al-ma'al, which is due and the final conditions. Awwaltuhu fa 'ala, meaning I made him turn back, then he turned back, so that means directing said ta'wil paragraph on the possibility of meaning. Some say it came from 'iyalah, which is set up so as if the person who to his ta'wil kalam kalam and put meaning to set in place on the pen. "
Here, the interpretation seems special to general aspects of the external text, such as knowledge of an-nuzul Asbab, stories and madaniyyah makkiyyah, Nasikh and mansukh. All science is science-based iknu naqliyah according to the history of ancient scholars. In the sciences there is no place for diligence but only provide an assessment of these narrations or trying mengkompromikannya as we know it in previous chapters. Pointing to the 'dm and distinctive, and muqayyad mutlaq, mujmal and mufassar, a designation of the semantic aspects ijtihadiah where mufassir have a role in it defined, but it is simply a designation of "knowledge" about what was said ancient scholars around the problem them. The same applies to the knowledge of halal and haram, promises and threats, commands and prohibitions, ibrah and parables. Science commentary through restrictions on appearance as a science which brings together all the science that serve as an introduction for ta'wil who presented the pen-ta'wil efforts in the "lead" paragraph on the possible meaning of the verse. On that basis, "interpretation" is part of the process "ta'wil", and the relationship between the two is the relationship between the typical and the 'am on the one hand, or naql relationship with ijtihad on the other hand, the relationship expressed by the scholars of the ancient with the name and dirayah riwayah.
Some say: ta'wil trying to reveal the meaning of that is locked. Therefore, al-Bajili said: Tafseer related to riwayah, and related ta'wil dirayah. Abu Nasr al-Qushayri says: in the interpretation being put forward is to follow and listen while istinbat only done on what to do with ta'wil.
Abu al-Qasim ibn Habib al-Naisaburi, Baghawi, al-Kawasyi, and others say: ta'wil is directed at the meaning of the verse according to which before and after it made possible by the verse, not contrary to the Book, and as-Sunnah through istinbat.
"Ta'wil" relates to istinbat, while commentators generally dominated by naql and history. This difference is contained in one important dimension of ta'wil process, namely the role of the reader in the text, and facing in finding meaning. The role of the reader or pen-ta'wil is not an absolute role that converts text ta'wil be subject to subjective interests, but ta'wil must be based on knowledge of some science which is undoubtedly related to the text, and is in the concept of "interpretation". Pen-ta'wil should know well about the interpretation that enables it to give "ta'wil" received in a text, ie text ta'wil that are not subject to the subjective and ideological interests.
This was revealed by ancient scholars as ta'wil prohibited and contrary to what is said and understood from the text.
G. Al-Asfahani contributions in the study of the Qur'an
Donation will greatly help thinking the reviewer of the Koran, especially lay people who have not mcndalam kebahasaanya knowledge. However, it should be observed that al-Asfahani not like the exegete who tried to interpret the Koran through the linguistic approach, as al-Zamkhsyari with al-Kasysyaf, Jalaludin al-Mahally and Jalaluddin al-Suyuti in jalainnya commentary and much more once the exegete linguist. Especially the contemporary exegete like A'ishah bint Abd al-Syathi 'The Interpretation of li al-Bayan al-Qur'an al-karim.
Al-Zamakhsyari was a genius who is an expert scholar in the field of science Nahwu, language, literature and science as well as interpretation. Even in the aspects of language has revealed he successfully contributed to the beauty of the Qur'an and balaghahnya appeal. [31]
Likewise Jalalain work of al-Suyuti and al-Mahally, the nuances of language clearly illustrated in the peel of each verse which never deserted will study the niceties of style of the Koran.
Among mufassir modern woman who participated! part in Arab literature and social thought is popular with A'syah Abdurrahman al-Bint Syathi '. He is a lecturer at the faculty of adab in Cairo and on the faculty tarbiyah daughter. [32]
In the commentary, Tafsir al-li al-Bayan al-Qur'an al-Karim, Bintu Syathi 'focus on those aspects Balaghah Qur'an and express it with high literary.
H. Conclusion
This means that this study treats the Qur'an as a book of great Arabic, and the influence sastrawinya beautiful.
For al-Asfahani, the Qur'an is the sacred book of the Arab Artistika. Having completed studies on the literary aspect, al-Asfahani aimed at the content and quoting verses by taking whatever he wanted and in accordance with the discussion.
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