Raghib Asfahany Thought About Tafsir and Ta'wil

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.

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Hermeneutic’s in Religious and Islamic Context

A. Preliminary
Dismantling reasoning (episteme) classic that is still firmly entrenched in the consciousness and beliefs of Muslims, especially those associated with an understanding of the Qur'an, Sunnah, Hadith, Fiqh, etc.., Is an important task that should be done by Muslim scholars and intellectuals the present. [1] Therefore, the reason the classic-with-all his glory was not the product of thought is sacred and should be applied in all space and time. It thus induced, not just distance that is too much time between the "first" with "now," but because the product of classical thinking a lot that are not relevant to the current context, so that, if not critically re-examined will jeopardize the future of Islam itself. [2]
Moreover, if the classical sense is still consecrated, then as a consequence, Muslims will never be able to get up and move for reform in all fields, as was done by Western-Europe so far. It thus is not meant to glorify the modern sense of Western-Europe and make it the ultimate example to replace the classical logic of Islam. Absolutely not! Therefore, the attitudes and actions thus, clearly indicate "kelatahan" are not to be proud of. But what is important to note, that Muslims will remain collapsed even death, if it stays on the consciousness of the past while they live in the present with problems and challenges far more complex than what is faced by classical scholars centuries ago.
B. Relationship Author Text and Reader
The problems are fundamental in assessing the hermeneutic problem of text, both text historical and religious texts, relating to tradition, on the one hand, and with the author on the other. [3] But most of it is how that problem will not disrupt relations between the author (author), interpreter (reader) with the text, the dynamics of the struggle of Islamic legal thought in particular and Islamic thought generally. Even more so when the question of the triadic relationship with the reality in which each of the dialectical process of creative and critical.
In the process of interpretative understanding of the text that is claimed to have only one true and final interpretation, then this kind of action implies a violation of the integrity of the author (author) and even the integrity of the text itself.
Furthermore, how contemporary hermeneutics figures such as William E. Paden, Richard C. Martin, Shahrur, Nasr Hamid Abu Zayd, and Khaled Abou El-Fadl apply the base thoughts?. They loudly and sharply criticized the conservatism of Islamic thought and trying to deconstruct the hegemony of classical thought which is still firmly entrenched in knowledge and awareness of Muslims. With their loud calls upon all Muslims to "dissect and flay" Islamic thoughts during this down to the roots of the most within, that system of thought (episteme), which embraced Islam until now.
William E. Paden
Demonstrate proper noun religions such as Islam, Catholicism, Protestantism, Hinduism, and Buddhism is very easy, but the most basic is what the abstract noun form of the various religions? In his book, Interpreting the Sacred: Ways of Viewing Religion, Paden offers a method of viewing (viewing) through interpretation of religion which will be full of frames from the interpreter. [4]
The existence of "truth claims" (claims of truth) that are often attached to the name of religions, because do not know or abstract noun less familiar territory that became the foundation for logical-ontological existence of each proper noun. From here anyway actually began with the difficulties surrounding the question of the historical-religious plurality that is embraced by various groups, religious groups and sects in the historical-empirical level. Each has at once particular and universal dimensions.
Religion, according to Paden, not just limited to explaining the relationship between man and his God, but also involves the awareness group (sociological), awareness of the origins of religious quest (anthropological), fulfilling the need to establish a strong personality and peace of mind (psychological) even certain religious teachings can be investigated the extent to which linkages with the ethical teachings of the view mode of life which gives a strong impetus to obtain the optimal degree of welfare (economic). [5]
From this it appears, that the phenomenon of "religion" does need to be approached in a multi-dimensional approaches. To reduce the burden of difficult issues of religious plurality, Paden offers two approaches (viewing) as follows:
First, anthropological approach to the phenomenon of human religiosity. Approach and understanding of the phenomenon of human religiosity through anthropology, is to approach and understand the "object" of religion from different angles in different observations. From this will come an understanding of sociological, historical understanding, and understanding of the psychological phenomenon of human religiosity. [6]
Second, a phenomenological approach, which is a form of scientific approach that seeks the essence or the essence of what is behind all forms of manifestation of religion in human life. Phenomenological approach is very important because this is where the actual plurality of religious communities can be understood completely, so no need to bring the conflict that does not mean among different understanding and appreciation of a particular religion. (More profound will be described in a separate chapter). [7]
Cooperation between the two approaches are complementary and reinforce each other so that expected can be obtained complete picture of human diversity in general, without prejudice to the appreciation of the form of faith that are particularistic-historical-exclusive.
Thus, the theological approach simply is not enough to see the phenomenon of human religiosity in general. Because the approach to theology in the end only cultivate the "truth claims".
Paden also illustrates some of the theories in a variety of anthropological study of religion can be found a positive relationship between religious beliefs with economic and political conditions.
First, Karl Marx (1818-1883), saw religion as the opium poppy or a particular community that prompted him to introduce the theory of class conflict or disagreement. According to him, in any religion can enable by certain circles to preserve the status quo of the role of religious leaders that support the capitalist system in Europe that the Christian religion. [8]
Underprivileged segments of society and the poor, are generally more attracted to is messianic religious movement, which promises to change the social order. While the class of the rich are more likely to maintain the established order of society which is economically beneficial because of it.
Second, Max Weber (1964-1920). [9] He saw a positive correlation between the Protestant doctrine with the advent of the spirit of modern capitalism. Protestant ethic seen as a forerunner to the work ethic of modern industrial capitalist society. Furthermore, Clifford Geertz in his work The Religion of Java see any social classification in muslin Java community, between students, gentry and abangan. Although the results of anthropological research in East Java received a rebuttal from a variety of other social scientists.
Third, Sigmun Freud (1856-1939), an association between religion and psychotherapy. Freud associate religion with the Oedipus complex, the infantile experience of a child who is helpless faced with strength and power of his father. In psychoanalysis, Freud reveals the relationship between the Id, Ego, and Super Ego. [10] These findings give a "warning" against some specific religious cases are more related to social and psychological pathology.
If Freud was by some considered too minor to see the phenomenon of human religiosity, another case with expert psychoanalysis, CG Jung, [11] which actually even find the results of psychoanalysis who turned the direction of what was discovered by Freud. According to him, there is a very positive correlation between religion and mental health. [12]
Richard C. Martin
Picture of the human phenomenon of religion, is actually not as simple and as easy as it is commonly imagined by many people. Historical theories that emerged from empirical sociological and psychological approaches, leading to a worldview which is projeksionis, namely how to study something to see "religion", just as a mere social phenomenon, thus losing the feel of the sanctity, purity and normativitasnya. [13]
Concern is further demanded a new approach, namely phenomenology. In an era of religious plurality, according to Richard C. Martin, the phenomenological approach can contribute quite valuable for the study of religion. This approach seeks to obtain a more complete and more fundamentally about the phenomenon of human religiosity. phenomenology was inspired by the philosophical approach developed by Edmund Husserl, who seeks to obtain "essence" of human diversity. This phenomenological approach directing efforts toward the back, which is to restore the study of religion which is the historical-empirical to the hilt so that not too far beyond the limits of their authority. With the approach of phenomenology, truth claim, which is characteristic of theological thought, in relative terms will be restrained.
Phenomenological approach to the limelight, in fact confined to the quest "essence", "meaning", and "fundamental structure" of human religious experience. [14] In the essence of human experience there are irreducible and that the fundamental structure of human religion. Rudolf Otto found the "wholly other" a feeling that the other really, awesome, touching, exciting and soulful religious person. G. Van Der Leeuw, further emphasizing a person's dependency on substances that Supreme power (power). Mircea Eliade underscores something "holy" (the sacred) that can not be separated from human religious phenomena. [15]
That's among the things that are considered fundamental by the phenomenological approach when dealing with the reality of human religious experience. This means that any fundamental structure of human religious experience, the basic properties are always in it.
If this approach tends to emphasize the truth claims of theology which implies the insulation or divisions of understanding, then the phenomenology freed from the demands and implications like that, without the need ensnared by the form of "formal" institutional religion. Phenomenology trying to get the whole picture as well as the fundamental structure of human diversity in general (uneversal, transcendental, inclusive), and instead of a picture that is particular-ekskluisif.
Muhammad Shahrur
Muhammad Shahrur, controversial liberal thinkers of Syria, dubbed as "Immanuel Kant" was the Arab world and "Martin Luther" of the Islamic world is an intellectual who has a critical awareness of the deterioration and stagnation of Muslims who are sanctified classical reasoning is irrelevant with the present reality. [16]
Fundamental problems that gave rise to anxiety Shahrur to conduct a study of Islam, is the reality of contemporary society and the reality of the doctrine of Islamic tradition (turas) in Islam. Shahrur see that the Muslim community is still polarized into two camps. First, those who adhere strictly to the literal meaning of tradition. Secondly, those who tend to call for secularism and modernity and reject all of Islamic heritage, including the Al-Quran as part of an inherited tradition. The characters in this group is Marxian, Communists, and others. [17]
According Shahrur, two groups have failed to fulfill their promise to provide modernity to the people. The failure of the two camps is then led to the third group, and Shahrur claim in this group, which calls back to al-revelations, with a new paradigm with the spirit of "treat the Koran as if he had just been revealed and the Prophet Muhammad's death yesterday ". [18]
Such understanding necessitates to understand the Qur'an in accordance with the context in which they live and eliminate keterjebakan thoughts on the products of the past. [19] a modern Muslim, thus more qualified to understand the Qur'an according to the goals and realities modern surrounding. In other words, states that the authority would Shahrur understanding of divine messages lies on the shoulders of the current generation, not the responsibility of generation in the 7th century or earlier generations of clergy leaders.
Historical reality in the 7th century when the Koran down, is one form of interaction and interpretation effort, which is certainly not as a final product. All actions except those containing the value of tradition aspects of worship [20], Hudud, and al-Sirat al-Mustaqim [21] which is not bound to space and time.
However, Shahrur not a thinker "talkative" who can only throw "hot ball" of thought into the midst of a society without a solid knowledge base as much done by the "thinker" other. At least, in four of his book, al-Qur'an wa al-Book: Qira'ah Mu'ashirah (1994), Durasah Mu'asirah Islamiyah fi al-Daula wa al-Mujtama '(1994), al-Islam wa al- Faith: Manzumat praying qiyaam al (1996), and li jadidah Nahwu Usul al-Fiqh al-Islamy: Fiqh al-mar'ah (2000) looked Shahrur seriousness in working on and finalizing ideas.
In the books that he concocted the idea with the philosophy that he dug from the Western and Eastern philosophers, like Kant, Hegel, Karl Marx, AN Whithead, Ibn Rushd, Charles Darwin, Newton Isaanc, al-Farabi, al-Jurjani, F. de Saussure, Izutsu, W. Fichte, F. Fukuyama, etc.. Of them was, Shahrur reflect and generate ideas that pithy and surprising. Furthermore, Shahrur also complements the methodology with the tools of modern mathematics. So it is no exaggeration if Andreas Cristmann states that actually use the approach Shahrur defamiliarization (penidakbiaasaan); because Shahrur thought it "strange" for the ears that have been crowded and filled with classical orthodox discourse. [22]
One of the contributions Shahrur in contemporary jurisprudence is the study of the theory of limits (nadzariyyat al-hudûd). Through the Book wal al-Qur'ân: Qirâ'ah Mu `âshirah, Shahrur asserts that the theory of limits is one approach in the diligence, which is used in assessing muhkamât verses (verses that contains a message of law) in Al-Qur ' an. Terma limit (hudûd) used Shahrur refers to the notion of "limits of God's provision that should not be violated, but in it there is the ijtihad that is dynamic, flexible, and elastic." [23] He states that God has established concepts the legal maximum and the minimum, "al-istiqamah" (starightness) and "al-hanifiyyah" (curvature), while engaged in two human ijtihad these limits. [24]
Limit theory makes four significant contributions to the enhancement of Jurisprudence. First, the theory of limits, Shahrur has managed to do a paradigm shift (paradigm shift) that is very fundamental in the field of jurisprudence. During this time, the notion hudûd jurists understood as rigid as the verses and hadiths that contain sanctions law (al-`uqûbât) that should not be added to or subtracted from the provisions set forth, such as hand amputation for theft, 100 lashes for adultery, and so forth. While the theory of limits (nadzariyyat al-hudûd) offered Shahrur tend to be dynamic and contextual, and not only in regards to legal punishment (al-`uqûbât), but also about other legal rules, such as (women, polygamy, inheritance, usury , etc.). [25]
Second, the theory of limits Shahrur offers minimum provisions (al-hadd al-Adna) and maximum (al-hadd al-a `la). That is, the laws of God are positioned to be elastic, long remain in between the specified limits. Human ijitihad region, according to Shahrur is between the minimum and maximum limits.
The elasticity and flexibility of the law of God seen in the case of women's clothing (libas al-mar'ah), Shahrur argued that the minimum threshold is a women's clothing satr al-juyub (Sura al-Nur: 31) or closing the chest (breasts), and not bare round. Limit is the maximum cover their whole body, except the two hands and face. In this case, women who wear headscarf model "hijab slang", actually has complied with God, for it is still in the area between the minimum and maximum limits. Conversely, women who cover their whole body (including the face veil for example) is considered to have been out of hudûd Allah (Allah's limits), because it exceeds the specified maximum limit of the Qur'an. [26]
Third, the theory of limits, Shahrur deconstructed and reconstructed the methodology of ijtihad, mainly against hudûd verses that have been claimed as muhkamât verses that are definite and contain only a single interpretation. [27] Through the theory of limits, Shahrur want a reading verses muhkamât productively and reading (qirâ'ah muntijah), rather than repetitive and retrospective readings (qirâ'ah mutakarrirah).
Fourth, the theory of limits, Shahrur want to prove that Islam is really a doctrine that are relevant to each space and time. Shahrur assumed, the excess message of Islam is that it contains two aspects of motion, that motion is constant (istiqâmah) and a dynamic and flexible (hanîfiiyah). Islamic elastic properties are located within the frame theory limit by Shahrur understood as the bounds or restrictions That God has placed on mans freedom of action (the Lord has placed restrictions on the freedom of man). [28]
Analytical framework based on the theory of limits of two main characters are the teachings of Islam (the constant starightness and the flexible curvature) would make Islam's survival. Two things that oppose it and then gave birth to a linear motion of the dialectic (al-al-jadaliyah harakah) in knowledge and social sciences. From there a new paradigm is expected in the Islamic legal legislation (tasyri '), thereby enabling the creation and development of the dialectic of the Islamic legal system continuously
Nasr Hamid Abu Zayd
Spirit clung efforts by Abu Zayd did not differ with Shahrur, which examines the tradition and reality, in particular religious tradition (al-al-turas early). By using the "discourse analysis" as a methodological device. Through some of his works, such as al-Imam al-Shafi'i al-Idiyulujiyyah Ta'sis wa al-Wasatiyah (Imam Shafi'i: Moderatisme, eclecticism, Arabism: 1997), Al-Nass al-Sulthah wa al-haqiqah (Text , Authority, Truth: 2003), and al-Khithab naqd al-Diny (Critique of Religious Discourse: 2003), Abu Zayd attempted demolition of the structure of discourse through the nakedness of the roots, which claimed that the discourse was a direct product of religious texts . [29]
Nasr Hamid Abu Zayd prove that the academic activities undertaken Muslim scholars are reading repetitive (al-al-mutakarrirah qira'ah), Abu Zayd criticized by ideologically tendentious reading of the term (al-al-mugridah qira'ah al-mulawwanah) and readings The a-historical (al-al-la qira'ah tarikhiyyah). As Abu Zayd proposes his offer productive readings-hermeneutical (al-al-muntijah qira'ah). [30]
To prevent text from this kind of ideological manipulation, Abu Zayd proposed the theory of interpretation which is based on the interaction of text created by the culture system. Hermeneutic approach advocated Abu Zayd consists of two steps dialectic with each other. First, the need to rediscover "the meaning of origin" (al-ashliyyah dalalah) of text and cultural elements as well as by placing it within the socio-historical context of its emergence. [31] In interacting with text (turats), an exegete should consider the historicity of the text. [32] This means putting the text in its context in an effort to uncover the original meaning, then entered the historical context, and further language specific context of the texts. Thus, the meaning is the sense of historical context and strukturisasinya formation. [33]
Second, the significance (magza), which is historically contextualize the meaning of the text into the socio-cultural reality of the reader. To clarify the various socio-cultural frame current and practical purpose of encouraging and directing a variety of interpretations, so as to distinguish the ideological content of the interpretation of the original historical meaning.
A reading of "productive" is produced when these two steps didialektikkan continually and without ceasing, "a pendulum movement between the original dimensions (ashl) and destination (ghayah), or between the sign (dalalah) and significance (maghza). [34] No two movements above, between meaning and significance, both to intimidate each other and reading each other away from the insight that people want and will fall on the mainstream (Talwin).
Khaled Abou El-Fadl and criticism
According to him, Islamic scholars (conservative) who claim to have religious authority as well as "representatives" of God on earth, nothing but the 'keeper of truth "which finds no basis in reality in terms of epistemological interpretation and religious thought. Khaled Abou El-Fadl explains that much of what scholars who have the power or authority [35] Lord (author) by the readers (reader) is an act of despotism and simultaneously forms diversion (corruption) of the real logic of Islamic law to be straightened by a community of interpreters (community of interpreters).
Consequently, if the text's meaning is understood only unilaterally assuming that the reader (reader) was given the mandate and full power to replace the role of the author (author) and simultaneously eliminate the integrity of the text, then the resulting is a form of "interpretive despotism" (arbitrary interpretation) . This is what Abou El-Fadl with "authoritarianism", ie measures that limit the purpose of God (the Will of the Divine) of the text.
Yet according to Abou El-Fadl: "... .. When the social environment change and evolve, the role of various history is also changing and evolving. A history that may have little impact on an era will have an enormous impact on other days. A history that is deemed credible in an age likely to be unreliable in another era "[36]
For that, what is needed is always doing the negotiation process (Negotiating process) continuously and reciprocity not only between the interpreter community (community of interpreters), but also live interaction between the author (author), text, and readers (reader). Given the complexity of problems faced by society, the understanding of the text can not be determined either by the author (author) and readers (reader) unilaterally. Thus there is a balancing process between the various interests of the charge carried by each party. [37]
This negotiation process mengaharuskan that every actor should be respected and the role of each party should be considered seriously. In this regard, Abou El-Fadl set five conditions as a safety valve in order to avoid arbitrary action in the interpretation of texts, namely: first, self-restraint. [38] The definition of self-restraint is a necessity to control and self-control in a spirit wafauqa kulli Dzi ilmin 'alim [39] and wa God knows best. Both expressions are acting as epistemology and moral claims. Therefore, each party involved in the discourse should not be mastered, pressed, and dominate the other parties both want to find the meaning of the text. In Islamic law known as the phrase "every mujtahid is correct". This expression can be understood properly when in public areas such as the consensus or sit together to find each subject objectively. Thus, the search for meaning will remain open and there is no finality that tend to be arbitrary. [40]
Second, diligence (seriously). [41] As one of nature is really mujtahid has been exerting all efforts in finding rational and understanding of relevant orders relating to specific issues. Not easy to measure the standard of seriousness, but, at least this assumption requires that every mujtahid or a community of interpreters to ponder, to maximize its efforts in investigating, reviewing, and analyzing existing data. While the standard of seriousness that must be met is what is rationally required to meet the other four conditions. The Qur'an unequivocally condemn those who make claims about God or act in the name of God without science is based, only on the basis of sheer lust, pride, or self-interest.
Third, comprehensivness (consider various aspects related). [42] In understanding the meaning, other than using textual evidence, other factors that need to be considered by the community of interpreters is also utilizing the experience of cultural-sociological-anthropological, considering the habits and human psychological temperament, looks at the fundamental values ​​philosophically, and the progress of natural science, and Islamic studies.
Without considering the background of expertise and scientific community of interpreters at the top, then the interpretation of the results generated will be stuck on authoritarianism in various fields of Islamic law in general and particular.
Fourth, Reasonableness (prioritize actions that make sense) [43], community of interpreters should make an effort of interpretation and analysis commands of God in a rational way. Although rationality is seen as an abstract concept, but at least it is something that in certain circumstances is deemed correct in general (common view). That is, in determining the meaning and interpretation of community should know the meaning of community by considering whether a particular meaning can be understood by other communities.
Fifth, honesty (honesty). Being honest and trustworthy is where the community of interpreters does not hide, deliberately limiting some orders due to various reasons. Honesty here include not being pretended to understand exactly what is not known and to be frank about science and its ability to understand the text.
To strengthen the building epistemological, Abou El-Fadl also establishes four basic assumptions that serve as the basis for the determination of its jurisdiction, namely the assumption of faith-based, value-based assumptions, based on methodological assumptions, and based on reasonable assumptions.
C. Cover
Thus, variants of growing criticism in such a way that still can be seen in their works. Despite criticism carries a different discourse, above all contemporary thinkers agree that the treasures of Islamic scholarship for this is still often treated within the framework of repetition, rather than progression.

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