Kinds of Qur'anic Interpretation Methods
Afifah Rafidatikna
Fakultas Ilmu Tarbiyah dan Keguruan
Universitas Islam Negeri Maulana Malik Ibrahim Malang
e-mail: rafidafifah@gmail.com
Abstract
Alquran is a holy book that is used as a guide and the
main guide for Muslims. Therefore, it is obligatory to understand and interpret
the content of the Qur'an. Along with the development of the times, comes the
increasingly diverse problems of life. To be able to solve all the problems of
life, mufassir needs a method to explain the verses of the Qur’an so
that in interpreting it does not cause a distorted understanding. There are
four methods used to interpret the Qur'an, the tahlili method, the ijmali method,
the muqaran method, and the maudhui method. The four methods have advantages
and disadvantages of each.
Keywords: Alquran, Method of Interpretation
Abstrak
Alquran merupakan kitab suci
yang dijadikan pedoman dan petunjuk utama bagi pemeluk agama Islam.Oleh karena
itu, wajib hukumnya untuk memahami dan menafsirkan kandungan Alquran.Seiring
dengan berkembangnya zaman, muncullah permasalahan kehidupan yang semakin
bermacam-macam jenisnya.Untuk dapat menyelesaikan segala problematika
kehidupan, mufassir membutuhkan metode untuk menjelaskan ayat-ayat
Alquran agar dalam menafsirkannya tidak menimbulkan pemahaman yang
menyeleweng.Ada empat metode yang digunakan untuk menafsirkan Alquran, yaitu
metode tahlili, metode ijmali, metode muqaran, dan metode maudhui.Empat metode
tersebut memiliki kelebihan dan kekurangannya masing-masing.
Kata Kunci: Alquran, Metode Tafsir
A.
Introduction
The
Qur'an is a living guide for human safety both in this world and the hereafter.
In accordance with the word of Allah SWT in QS. Al-Baqarah verse 185
…الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَىٰ
وَالْفُرْقَانِ
The Qur'an, a guidance for the people and clear proofs of
guidance and criterion.
In addition, the Quran is the first and
foremost source of Islamic law in which the word of God is contained.
Therefore, as Muslims, it is obligatory for us to know the content of the
Koran. Although the Quran was revealed in Arabic and uses Arabic, the Quran is
not specific to the Arabs only but to all humans. Therefore Allah has made it
easy for the Quran to be learned according to the word of God in the QS.
Al-Qamar verse 17
وَلَقَدْ
يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ
And we have certainly made the Quran easy for
rememberance, so is there any who will remember?
To understand
Allah's revelation, interpretation is needed so as not to cause distorted
understanding. Abdul Hayy al-Farmawi divided the interpretation method into
four types, namely the tahlili interpretation method, the ijmali interpretation
method, the muqaran interpretation method, and the maudhui interpretation
method.[1] This paper will discuss the understanding of each method with
examples of interpretation as well as books or works of commentators, as well
as criticisms in the form of strengths and weaknesses of each method.
B.
Tahlili Interpretation Method (Analitical)
The
tahlili interpretation method (analytical) is the oldest interpretation method,
this method is used by classical commentators of the past. The tahlili
interpretation method is also commonly called the tajzi’i method.
The
word tahlili is derived from Arabic ḥalala-yuḥallilu-tahlil which can mean to
open something, analyze, free, unravel[2]or
break down, become loose.[3]
Musaid
al-Thayyar argues that the interpretation of tahlili is interpretation based on
the order of verses and letters, then explains the contents concerned with the i'rab,
its meaning, because of the decline ofthe verse, balaghah, opinion of
the ulama, wisdom, or law.[4]Meanwhile,
according to M. Qurais Shihab, tahlili interpretation method is a method used
by muffasir to study the verses of the Quran from various sides and meanings in
accordance with what the mufassir want and interpret the Quran in accordance
with the order of verses and letters in the Mushaf.[5]
Based
on the understanding that has been explained, the tahlili interpretation method
can mean the interpretation method used by mufassir based on the sequence in
the Quran by analyzing each pronunciation and vocabulary contained in it in
terms of meaning and aspects of language.
Analysis
in terms of the meaning includes the target addressed by the verse,
prohibitions, orders, aqidah, morals, law, wisdom, and the relationship
with the verse before and after it. While the analysis of aspects of language
can be seen from the beauty of sentence structure, isti’arah, kinayah,
majaz, haqiqat, bayan, ma’ani, badi’, andijaz.[6]
The
commentary that uses the tahlili interpretation method is the interpretation of
Ibn Jarir, Al-Qurtubi, Ibn Katsir,[7]Al-Durr
al-Mantsur fi al-Tafsir bi al-Ma’tsur by Jahal al-Din al-Suyuthi, Tafsir
al-Samarqandi by Nasr bin Muhammad bin Ahmad Abu al-Laits al-Samarqandi, Tafsir
al-Qur’an al-‘Azhim by al-Hafizh Imad al-Din Abi al-Fida’ Isma’il bin
Katsir al-Quraisyi al-Dimasyqi, Jami’ al-Bayan ‘an Ta’wil Ayi al-Qur’an by
Ibn Jarir al-Thabari, Adhwa’ al Bayan fi Idhah al-Qur’an bi al-Qur’an by
Muhammad al-Amin bin Muhammad al-Mukhtar al-Jakani al-Syanqithi, Majma’
al-Bayan fi Tafsir al-Qur’an by Syekh Abu ‘Ali al-Fadhl bin al-Hasan
al-Thabarsi, Al-Mizan fi Tafsir al-Qur’an by al’Allamah al-Sayyid
Muhammad Husayn al-Thabathaba’I, Al-Tafsir al-Qur’ani li al-Qur’ani by
Abd Al-Karim al-Khatib,[8]Anwar
al-Tanzil wa-Asrar al-Ta’wil by Nasir al-Din Abu al-Khayr ‘abd Allah bin
‘Umar bin Muhammad bin ‘ali Al-Baydawi al-Shafi’I better known as Tafsir
Al-Baydawi,[9]Tafsir
al-Manar by Muhammad Rasyid Ridha.[10]
An
example of using the tahlili interpretation method is in a book written by Nasaruddin
Baidan, as follows[11]
وَلِلَّهِ
الْمَشْرِقُ وَالْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ ۚ
إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ
And to Allah belongsthe east and the west, so
wherever you (might) turn, there is the Face of Allah, Indeed, Allah is
all-Encompassing and Knowing. (QS. A-Baqarah: 115)
The
meaning of the above verse is that God has full sense of ownership and
arrangement of both. That is the face of God, meaning that God's power
encompasses all of Nature, therefore, wherever humans are, God will know all
the deeds done because humans are always dealing with God.
The
commentators have different opinions regarding Asbab an-Nuzul from the
verse. Some argue that in this case al-Mutsanni had told me, he said Abu Shahih
had told him, Abu Shahih said: Mu'awiyah bin Shahih had told him it was from
Ali, from Ibn Abbas said: When the Prophet emigrated to Medina the majority of
the population was Jews, so Allah deliberately mentioned these two places
specifically because the Jews in the prayer faced Baitul Maqdis, and Rasulullah
had done the same thing for ten months, then they faced the Kaaba. Because the
Jews denied the Prophet's actions, they usually did not face to Baitul Maqdis
and then came down this verse.
Other
commentators argue that QS. Al-Baqarah verse 115 is a dispensation (exception)
from Allah that is allowed to face any direction in the sunnah prayer while on
a journey, fear, war, or experiencing difficulties in compulsory prayer.
Therefore, it was reported to Rasulullah that wherever they face there is a God
in accordance with the word of God above.
The
advantage of the tahlili interpretation method is that it has a broad discussion
covering linguistics, history, law, and so forth.[12]
Discusses the contents of Surah Fatihah to Surah an-Nas so that all parts of
the verses of the Quran can be interpreted and nothing is missed. Another
advantage of using analytical methods is to provide an opportunity for commentators
to devote ideas,[13]and
offers extensive knowledge.
However,
with the freedom of commentators to pour out all ideas and results of his
thought without realizing it can lead to the emergence of subjective
interpretation and the inclusion of israiliyat thought.[14]
Israiliyat
is a story that originates from the Torah and the Gospels retold by the Ahlul
Kitab who converted to Islam.[15]Ahlul
kitab were once Jews (Bani Israel) or Christians who had been in contact
with Muslims since the arrival of Islam.
Another
weakness or weakness in the use of the tahlili method is that it takes a long
time to interpret the Quran because of its extensive discussion. In addition,
the discussion that is not detailed or lacking depth in discussing the topic
being discussed makes the Qur'anic instructions are incomplete or fragmented
(partial) so that they are unable to provide a complete answer to overcome a
problematic.
C.
IjmaliInterpretation Method (Global)
In
language, the word ijmali comes from the word ajmala which has the
meaning of mentioning something in detail.[16]
The word al-ijmali also has an overview, summary, and global meaning.[17]
So that we can understand that the method of interpretation of ijmali is the
method of interpretation used by mufassir to interpret the Quran globally or in
general.
Similar
to the tahlili method which interprets the Quran according to the order in the Mushaf,
the ijmali method also interprets verses per verse so that it will show the
connection between one verse with another verse, as well as one letter with
another letter.[18]
The
books of interpretation with the ijmali method areTafsir al-Jalalayn by
Jalal al-Din Al-Suyuthi dan Jalal al-Din Al-Mahalli, Shafwah al-Bayan li
Ma’ani Al-Qur’an by Syaikh Husanain Muhammad Makhlut, Tafsir Al-Qur’an
al-‘Adhim by Ustadz Muhammad Farid Wajdi, Tafsir Al-Qur’an by Ibn
Abbas which was compiled by Al-Fairus Abadi,[19]At-Tafsir
Al-Wadhih by Muhammad Mahmud Hijazi,[20]At-Tafsir
Al-Wasith by Majma Al-Buhuts Al-Islamiyyah,[21]Fath
Al-Bayan fi Maqashid al-Qur’an by Imam al-Mujtahid and Shiddiq Hasan Khan, Al-Muharir
al-Wajiz fi Tafsir al-Kitab al-‘aziz by abi Muhammad abd al-Haqq Athiyyah
al-Gharnathi, Tafsir al-Qur’an al-Karim byMahmud Muhammad Hasan ‘Ulwan
and Muhammad Ahmad Barmiq, Kitab al-Tashil li ‘Ulum al-Tanzil by
Muhammad bin Ahmad bin Juzzay al-Kalbi al-Gharnathi al-Andalusi, Marah Labid
Tafsir al-Nawawi/ al-Tafsir al-Munir li Ma’alim al-Tanzil by al-‘Allamah
al-Syekh Muhammad Nawawi al-Jawi al-Bantani, Al-Tafsir al-Farid li al-Qur’an
al-Majid by Muhammad ‘Abd al-Mun’im.[22]
Examples
of interpretations with the ijmali method in Tafsir al-Jalalayn by Jalal
al-Din Al-Suyuthi and Jalal al-Din Al-Mahalli when interpreting QS. Al-A’raaf
ayat 3
اتَّبِعُوا
مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَا تَتَّبِعُوا مِنْ دُونِهِ
أَوْلِيَاءَ ۗ قَلِيلًا مَا تَذَكَّرُونَ
Follow, (O mankind), what has been revealedto you from
your Lord and do not follow other than Him any allies. Little do you remember. (QS. Al-A’raaf: 3).
In
al-Jalalayn revealed that:[23]
قل
لهم (اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ) أي القرآن
Tell them (follow what is revealed to you
from your Lord), the Qur'an.
(وَلَا تَتَّبِعُوا) تتخذوا
(and do not follow), meandon't make it.
(مِنْ دُونِهِ) أي اللّه أي غيره
(besides Him), except Allah.
(أَوْلِيَاءَ) تطيعونهم في معصيته
تعالى
(As leaders) that you obey to worship God.
(قَلِيلًا مَا تَذَكَّرُونَ) بالتاء
و الياء تتعظون و فيه إدغام التاء في الأصل في الذال, و في قراءة بسكونها وما
زائدة لتأكيد القلة
(you learn very little) by using Ta or Ya; namely taking lessons
from him. Pronunciationتذكّرونread by idgham the origin ta into
dzal. According to one qiraat Maa letters are additions to emphasize the
meaning of a little.
Because
the ijmali method uses discussion that is not detailed and is only a brief explanation,
the message of the Quran is easier to understand and easier to find out the
content of the Quran.
In
addition, another advantage of the ijmali interpretation method is that it is
free from Israiliyat interpretation. Because the interpretation tends to be
short, the ijmali interpretation is relatively pure compared to other methods.[24]
The
weakness of the ijmali interpretation method in the form of overly simplistic
nature results in a narrow-minded explanation and unsatisfactory discussion, as
well as closing the freedom of exegete to provide a description or elaboration
of a verse.[25]
D.
MuqaranInterpretation Method (Comparison)
According
to language, muqaran has a comparative meaning.[26]Whereas
according to Syahrin Harahap the method of interpreting muqaran between verses
is a way to find the purpose of the Qur'anic verses by comparing one verse to
another, namely a verse that has a similar arrangement of words in two
different cases or which has a different editorial but has a similar case.[27]
Therefore,
the muqaran interpretation method can be divided into three forms, namely comparing
the verses of the Quran with other verses, comparing verses in the Quran with
the hadith, and comparing the results of interpretations between mufassir who
have different backgrounds.[28]This
is an explanation and example:
1.
Compare the Qur'anic verses with other verses. There are two forms:
a. Arrangement of words that are different but
have the same meaning or purpose.
قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ
رَبُّكُمْ عَلَيْكُمْ ۖ أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ
إِحْسَانًا ۖ وَلَا تَقْتُلُوا أَوْلَادَكُمْ مِنْ إِمْلَاقٍ ۖ نَحْنُ
نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا
وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا
بِالْحَقِّ ۚ ذَٰلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ
Say,
“Come, I will recite what your Lord has prohibited to you. (He commands) that
you not associate anything with Him, and to parents, good treatment, and do not
kill your children out of proverty; We will provide for you and them. And do
not approach immoralities - what is apparent of them and what is concealed. And
do not kill the soul which Allah has forbidden (to be killed) except by (legal)
right. This has He instructed you that you may use reason”. (QS. Al-An’am: 151)
وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ
إِمْلَاقٍ ۖ نَحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا
كَبِيرًا
And
do not kill your children for fear of poverty. We provide for them and for you.
Indeed, their killing is ever a great sin. (QS. Al-Isra’:31)
The two verses above have the same
goal, namely in the form of a prohibition to kill children for fear of poverty.
Although using a different wording.[29]Ahmad
Musthafa al-Maraghi argues that, the secret of the editorial differences in the
two verses above is, in the QS. Al-An'am verse 151 prioritizes the mention of
sustenance for parents rather than the sustenance of children, as opposed to
the QS.Al-Isra’verse 31 which prioritizes the mention of sustenance for
children than the sustenance of parents. Therefore, Allah distinguishes the
cause of the prohibition in the two verses between the poverty that is being
experienced by the needy and that which is not necessarily experienced by the
rich. For this reason, Allah puts forward guarantees for both (poor and rich
parents) to provide good fortune for those who want to work, while also hinting
that God makes His servant's business the cause of his fortune; unlike the
position of humans who neglect to work by doubting God's guarantee of their
fortune.[30]
b. Arrangement of words that are similar but
have different meanings or purposes.
وَجَاءَ رَجُلٌ مِنْ أَقْصَى الْمَدِينَةِ
يَسْعَىٰ قَالَ يَا مُوسَىٰ إِنَّ الْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ
فَاخْرُجْ إِنِّي لَكَ مِنَ النَّاصِحِينَ
And
a man came from the farthest end of the city, running. He said, “O Moses,
indeed the eminent ones are conferring over you (intending) to kill you, so
leave (the city); indeed, I am to you of the sincere advisors.” (QS.
Al-Qasas:20).
وَجَاۤءَ مِنْ اَقْصَا الْمَدِيْنَةِ رَجُلٌ يَّسْعٰى قَالَ
يٰقَوْمِ اتَّبِعُوا الْمُرْسَلِيْنَۙ
And
there came from the farthest end of the city a man, running. He said, “O my
people, follow the messengers.”(QS. Yasin: 20)
The two verses above have similar
wording, but mean different. Both verses above use the same mufradat.
Although in QS. Al-Qasas verse 20 puts fa'il (the subject) first, while
QS. Yasin verse 20 casts on fa’ilthat isرَجُلٌ.When examined, the two verses tell two different cases. QS.
Al-Qasas verse 20 tells the events experienced by the Prophet Musa, while the
QS. Yasin verse 20 recounts the events experienced by the villagers in the
inthaqiyah and not during the time of the Prophet Musa.[31]
2.
Compare the Qur'anic verse with the hadith.
يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا
أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ
رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي
الْقَوْمَ الْكَافِرِينَ
O
Messenger, announce that which has been revealed to you from your Lord, and if
you do not, then you have not conveyed His message. And Allah will protect you
from the people. Indeed, Allah does not guide the disbelieving people. (QS.
Al-Maidah: 67)
وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِhinted that Allah always protected the safety of the
self and soul of the Prophet Muhammad. However, there is a history of saheeh
that informs us that during the Uhud War (3H / 625 AD), the Prophet was injured
by the enemy and broke his teeth.[32]
To resolve the debate, al-Zarkasyi
offered two solutions:[33]
a.
Al-Maidah vein is the last Madaniyyah letter to be revealed, then this
guarantee will only take effect after the Uhud War or the Prophet's wounding
will not happen again after the Uhud War.
b.
According to al-Zarkasyi, what is meant by the word ‘ishmat is
the assurance of the safety of the soul of the Prophet from the possibility of
murder, not physical safety. During Uhud War the Prophet survived despite being
hit by an arrow from the opponent.
3.
Compare the results of interpretations between commentators.
يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ
إِلَّا بِإِذْنِهِ ۚ فَمِنْهُمْ شَقِيٌّ وَسَعِيدٌ
The
Day it comes no soul will speak except by His permission And amon them will be
the wretched and the prosperous. (QS. Hud: 105)
The above verse is one of the verses
that indicate the existence of syafaat. Inal-Jawahir fi al-Tafsir
al-Qur’an al-Karim by Thanthawi Jawhari it is stated that the Ahlu Sunnah
and Mu'tazilah have agreed that Rasulullah will give syafaat to his
people and that syafaat does not apply to unbelievers. However, there
are differences of opinion regarding the giving of syafaat to Muslims
who have major sins.[34]
Ahlu Sunnah argues that every Muslim
who is given the syafaat can be released from torture to go to heaven
even though they are big sinners. Whereas Mu'tazilah assumes that syafaat
is only for those who are entitled to receive merit, so shariah is an
additional reward for them. In this case, Jawhari makes comparisons of these
two interpretations. According to him, the Prophet will give syafaat to
all his people. If the recipient of the syafaat is a pious person, the
benefits will be great, but if the sinful person receives the syafaat it
will not matter to him.[35]
The muqaran commentary
isAl-Burhan fi Tawjih Mutasyabih al-Qur’an by Taj al-Qarra’ al-Kirmani
andDurrat al-Tanzl wa Qurrat al-Ta’wil by al-Khatib al Iskafi.[36]
The advantage of the
comparative interpretation method is that it provides broad insight because the
interpretation is reviewed from various disciplines possessed by mufassir,
being tolerant of differences of opinion, can reduce fanaticism towards one madzhab,
useful for readers who want to know the various opinions of a verse,[37]are
required to be objective rather than subjective.
However, this method is
not suitable for beginners who learn interpretation because the discussion is
too broad and sometimes feels extreme. In addition, this method is less
suitable for solving contemporary problems because it places more emphasis on
comparison rather than solving problems, muqaran methods are more repetitive
than the opinions of classical scholars rather than providing new
interpretations so that it can slow down to open up the true meaning and
relevant to the times.[38]
E.
Maudhu’iInterpretation Method (Thematic)
The
maudhu'i interpretation method (thematic) is a method of interpretation
introduced by Al-Jalil Ahmad As-Sa'id Al-Kumi who is the Chairperson of the
Department of Interpretation at Al-Azhar University in Egypt.[39]This
method is called the thematic method because it interprets the Qur'anic verses
based on the issues to be discussed.[40]So
this method discusses the contents of the Qur'an in accordance with the title
or theme or topic that has been determined. Different from other interpretive
methods which interpret the Koran based on the order of verses and letters in
the mushaf.
According
to Mustafa Muslim, the interpretation of al-maudhu'i is an interpretation that
discusses problems in the Quran that have a common purpose or meaning by
collecting or grouping verses which are then analyzed in certain ways and
conditions to explain their meanings and issue their elements and correlate
them with correlations comprehensive.[41]
Some
commentaries whose interpretation method uses the thematic method areNahw
Tafsir Mawdhu’i li-Suwar al-Qur’an al-Karim by Muhammad al-Ghazali, Ayat
al-Jihad fi al-Qur’an al-Karim Dirasatan Maudhu’iyyatan wa Tarikhiyyatan wa
Bayaniyyatan by Kamil Salamah al-Daqs, Al-Riba fi al-Qur’an by Abu
al-A’la al-Maududi, Ushul al-Din wa Ushul al-Iman fi al-Qur’an by
Ayatullah al-Syekh Muhammad al-Yazdi, Makanah al-Mar’ah fi al-Qur’an
al-Karim wa al-Sunnah al-Shahihah by Muhammad Biltaji, Al-Mar’ah fi
al-Qur’an by al-Ustadz Mahmud al-Aqqad, andAl-Tibyan fi Aqsam al-Qur’an by
Ibn Qayyim Al-Jawziyyah.
Examples
of interpretation by the maudhu’i method by Al-Farmawi entitledRi’ayat
Al-Yatim fi Al-Qur’an Al-Karim with the following steps:[42]
1.
Mcollects verses related to the discussion of orphans and classifies
them in Makkiyah or Madaniyah letters. Makkiyah was found
in 5 verses while Madaniyah was in 17 verses.
2.
Define the discussion section.
a.
Makkiyah
-
Physical or self care for orphans, 4 verses discussed.
-
Property of orphans, 1 verse discussed bahasan.
b.
Madaniyah
-
Urgency of education and morals of orphans according to the Quran, 4 verses
discussed.
-
Care for orphans' property, 9 verses discussed.
-
Orders to give donation to orphans, 4 verses discussed.
3.
Discuss the verses that have been collected by observing the time of the
passage and the order of the verses, as well as other disciplines.
4.
Find the correlation (munasabah) between the discussion verses.
5.
Put the conclusion of the discussion.
The conclusion obtained is that
Islamic societies help one another and unite, like a sturdy building or a body.
A society that is not jealous and does not neglect the life and education of
children who no have mothers or fathers.
The
advantage of using the maudhu'i interpretation method is that it can answer a
variety of problems that arise in life today, the interpretation with this
method is arranged in a practical and systematic manner in accordance with the
problems that will further facilitate the reader. In addition to practical and
systematic methods of interpretation maudhu'i is a dynamic interpretation
method, so that it can easily adjust to the circumstances or problems that
arise along with the demands of the times. Another plus is that it gives a full
understanding of the theme or title of the discussion.[43]
The
weakness of the maudhu'i interpretation method is that it limits the
understanding of the verse due to the use of the theme, so the understanding of
a verse is limited to the topic discussed.[44]Seeing
the verse is only based on one point of view. With the theme also limits the
commentator, because it is bound to the theme or title that has been
determined. In addition to limiting the understanding of a verse, the maudhui’i
interpretation method also cuts or decides a verse. In a verse that discusses
various issues must be cut or only use a portion of the verse to fit the theme
to be discussed.
F.
Conclusion
In interpreting the Quran, there are four methods used,
namely tahlili method, ijmali method, muqaran method, and maudhui method. The
method of tahlili (analysis) is a method of interpretation by analyzing each
word or pronunciation in the Qur'anic verse. The advantage of using the tahlili
method is its broad, whole and comprehensive interpretation. While the
shortcomings are not deep, not detailed, and not limited.
The ijmali (global) method is a method of interpretation
that explains the content of the Quran in general. The advantages of this
method are concise, simple, and easy to understand. The disadvantage is that it
is too general, a relatively narrow and shallow discussion.
The muqaran interpretation method (comparation) is a
method of interpretation that compares between the verses of the Quran, the Quran
with the hadith, or between the opinion of the mufassir. The advantages of the
comparative method are objective, critical, and not fanatical. The disadvantage
is that it cannot interpret all the verses of the Quran.
The maudhu'i interpretation method (thematic) is to
interpret the Qur'anic verses based on a predetermined theme. The advantages of
this method are deep, thorough, and dynamic. While the disadvantages are not
being able to interpret the entire verse and not being able to answer all
problems.
BIBLIOGRAPHY
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[1]M. F. Zenrif, Sintesis Paradigma
Studi Al-Qur'an (Malang: UIN-Malang Press, 2008), p. 50.
[2]Faizal Amin, ‘Metode Tafsir Tahlili:
Cara Menjelaskan Al-Qur’an Dari Berbagai Segi Berdasarkan Susunan Ayat', KALAM,
Vol.11, No.1, (2017), p. 245.
[3]Muhammad Amin Suma, Studi
Ilmu-ilmu Al-Qur'an 2 (Jakarta: Penerbit Pustaka Firdaus, 2001), p. 110.
[4]Syaeful Rokim, ‘Mengenal Metode
Tafsir Tahlili, Al-Tadabbur: Jurnal Ilmu Quran dan Tafsir, Vol.2, No.03,
(2017), p. 44.
[5]Faizal Amin, ‘Metode Tafsir Tahlili:
Cara Menjelaskan Al-Qur’an Dari Berbagai Segi Berdasarkan Susunan Ayat', KALAM,
Vol.11, No.1, (2017), p. 245-246.
[6]Kadar M. Yusuf, Studi Alquran
(Jakarta: AMZAH, 2009), p. 144.
[8]Muhammad Amin Suma, Studi
Ilmu-ilmu Al-Qur'an 2 (Jakarta: Penerbit Pustaka Firdaus, 2001), p.
111-112.
[9]Faizal Amin, ‘Metode Tafsir Tahlili:
Cara Menjelaskan Al-Qur’an Dari Berbagai Segi Berdasarkan Susunan Ayat’, KALAM,
Vol.11, No.1, (2017), p. 255.
[10]Amang Fathurrohman dan Fahmul
Iltiham, Pendalaman Ilmu Tafsir di PTAI Non Tafsir (Pasuruan: Be-A
Publisher, 2011), p. 19.
[11]La Ode Ismail Ahmad, ‘Konsep Metode
Tahlili dalam Penafsiran Al-Qur'an’, Jurnal Shaut al Arabiyah, Vol.4,
No.2, (2016), p. 58.
[12]Muhammad Amin Suma, Studi
Ilmu-ilmu Al-Qur'an 2 (Jakarta: Penerbit Pustaka Firdaus, 2001), p. 113.
[13]Faizal Amin, ‘Metode Tafsir Tahlili:
Cara Menjelaskan Al-Qur’an Dari Berbagai Segi Berdasarkan Susunan Ayat’, KALAM,
Vol.11, No.1, (2017), p. 250.
[14]Hujair A. H. Sanaky, 'Metode Tafsir
[Perkembangan Metode Tafsir Mengikuti Warna atau Corak Mufassirin] ', Al-Mawarid
, XVIII (2008), p. 277.
[15]Mudzakkir, Studi Ilmu-Ilmu Qur'an
(Jakarta: PT. Pustaka Litera AntarNusa, 2014), p. 492.
[16]Kadar M. Yusuf, Studi Alquran
(Jakarta: AMZAH, 2009), p. 145.
[17]Muhammad Amin Suma, Studi
Ilmu-ilmu Al-Qur'an 2 (Jakarta: Penerbit Pustaka Firdaus, 2001), p. 113.
[18]Rosihon Anwar, Ilmu Tafsir
(Bandung: CV Pustaka Setia, 2000), p. 159.
[19]Ahmad Arkom, Sejarah dan
Metodologi Tafsir (Jakarta Utara: PT RajaGrafindo Persada, 1994), p. 74.
[20]Kadar M. Yusuf, Studi Alquran
(Jakarta: AMZAH, 2009), p. 146.
[21]Rosihon Anwar, Ilmu Tafsir
(Bandung: CV Pustaka Setia, 2000), p. 160.
[22]Muhammad Amin Suma, Studi
Ilmu-ilmu Al-Qur'an 2 (Jakarta: Penerbit Pustaka Firdaus, 2001), p.
114-115.
[23]Abdurrahman Rusli Tanjung, ‘Wawasan
Penafsiran Alquran dengan Pendekatan Corak Lugawi (Tafsir Lugawi)’, Journal
Analytica Islamica, Vol.3, No.2. (2014), p. 339.
[24]Hujair A. H. Sanaky, ‘Metode Tafsir [Perkembangan
Metode Tafsir Mengikuti Warna atau Corak Mufassirin]’, Al-Mawarid ,
XVIII (2008), p. 272.
[26]Kadar M. Yusuf, Studi Alquran
(Jakarta: AMZAH, 2009), p. 144.
[27]Idmar Wijaya, 'Tafsir Muqaran', At-Tabligh,
Vol.1, No.1, (2016), p. 5.
[28]Kadar M. Yusuf, Studi Alquran
(Jakarta: AMZAH, 2009), p. 144.
[29]Muhammad Amin Suma, Studi
Ilmu-ilmu Al-Qur'an 2 (Jakarta: Penerbit Pustaka Firdaus, 2001), p. 117.
[37]Hujair A. H. Sanaky, 'Metode Tafsir
[Perkembangan Metode Tafsir Mengikuti Warna atau Corak Mufassirin] ', Al-Mawarid
, XVIII (2008), p. 279.
[38]Ibid.
[39]Rosihon Anwar, Ilmu Tafsir
(Bandung: CV Pustaka Setia, 2000), p. 161.
[40]Kadar M. Yusuf, Studi Alquran
(Jakarta: AMZAH, 2009), p. 146.
[41]Muhammad Amin Suma, Studi
Ilmu-ilmu Al-Qur'an 2 (Jakarta: Penerbit Pustaka Firdaus, 2001), p.
127-128.
[42]Moh. Tulus Yamani, ‘Memahami Alquran
dengan Metode Tafsir Maudhu’i’, J-PAI,
Vol.1, No.2, (2015), p. 283-284.
[44]Hujair A. H. Sanaky, 'Metode Tafsir
[Perkembangan Metode Tafsir Mengikuti Warna atau Corak Mufassirin]', Al-Mawarid,
XVIII (2008), p. 281.
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