Takwil, Nasakh, Muradif, and Musytarak
By: Afi Tarim(16110081), M. Nur Khofik (16110041)
Students of Islamic Education Department Class I
Islamic State University of Malang Maulana Malik Ibrahim
e-mail: afitarim@gmail.com
Abstrak:
Dalam memahami makna-makna yang terkandung dalam Al-quran, diperlukan kaidah-kaidah yang harus diketahui terlebih dahulu agar makna lafadz yang didapatkan tepat dan sesuai dengan yang dimaksudkan. Diantara banyaknya kaidah yang berlaku, setidaknya terdapat empat kaidah penting yang perlu diketahui dalam memahami Al-quran, yaitu takwil, nasakh, muradif, dan musytarak. Takwil secara bahasa berarti kembali pada asal, atau secara terminologi berarti pemalingan suatu lafal dari maknanya yang zhohir kepada makna lain yang tidak cepat dapat ditangkap, karena ada dalil yang menunjukkan bahwa makna itulah yang dimaksud oleh lafal tersebut. Sementara nasakh adalah pembatalan atau penghapusan, atau dapat diistilahkan pembatalan hukum syara’ yang ditetapkan terdahulu dari orang mukallaf dengan hukum syara’ yang sama datang kemudian. Muradif adalah lafal yang hanya mempunyai satu makna. Lafadz Musytarak adalah lafadz yang mempunyai dua makna atau lebih atau bisa dikatakan lafadz musytarak adalah lafadz yang mempunyai dua arti atau lebih dengan kegunaan yang banyak yang dapat menunjukkan artinya secara gantian.
Kata Kunci: Takwil, Nasakh, Muradif, Musytarak
Abstract:
In understanding the meanings of the Qur'an, rules that need to be known in advance so that the meaning of lafadz is obtained precisely and in accordance with what was intended. Among the many applicable rules, there are at least four important rules that need to be known in understanding the Qur'an, namely takwil, nasakh, muradif, and musytarak. Takwil based on language means returning to the origin, or in terminology means the dismissal of a lafadz from its meaning which is different from other meanings that cannot be quickly captured, because there is a proposition which shows that that meaning is meant by the pronunciation. While nasakh is cancellation or deletion, or it can be termed the cancellation of the shara law 'which was previously determined by the person mukallaf with the same syara' law coming later. Muradif is lafadz which has only one meaning. While musytarak is lafadz which has two meanings or more or can be said musytarak is lafadz which has two meanings or more with many uses that can show its meaning in turn.
Keyword: Takwil, Nasakh, Muradif, Musytarak
A. Preliminary
In Islam, there is an important learning that learns about the laws of an act and how these laws can be determined, namely fiqh and ushul fiqh. Studying usul fiqh and fiqh is better studied in tandem and not separated. Therefore in the Usul Fiqh has a collection of rules and methods that will have a role in providing rules and directives in establishing Islamic law.
Islamic law which is generally determined is sourced from the Qur'an and hadith. So in taking the source of the law, a good understanding of the source of the law is needed.
To be able to understand the Qur'an appropriately and effectively, it is necessary to understand the language rules of the Qur'an first. This means that a Qur'anic reviewer must understand the meaning of the word, the purpose of the sentence, and the literary element. Words are art so that in understanding words must understand the intrinsic elements of the word itself. There are several rules used in understanding the language of the Qur'an, including takwil, nasakh, muradif and musytarik.
Basically the rules used in understanding the Qur'an are many, but what we will discuss in this paper are only the four above. Given that the four rules above are important enough to understand, the author intends to discuss the concepts of the four rules.
B. Takwil
1. Definition of Takwil
The word takwil comes from the basic word Al-awlu which according to language means ar-ruju'u ila al-ashl (back at origin), and in the form of the word takwil means returning something to origin. Takwil according to the scholars of Ushul fiqh, as concluded by Adib Sholih, means that the recitation of a pronunciation from its meaning which is zhahir to another meaning that is not fast can be captured, because there is a proposition which shows that that meaning is meant by the pronunciation.
According to Adib Shalih, takwil applies much to the field of Islamic law. For example, performing a takwil of pronunciation from which the substance to its advanced meaning, performing takwil pronunciation of mutlaq in the sense of muqayyad, performing takwil a form of command in an understanding other than compulsory law, and turning away the understanding of a prohibition on law other than haram. Among the examples is the hadith of the Prophet who was narrated by Abu Daud:
"From Muhammad bin al-A'la from his father, from his grandfather, in fact the Prophet Muhammad said:" In camel animals that are released, on every forty tails, (compulsory zakat) one pumpkin camel, whoever is reluctant to remove it, then we are the ones who will take it, because part of his property is the right and obligation of our Lord zalla jalla, which is not worthy of the family of Muhammad at all. "(HR. Abu Dawud)
Hanafiyah displays the pronunciation of a pumpkin camel in the hadith above with its value. Based on this, according to this school, to pay the zakat of goat animals, for example, in addition to being allowed to pay in the form of a goat, it may also pay its value. Their reasoning is that both forms of payment can both cover the needs of people in need, and that is the purpose of the Shari'a. However, the Syafi'iyah did not carry out a takwil for the purpose of the hadith, so what must be paid is the form of the goat itself, not its value.
Then some definitions can be formulated which are characteristics of takwil, namely:
a. Lafadz is no longer understood according to the meaning of birth;
b. The meaning understood from lafadz is another meaning that is generally also reached by the meaning of the birth of lafadz;
c. The transition from the meaning of birth to other meanings relies on the instructions of the existing postulate.
2. Requirements of Takwil
Some requirements of takwil that are:
a. Lafaz it can accept takwil like lafadz zhahir and lafadz nash and does not apply to muhkam and mufassar.
b. Lafadz contains the possibility of takwil because the lafadz has a wide range and can be interpreted to be regional, and is no stranger to the transfer to other meanings.
c. There are things that encourage the takwil such as:
1) The form of birth of lafadz is contrary to the rules that apply and is known by dharuri or contrary to the rule that is higher than that proposition. For example, a hadith violates the intent of another hadith, while the hadith is likely to be carried out takwil, then the hadith is prescribed only rather than rejected altogether.
2) Nash violated another argument which he was more powerful. For example, a letter in the form of zahir is intended for an object, but there are other meanings that are wrong in the form of texts
3) Lafaz is a text for an object but it violates other mafassar
d. The Takwil must have a backing to the arguments and not contradict existing arguments.
These conditions pertain to the condition that you may do takwil for a syara text. Below is a condition that must be owned by everyone who will do takwil for the purpose of a syara 'as follows:
a. It must have academic skills that enable it to be able to understand well the meaning of the Qur'anic text and to deepen its meaning so that it reaches what God means maximum.
b. Regional office must have strength in istidlal and skills in istinbath.
c. Regional office must have a prioritizing attitude to collect two different things than to apply one of the two questions.
d. The Regional Representative must equip himself with a set of knowledge about the use of linguistic rules and sharia rules that enable him to achieve what God wants in regard to the sacred texts about shara law.
3. Types of Takwil
In principle, scholars agree to say that there is use of takwil. The difference lies in the level of use and acceptance.
a. In terms of whether or not a takwil is accepted, there are two forms of takwil, namely:
1) Takwil maqbul or takwil received, namely takwil that has fulfilled the above requirements. Takwil in this form was accepted by usul ulama.
2) Takwil ghair al-maqbul or takwil which is rejected, namely takwil which is only based on other tastes or encouragement and the specified conditions are not met,
b. In terms of the near or far-reaching of the meanings of the lafadz in the area of the zhahir meaning, takwil is divided into two forms:
1) Takwil qarib, namely takwil, which is not far from the meaning of zhahirnya, so that with simple instructions it can be understood.
Example:
يَأَيُّهَا الَّذِيْنَ آمَنُوْا إذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوْا وُجُوْهَكُمْ ...
Meaning:
"O everyone who believe if you want to establish prayer then wash your face ... (QS.Al-Maidah: 6)
The verse above is a lafadz (قمتم) which means zahir is standing and establishing. If you only take the zhahir meaning, then it is concluded that when performing ablution only when after standing up to perform prayer, it is very narrow to understand. Then penta'wilan is needed, from the word standing changed to deliberately performing prayer. So the verse above explains if you want to perform prayer then ablution is required first.
2) Takwil ba'id, which is a transfer from the birth meaning of a lafadz that is so far away, that it cannot be known by a simple proposition.
Example:
تَاْوِيْلٌ بَعِيْدٌ عَنِ الْفَهْمِ .... لَا بُدَّ لَهُ مِنْ دَلِيْلِ قَوِيٍّ وَيجْعَلُهُ رَاجِحًا عَلَى المَعْنَى الظَّاهِرِ
"God's hand is above their hands (QS. AL-Fath: 10)
In the above verse there is lafadz يدالله) (the clear meaning of dzahirnya is the Hand of Allah, but Allah must be holy from the nature of the creature that resembles it, it is impossible that the meaning of lafadz (يدالله) is like our hands, the hands of animals or other creatures. From there Abu zahroh argues that what is meant by lafadz (يدالله) is "the power of Allah".
c. In terms of the results achieved in the takwil of the ulema ushul fiqh dividing the takwi into two, namely:
1) The praiseworthy takwil, namely takwil who always pay attention to the Qur'an, the hadith of the Prophet, and the opinions of the Companions when doing the takwil of a verse of the Qur'an and hold on to the power of reasoning power in knowing the meaning of the verses in terms of lafadz and language style.
2) Despicable takwil, namely takwil that do not pay attention to the rules of language and takwil rules. The Regional Representative only uses reason and lust and subjugates the syara 'to support his own desires, without a justified basis.
4. Ulama’s View of Takwil
Disagreements about takwil occurred mainly among the Shafi'i schools with Hanafi schools. Zaky al-Din Sya'ban explained that the most chaotic was carried out by Hanafi schools. And the results were much opposed by the Shafi'i schools or others.
Syafi'i ulama argue that the takwil must be carried out with meanings that are close to the meaning of zhahirnya, whereas according to the Hanafi School the requirements are not applied. They use more of the knowledge of the ro'yya, according to him the most important thing is according to the syara 'argument and not to blame it.
The following is an example of the rejection of the ta'wil by the Shafi'i school of thought against the Hanafi school, which is an argument that explains the charity of goats.
فىِ كلِّ اَرْبَعِيْنَ شَاةً شاةٌ
"Every forty goats, one goat must be paid for it"
The Hanafi school mentions the hadith, that what is meant by one goat can be replaced with a price equal to it, according to the Hanafi school obligatory zakat in the hadith aims to repeat the needs of the poor, thus it can be concluded that anyone who has 40 goat, it is obligatory for him to issue zakat with one goat and if he does not want it with one goat, it can be with something of his value.
The revelations carried out by the Hanafi schools were rejected by the Syafi'i schools, because according to the Syafi'i schools based on the zhahir lafazh law, they demanded the obligatory zakat of one goat, because syar`i had determined so. Explanation in terms of the meaning of zhahir lafzh nash according to the Syafi'i madzhab cannot be replaced with another.
From the opinion of the two schools of thought it can be understood that something inevitable is inevitable, they must have their own thoughts in establishing a law, but it can be concluded, that this ta`wil can be applied as long as it meets the requirements that have been explained and is not contrary to the text.
D. Nasakh
1. Definition of Nasakh
Etymologically, the word "nasakh" in Arabic is used with the meaning "eliminate or negate". For example: "the sun removes darkness" "or the wind removes footprints". Sometimes the word is used by the meaning of moving or diverting something, connecting from a situation to another form besides the original shape.
Because the word nasakh is used for two different meanings, there are differences of opinion among the ulama about the true meaning of the word nasakh. Qadhi Abu Bakar and his followers like Al-Ghazali and others argued that the word nasakh was musytarak (containing multiple meanings) between moving and omitting. The reason is because the word nasakh is usually used for these two purposes with the use of intrinsic (actual).
Abu Hussein al-Basri and other scholars argued that the word nasakh essentially meant eliminating, while its use for other purposes was majazi (figurative meaning). Abu Husein argues that the use of the word nasakh with the meaning of moving in the words: "I recite the book" is majazi, because according to its nature what is in the book cannot be moved because it is still there. If the word nasakh in the sentence is majaz meaning "move", then the essential meaning is "eliminate".
Al-Qaffal (syafi'iyyah) believes that nasakh is used essentially to "move" or "divert".
Qadhi Abu Bakr stated the term chosen by al-Ghazali, namely the Nasakh is the khitah (decree) which indicates the lifting of the law which was determined by the previous khitah in the form if he did not lift it certainly still applies in addition to the law that came later.
Hanbali also argues that nasakh is to revoke the law that was established with the previous book with the book that came later.
From some of the nasakh definitions above, it can be concluded that the essence of the narration is:
a. There is a law maker's decree (syar'i) which stipulates the law to apply to an event in a period;
b. Then separately came the law maker's decree which stipulated the law against the incident which was different from what had been previously determined;
c. The decree that came later was in addition to establishing a new law, as well as revoking the validity of the old law; which according to al-Amidi: prevent the continuation of the previous legal enforcement.
From the nature of the text, it can be defined that nasakh is an attempt to revoke (prevent) the continuity of the validity of a law or as an explanation that comes later (later). The one who revokes or prevents the continuity of a law or gives an explanation of it is called nasikh. While the law was revoked or it was declared to have ended its enforcement by the text which came later called mansukh.
2. Pillars of Nasakh
From the description above it can be seen that there are four pillars of the Nasakh, namely:
a. ‘Adah al-nasakh, which is a statement that shows the cancellation (abolition) of the enactment of an existing law.
b. Nasikh, namely Allah Ta'ala because he made the law and he also canceled it according to His will. Therefore, nasikh is essentially God
Sometimes what is meant by nasikh is syara 'law, but this is meant as a majaz of nasikh. For example, it is said that "the fasting of Ramadan reads fasting of Ashuro. For example, the verse about da'wah with a sword has been followed by a verse about da'wah in a wise way of warning. The two uses of nasikh in this example are in terms of majaz, not in terms of their essence, because nasikh is essentially Allah SWT.
c. Mansukh, namely the canceled law is abolished or transferred.
d. Mansukh ‘anhu, which is a person who is burdened by law.
3. Requirements of Nasakh
Ulama groups that allow the existence of nasakh, express some of the conditions that they agree on, in addition there are some additional conditions that are proposed by certain scholars and are not seen as a condition by other scholars. The agreed terms are:
a. What is done by Nasakh is syar'i law, that is amaliah law, not aqli law and not concerning aqidah.
b. Proposals that show the expiration of the old legal period, come separately and later from the postulated arguments. The second strength of the argument is the same, and it cannot be compromised.
c. The proposition of the abrogated law does not indicate the validity of the law forever; because of the constant and continuous enactment of the possibility of canceling the law in a certain time.
With the existence of these requirements, even though in principle the principle can apply according to the majority of scholars, but this does not apply in the following cases:
a. Matters that contain good and bad values that apply universally, in the sense that they are not bound to conditions and situations, environment, and individuals. For example good value in respecting parents.
b. Matters which expressly state the validity of the law forever; like the word of God in the letter An Nur (24): 4
c. Matters concerning monotheism and religious principles. Tawheed relates to the human mind and because of that it is not affected by external relations. Besides that tauhid is a fundamental right in Islam that cannot be eliminated.
The impossibility of occurring in the above matters is in the sense that Allah never does this, it does not mean that Allah cannot do that, because Allah can do whatever He wants, including to abide by tauhid. But God does not do that.
4. Knowing Nasikh and Mansukh
The ulema ushul fiqih suggests that to know which one is nasikh and which mansukh requires carefulness and caution if he convincingly finds two contradictory texts in a whole (not partially contradictory and cannot be compromised, then he must examine which nash come first and what comes later, Nash who comes later is called mansukh and the one that comes first is called nasikh.
To arrange the order of the arrival of the text it can be known through:
a. Explanation directly from the Messenger of Allah, for example, he said this verse first came down from that verse or this verse is nasikh and this verse is mansukh.
b. In one of the conflicting texts, there is a clue stating that one of the texts first comes from the other. For example, the words of the Prophet Muhammad concerning the law of pilgrimage to the tomb, namely
"In the past I forbade you to make a tomb pilgrimage but now make a pilgrimage." (Muslim)
c. The narrators of the hadith clearly show that one of the conflicting hadiths came from another hadith, such as the narrative of the hadith that this hadith was revealed by the Messenger of Allah this year and this hadith in so many years.
5. Examples of Nasakh
a. Nasakh of the Alquran by the Alquran
God's Word which reads:
يَٰٓأَيُّهَا ٱلنَّبِيُّ حَرِّضِ ٱلۡمُؤۡمِنِينَ عَلَى ٱلۡقِتَالِۚ إِن يَكُن مِّنكُمۡ عِشۡرُونَ صَٰبِرُونَ يَغۡلِبُواْ مِاْئَتَيۡنِۚ وَإِن يَكُن مِّنكُم مِّاْئَةٞ يَغۡلِبُوٓاْ أَلۡفٗا مِّنَ ٱلَّذِينَ كَفَرُواْ بِأَنَّهُمۡ قَوۡمٞ لَّا يَفۡقَهُونَ ٦٥
“O Prophet! urge the believers to war; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand.” (QS Al-Anfal:65)
Got nasakh with the word of God which reads:
ٱلۡـَٰٔنَ خَفَّفَ ٱللَّهُ عَنكُمۡ وَعَلِمَ أَنَّ فِيكُمۡ ضَعۡفٗاۚ فَإِن يَكُن مِّنكُم مِّاْئَةٞ صَابِرَةٞ يَغۡلِبُواْ مِاْئَتَيۡنِۚ وَإِن يَكُن مِّنكُمۡ أَلۡفٞ يَغۡلِبُوٓاْ أَلۡفَيۡنِ بِإِذۡنِ ٱللَّهِۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ ٦٦
For the present Allah has made light your burden, and He knows that there is weakness in you; so if there are a hundred patient ones of you they shall overcome two hundred, and if there are a thousand they shall overcome two thousand by Allah´s permission, and Allah is with the patient. (QS Al-Anfal:66)
b. Nasakh of hadith by the Qur'an
عن البراء أن النبى - صلى الله عليه وسلم - كان أول ما قدم المدينة نزل على أجداده - أو قال أخواله - من الأنصار وأنه صلى قبل بيت المقدس ستة عشر شهرا أو سبعة عشر شهرا
"From Barra 'that the Prophet Muhammad first came to Medina to live in the house of his grandfather or uncles of Ansar circles. At that time the Messenger of Allah prayed before the Baitul Maqdis (Al Quds or Jerusalem) between 16 or 17 months long” (HR Bukhari)
The above hadith got nasakh by the word of God which reads:
قَدۡ نَرَىٰ تَقَلُّبَ وَجۡهِكَ فِي ٱلسَّمَآءِۖ فَلَنُوَلِّيَنَّكَ قِبۡلَةٗ تَرۡضَىٰهَاۚ فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥۗ وَإِنَّ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ لَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ ١٤٤
"Indeed, we see the face of heaven, so we will surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.” (QS Al-Baqarah: 144)
c. Nasakh of hadith by hadith
إِنِّيْ نَهَيْتُكُمْ عَنْ زِيَارَةِ الْقُبُوْرِ فَزُوْرُوْهَا فَإِنَّ فِيْهَا عِبْرَةً.
"Verily, I used to forbid you from making a pilgrimage to the grave, so now pilgrimage to the tomb, in fact on the pilgrimage there is a lesson (for those who live)" (HR Ahmad)
6. The Wisdom of Nasakh
The wisdom that can learn by nasakh that are:
a. Can maintain the welfare of the servant with the Shari'a that is more beneficial for them, for their religion and world throughout the ages.
b. The development period in the formation of Tasyri ', so that it reaches perfection.
c. As a form of test and trial by carrying out and leaving.
d. Maintain that the development of Islamic law is always related to the times.
e. Providing relief to Muslims.
E. Muradif
Muradif according to the language it means: pawning / participating. Muradif intended by experts uṣul fiqih are: "some lafaẓ applies to one meaning".
The muradif meant here is about the emergence of a problem due to the existence of lafadz-lafaaf muradif, in that case, the scholars questioned the law, such as whether one can be replaced with another lafaz which means the same. Like lafaẓ جىحىا replaced by lafaẓ هدوه. The scholars generally assert that the ta'budi Al-Qurān reading, should not be replaced with his muradif lafazb because Al-Qurān and his entire lafadh is a miracle, being a ludirect of a lafaẓ.
In the Al-Qurān is not the text of the Al-Qurān which in itself does not contain you "philist. In connection with the muradive problem there are also ulema who disagreed in certain matters, as in the case of dhikr. In the matter of dhikrism even for those who authorize the muradif, give two conditions that must be fulfilled, namely:
May be used muradif lafaẓ, when the replacement of the muradif lafazb is not barrier from the Religion, either clearly or vaguely.
May be used muradif lafaẓ, when the replacement of lafaẓ can be used lafazb muradif it comes from one language, which is equally Arabic.
As for the mutaradif, the common rule of law is: "There are no two different words unless there is a difference in meaning." The root is different, which is the same as the root, but different from the addition of letters, such as the word raḥmān and raḥīm, or qatala and qattala, then there must be a difference in meaning, little or much. Language experts assert that the form of a word affects meaning. For example, if a person is "skilled" to do something, so that his figure is transformed like a tool, then the form of the word used is the form of Mif'al (مفعم) such as the mihrab (محرب) for which is superior in war. If he is strong / very capable of doing something, then the form of the word used is Fa'āl (فعىل), as said syakur (شكىر) and ṣabūr (صبىر) for a very strong and able to be grateful or very patient. If he often does something from time to time, then the form he says is Fa'āl (فعال), like the word ghaffar (غفار), which God grants forgiveness from time to time, while one has done one activity so it becomes customary, then The form of the word used is Mif'āl (مفعال), like Mi'tha '(معطاء), which is always with a happy heart and easily gives.
Muradif's law which is meant here is about the emergence of a problem due to the existence of a muradif lafaz, in this case, the ulama questioned the law, such as whether or not one lafaẓ was replaced with another lafaẓ whose meaning was the same. Like lafaẓ جىحىا replaced with lafaẓ هدوه. The ulama generally held that the Qur'anic recitation, which is of the nature of reason, must not be replaced with its murmur lafaẓ because the Qurān and all its lafaẓs contain miracles, while the one lafaẓ in the Qurān is not the Al-Qurān text with itself does not contain a miracle. In connection with the paradigmatic problem there are also scholars who disagree in certain matters, as in the problem of remembrance. Even in the problem of remembrance, for groups that justify murmur, provide two conditions that must be met, namely:
1. May be used by the lafa'ad, if the substitution of the poor lafaif is not obstructed from the Religion, either clearly or vaguely.
2. It can be used by the radical lafaẓ if the substitution of lafaẓ can be used for the murmur of lafaẓ, it comes from one language, namely the same Arabic language.
F. Musytarak
Lafadz Musytarak is a lafadz that has a certain meaning, but has another meaning. So the lafadz has more than one meaning, such as :
a. Lafadz "’ ain "like: eyes, goods and springs
b. Lafadz "qur - un", can mean menstruation or holy
c. Lafadz "maula", can mean servant or master
The reasons for the anatomy, the most important of "lughah" are:
a. Once used for one meaning then later on for another meaning; then come to us already have two meanings or a lot of meaning, thus becoming musictarak
b. Moving from the meaning of lafadz to the meaning of the term, thus becoming the meaning of haqiqi at the first, and the meaning of 'urfiy on the second, became a muscatarak
c. Lafadz which once used the meaning of haqiqi, and the other times used the meaning of majaaziy, became lafadz musictarak
d. Lafadz, which has many meanings from the beginning, such as lafadz "qur - un" and "maula"
In another source it is mentioned that the lafadz musytarak, the lafadz which has two meanings, or some place, refers to the path of the disease. That means having this meaning and that. The reason for lafadz musytarak in the language is because some tribes who use lafadz to show a sense. Some of the tribes referred to in the hands, are all the property. Others say they are arms and palms, while others say only the palms. Language notes say that the musictrar is the word jadu that has three meanings.
Musyatarak is the sentence isim (noun), or sentence fi'il (verb) such as sighat amr for sunnah and obligatory or letters, for example "waw" for athaf and haal. If the narration of syar'i contains lafadz musytarak which is allied to lughawi meaning and the meaning of the term, what must be chosen is the term syar'i. As in an example of the word of God "Establish prayer". The word worship here can mean do'a (lughawi) and can also mean a particular worship (meaning syar'i). Another example is the sentence of divorce, talak according to language means to describe what is veiled. Whereas according to the meaning of syar'i is a legitimate marriage. As in an example of God's word, "The divorce is twice". Then the meaning used is the meaning of syar'i, which is legal marriage. Because the meaning of syar'i is the meaning according to him. It is not a linguistic meaning that produces different meanings.
In other contexts, if the musyatarak found in nash tasyri 'allied with some meaningful meaning, then the mujtahid must explain the meaning of that. Because what is meant by the lafadz shari'ah is none other than one of its meaning. And from here the mujtahid must take the argument from qarinah and the commands. Examples are the word qurt in the word of God, "... those women who have been touched should wait (waiting) three times." The meaning of quruk here can mean menstruation and can also be sacred. So the meaning taken is the meaning that approaches to the meaning of syar'i.
The next musytarak is musytarak in the word "waw" in the word of God which reads:
وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ ٱسْمُ ٱللَّهِ عَلَيْهِ وَإِنَّهُۥ لَفِسْقٌ ۗ وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىٰ أَوْلِيَا ئِهِمْ لِيُجَٰدِلُوكُمْ ۖ وَإِنْ أَطَعْتُمُوهُمْ إِنَّكُمْ لَمُشْرِكُونَ
“And do not eat the animals that God does not name when slaughtering them. Indeed such an act is a wickedness. The devil whispers to his friends so they will contradict you; And if you follow them, surely you should be idolaters.” (QS. Al-An'am: 121)
The letter "waw" above shows the muscatarak between "waw" athaf and haal. When interpreted to haal, it is nahi, and must be returned to that which does not mention the name of Allah. And this haal is wicked. It means that when he slaughter he calls a name other than God. If that is meant here athaf is nahi, then returned to anything that does not mention the name of Allah absolutely. Likewise, when the slaughter mentions a name other than God or does not mention.
At the end it is necessary to point out that musytarak is a concept not only limited to verbs, but also verbs, even letters. It should also be noted that the choice of the word chosen in the musyatarak also looks at the context of the encounter, and at one time the musyady is a form of musykil, and it is obligatory for the mujtahids to determine the meaning which should be used in accordance with the syar'i law intended in nash.
BIBLIOGRAPHY
A. Rahman, Asjmuni. 1986. Metode Penetapan Hukum Islam. Jakarta: Bulan Bintang.
Az-Zuhaili, Wahbah. 2009. Uṣul al-Fiqh al-lslami: juz 1. Damaskus: Dar al-Fikr.
Effendi, Satria. 2005. Ushul Fiqh. Jakarta: Prenada Media.
Haroen, Nasrun. 1997. Ushul Fiqh. Ciputat: Logos Wacana Ilmu.
Jukeng, Miss Kholeefah. 2016. “Ragam Ungkapan Damai Dalam Al-Qurān: Kajian Lafaẓ Muradif dan Musytarak Fi Ulumil Al-Qurān (Minithesis). Banda Aceh: UIN Ar-Raniry.
Kamali, Hasyim. Prinsip dan Teori – Teori Hukum Islam. Yogyakarta: Pustaka Pelajar.
Shihab, M. Quraish. 2013. Kaidah Tafsir. Tangerang: Lentera Hati.
Syarifuddin, Amir. 2014. Ushul Fiqh Jilid 1. Jakarta: Kencana.
Syarifuddin, Amir. 2014. Ushul Fiqh Jilid 2. Jakarta: Kencana.
Wahab Khallaf, Abdul. 2005. Ilmu Ushul Fikih. Jakarta: Reneka Cipta.
Notes:
1. Makalah perlu dirapikan dan english perlu diperbaiki
2. Mana kesimpulannya?
3. Mana contoh penggunaan muradif dalam ushul fiqih?
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