Abstract
This paper studies on Rashīd Riḍā’s view on isrāiliyyāt and the Bible in his tafsir al-Manār. As a reformer in the field of exegesis, Riḍā found urgent necessity in returning al-Qur’an to its original purpose which is to give guidance. The problem is that Riḍā saw many authors of exegesis work (mufassir) before him give profuse and unnecessary exegetical discussion. To Riḍā, displaying this kind of lavish information diverts from the original vision of al-Qur’an and cannot be tolerated. In this case, Riḍā resolutely opposes the quotation of isrāiliyyāt. Interestingly, behind this stance, Riḍā quotes the Bible in his work. This becomes the main focus of this study; how Riḍā views isrāiliyyāt and the Bible, what is the essential difference between the two according to Riḍā, and what is the reason behind his quotation of the bible and his opposition against isrāiliyyāt?. To analyze this topic, descriptive-analytical method is used. The result is, it is found that according to Riḍā, isrāiliyyāt are just unfounded stories and not worth quoting. While the Bible in Riḍā’s view is a holy book containing the New and Old Testament the truth of which is believed by the People of the Book themselves. In this case, Riḍā believes that the source worth quoting is only one which is ṣaḥīḥ and marfū’ from the Prophet. Whenever it has to be from the People of the Book, one should quote from the Bible even though Riḍā himself realizes that there are many oddities in it. There are several reasons behind Riḍā’s quoting the Bible (1) Bible is still sourced to the books of Ahl al-Kitab. (2) Bible becomes the guidance of Ahl al-Kitab. (3) Bible can be accounted for according to the Bible.(4) Bible does not have negative motives toward Islam. Key words: Rashīd Riḍā, Tafsir al-Manār, isrāiliyyāt, the Bible
Highlights
Tulisan ini menela‟ah pandangan Rashīd Riḍā terhadap isrāiliyyāt dan Alkitab dalam Tafsir al-Manār
This paper studies on Rashīd Riḍā‟s view on isrāiliyyāt and the Bible in his tafsir alManār
Riḍā juga ikut menafsirkan Al-Qur‟an dengan penafsiran yang bisa menjauhkan pembaca dari ibrah utama suatu ayat
Summary
Qur‟an. Mereka dapat dengan mudah langsung menanyakan kepada Nabi saat menemukan kejanggalan. Dalam mendalami dan memahami makna al-Qur‟an, para sahabat terkadang mencari penjelasan dalam al-Qur‟an itu sendiri.[1] Di samping mereka mencoba mencari penjelasan dari ayat-ayat lain sebagai alat bantu untuk memahami alQur‟an, para sahabat juga mencari hadis-hadis Rasulullah. Manakala mereka tidak menemukan jawaban dalam hadis Nabi atau sahabat yang memahami bentuk konteks ayat-ayat tersebut, mereka melakukan ijtihad.[2]. Selain bertanya kepada para sahabat senior sebagai sumber informasi bagi penafsiran al-Qur‟an, mereka juga bertanya kepada sahabat-sahabat dari kalangan Ahli Kitab (Yahudi dan Nasrani) yang telah masuk Islam, terutama pada ayat-ayat yang bercerita tentang umatumat terdahulu. Hal itu mereka lakukan lantaran sebagian tema dalam al-Qur‟an memiliki persamaan dengan yang ada dalam kitab mereka.[3]. Penafsiran seperti itu terus berkembang sejalan dengan perkembangan pemikiran manusia dan kebutuhannya akan urgensi al-Qur‟an sebagai “petunjuk” bagi kehidupan
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