Bi Al-ra Research Articles

Genealogi Manhaj dan Ittijāh Penafsiran al-Shawkāny dalam Kitab Tafsir Fatḥ al-Qadīr

This research is aimed at finding out the genealogy of the manhaj and ittija>h interpretations of al-Shawka>ny in the book of tafsir Fath} al-Qadi>r. Judging from the research location, type of data and research sources, this research has a qualitative research approach with the type of library research. The data sources in this research, apart from the book of interpretations of Fath} al-Qadi>r, are other books by al-Shawka>ny, as well as al-Shawka>ny's biography to get a description of life and the society around him which influenced his thinking and approach. understand the interpretation of the Koran. Al-Shawka>ny is considered a breakthrough with his thoughts which sought to free society from blind fanaticism towards one particular school of thought. After conducting research, it can be concluded that the manhaj and ittija>h interpretations of al-Shawka>ny in the book of tafsir Fath} al-Qadi>r tend to follow the interpretation methods of classical commentators such as al-Qurt}uby, al-Suyut}y, Ibn Kathi >r, al-Baghawy and Ibn Jari>r al-T{abary. The new finding obtained is Manhaj's interpretation of al-Shawka>ny in the book of tafsir Fath} al-Qadi>r, if seen from the source of the interpretation, it uses the tafsir bi al-Iqtira>n method. If we look at the systematics of the explanation, it uses systematic muqa>rin or comparative interpretation. The breadth of interpretation is the It}na>by interpretation method. Meanwhile, according to the target and sequence of the verses, it is the Tah}li>ly method of interpretation. Ittija>h interpretation of al-Shawka>ny in the book of Tafsir Fath} al-Qadi>r, of which there are several styles that dominate apart from Tafsir Lughawy, namely Tafsir Aqady and Tafsir Fiqhy. Even though al-Shawka>ny combines the methods of tafsir bi al-Ma'thu>r and tafsir bi al-Ra'y, the direction of his interpretation tends to be conservative textualist because he adheres strictly to athar, the interpretation of classical commentators and Arabic. The results of this research are useful in determining the classification of al-Shawka>ny's tafsir books as well as providing input for other researchers regarding al-Shawka>ny's thoughts and interpretive manhaj and ittija>h in general.

"سيّد قطب ومنهجه في التعامل مع الآيات المتعلقة بالسيرة النبوية: دراسة تحليلية في تفسيره "في ظلال القرآن

Knowing the method of a particular scholar in any book is important to understand his approach to dealing with any issue and to make his way to becoming the subject of attention and emulation by later researchers. This research discovers the methodology of Sayyid Quṭb, the dynamic preacher and leading exegete, regarding his dealing with the verses related to prophetic history through Fī Ẓilāl al-Qur’ān. This research deals with three aspects: interpreting the verses related to prophetic history, presenting the events, and extracting the highlights and lessons from the events. The researchers employed the descriptive method to explain the definition of Prophetic history and Sayyid Quṭb’s biography and the analytical method to extract Sayyid Quṭb’s methodology in his exegesis in dealing with verses related to Prophetic history. The study primarily showed that Sayyid Quṭb combined exegesis based on traditions (al-tafsīr bi al-ma’thūr) and opinions (al-tafsīr bi al-ra’y) in explaining the verses related to prophetic history. Sayyid Quṭb has two ways of presenting the events: detailed and overall views. Sayyid Quṭb’s presentation has three objectives: referring to the events as the reasons for the revelation of the verses, inferring events in the interpretation of the verses, and depicting the atmosphere in which the verses were revealed and reviving them. The most important Sayyid Quṭb’s trends in extracting highlights and lessons are employing Prophetic history for his dynamic methodology, clarifying the lessons in the Islamic faith, addressing facts and perceptions about Islam, and contextualizing Prophetic history’s highlights and lessons into current situations.

Korelasi antara Wanita, Perhiasan, dan Aurat dalam Al-Qur’an Surah An-Nur Ayat 31 Menurut Prespektif Mufassir Nusantara

In Islamic teachings regarding the relationship between jewelry and private parts, it has a big influence on women. Even the things that are attached to a woman, which are usually visible or invisible, are jewelry and it is an obligation to look after them, because if they are intentionally shown to someone who is not a mahram, it is tantamount to exposing one's private parts. Through Q.S an-Nur verse 31, the correlation between women, jewelry and private parts will be explained as well as the analysis of the views of Indonesian mufassir. This research uses a qualitative method, namely a method that focuses on data obtained by researchers from previous researchers. This research is also classified as a library research method. To further focus this research study, the author will further specify the interpretation of Indonesian commentators, namely Buya Hamka, Hasbi Ash-Shiddiqiey, and M. Quraish Shihab regarding the correlation between women, jewelry, and private parts in the Koran surah an-Nur verse 31 in the tafsir al-Azhar, an-Nur, and al-Misbah. This tafsir also uses the tahlili method with a bi al-ra'yi (reasoning/ijtihad) approach. In Q.S an-Nur verse 31, according to Buya Hamka, Hasbi Ash-Shiddiqiey, and M. Quraish Shihab, it is forbidden for a woman to show her private parts which are her jewelry. Don't show off the beauty of your body curves and protect your private parts from those who are not your mahram. Apart from that, because in general women's jewelry is only visible, such as decoration on their hands, face and feet, here the author feels it is necessary to discuss further about women's jewelry which is also their private parts, both visible and invisible.

Konsep Fitnah Dalam Al Qur'an Surah Al Baqarah Ayat 191 dan 217

In general society, the word slander is not a new language. However, the interpretation of the word slander that has existed among the public is often limited to what is meant by accusing it with bad allegations and then following it with evidence in the form of fragments of verses from the QS. Al-Baqarah verse 191 or 217 so it may not lead to the intended purpose of these two verses. The author uses data sourced from journals, commentary books and several literature related to research. Because it focuses on both classical and modern literature, this research is qualitative or library research (literature research) by utilizing comparative methods (muqarran) to compare the interpretations of the two. After conducting research, it can be seen that the comparison of the words slander according to Az-Zamakhsyari and Fakhr ad-Din ar-Razi is concluded with 5 meanings, slander means gold nuggets that are placed on fire to obtain the purity of the gold which then leads to severe trials or are called al-mihnah and al-bala', slander is an eternal punishment that binds a person because disbelief, the prohibition of entering the Grand Mosque and the apostasy of non-believers. The similarities include both methods, namely the tahlili method with the bi al-ra'yi interpretation style and interpreting slander with al-ikhraj. Meanwhile, the differences include the background of Az-Zamakhsyari's writing of al-syirku which is side by side with the interpretation of the root word "al-kufru" belonging to al-Razi.

A Brief Review of Historical Promotions of Interpretive Methods of the Holy Quran in Early Times

This article briefly reviews traditional and modern tafsir (interpretation) trends and how modern Tafasīr have shaped contemporary Islamic thoughts. Classical Tafsir trends, Tafsir Bi al- ma’thur (tradition-based interpretation) and Tafsir Bi al-ra’y (reason-based interpretation) are well-documented in historical norms of Qur’ānic exegesis. However, modernity, with its complex socioeconomic, religious, political and cultural developments, presents unique challenges to interpreters (authors of Qur’ānic interpretations) to contextualize the Qur’ānic message and provide guidance to modern- day Muslims and their worldview. Complex modern Islamic thought is a selection of ideologies and philosophies that resulted from the prevailing diverse geopolitical, sociocultural and economic environment. These dynamic elements of modernity have conceptualized tafsir trends into the textualist, contextualize, modernist, socio-political, scientific, thematic and feminist approaches. These trends have not only transformed contemporary Islamic thought, and vice versa, but also continue to collectively evolve to meet the challenges of modernity. This article briefly reviews traditional and modern tafsir (interpretation) trends and how modern tafasir have shaped contemporary Islamic thought. Classical tafsir trends, tafsir bi al- ma’thur (tradition-based interpretation) and tafsir bi al-ra’y (reason-based interpretation) are well-documented in historical norms of Qur’ānic exegesis.

Methodology of Kitab Al-Jami' Interpretation of the Qur'an by Abdullah Bin Wahb Al-Mishri

This article attempts to examine the methodology of interpretation in the classic commentary text by Abdullah bin Wahb al-Mishri, namely the book al-Jami' Tafsir al-Qur'an. This is motivated by the existence of a study of ancient manuscripts attributed to Ibn Wahb through transmission. The object of study is al-Jami' Tafsir al-Qur'an by Abdullah bin Wahb al-Mishri which is the result of research (tahqiq and ta'liq) from Miklos Muranyi in 1939. By using a qualitative-descriptive method, this article concludes that: the method used by Abdullah bin Wahb al-Miṣrī can be viewed from 4 points of view; sources of interpretation using bi al-ra'yī, the breadth of explanation uses ijmālī, the goals and systematics use mauḍū'ī and the tendency of interpretation uses bi al-riwāyah. These results indicate that the book of commentaries does not only use a single method in its preparation so that al-Miṣrī makes his book an answer that the compilation of the book of interpretations of the Qur'an is not single, but mono-method, or in methodological terms using comparisons.

To what Extent Can the Diversity of Qur’anic Tafsir be Described as ‘Traditions of Reason’

This paper examines tafsir as one of the oldest scientific disciplines developed by Muslims, who experienced dialectical shifts from time to time. Early tafsir was characterized by the bi al-mathur tradition or by its reliance on riwayah sources. While it is commonly argued that this mode of interpretation leaves no place for the mufassir's intervention, his subjectivity and rationality in choosing the preferred tradition cannot be ignored. Following that, tafsir evolved according to the bi al-ra'yi tradition which is believed to emphasize the mufassir’s reasoning while interpreting the Qur’an. This paper is addressed to examine this categorization, using Sherman Jackson’s traditions of reason that aim to compromise tafsir with varying hues of traditionalist and rationalist perspectives. This paper employs the library method by reviewing relevant literature to answers the main question. In the end, the limitations of a tafsir can be accepted as traditions of reason as long as the interpretation adheres to the fundamental criteria of interpretation. This includes mufassir’s profound understanding, no conflict with other verses or hadith, and, in many cases, its conformity with logic. Traditional and Rational elements are complementary and must be addressed proportionately. The emphasis on reason has the potential to lead to the mufassir's personal preferences and biases. Meanwhile, the usage of traditional riwayah will limit interpretive space and the context's applicability.

Telaah Metodologis Kitab Tafsir Irsyad al-‘Aql al-Salim Ila Mazaya al-Kitab al-Karim Karya Abu al-Su’ud Al-‘Imadi

The purpose of this paper is to analyze Abu al-Su'ud Al-'Imadi's exegetical manual, Irsyad al-'Aql al-Salim ila Mazaya al-Kitab al-Karim, focusing on the manual's sources of interpretation (mashdar), techniques of interpretation (manhaj), and interpretation orientation (ittijah). The mufassir's life story, his scientific discoveries, and the context of the commentary's composition are all briefly covered. This method of research is qualitative and takes a literature-based approach. From the perspective of the source, Abu al-Su'ud Al-'Imadi's commentary Irsyad al-'Aql al-Salim ila Mazaya al-Kitab al-Karim falls into the category of interpretation bi al-Ra'yi; from the perspective of the method, it employs the tahlili; and from the perspective of the orientation, it includes the lughawi. Abu al-Su'ud al-'Imadi was a scholar who lived during the Ottoman Empire's golden age, when the population enjoyed economic success, political stability, and scientific advancement. This seems to be the driving force behind Abu al-interpretation Su'ud's from a linguistic perspective. His ardor for the Arabic language and literature, which has elevated him to the level of an expert in the field, is another important factor in the linguistic focus of his interpretations (lughawi).

Challenging al-Dhahabī’s (1915-1977) Authority in the Historiography of Tafsīr: A Clarification of His Salafī Outlook

Recent discussions of modern historiographies of tafsīr show that al-Dhahabī’s al-Tafsīr wa al-Mufassirūn used the radical hermeneutic of Ibn Taymiyyah (d. 728/1328) as a philosophical underpinning, leading his book to present a somewhat salafī-history of the genre. This approach affirmed that the Qurʾān was repositioned squarely where the hermeneutical tools were unequivocally restricted to a hadith-inherited mode. A more holistic study on al-Dhahabī‘s scholarship, however, has yet to be undertaken. This article seeks to complete (and to some extent clarify) the image of al-Dhahabī's salafī leanings by situating his scholarship in the battlefield of ideas in Egypt from the 1940s to 1970s and undertaking a close reading of his other major books of tafsīr, including (1) al-Waḥy wa al-Qurʾān al-Karīm, (2) al-Isrāʾīlīyat fī al-Tafsīr wa al-Ḥadīth, (3) al-Ittijāhāt al-Munḥarifah fī al-Tafsīr, (4) al-Tafsīr wa al-Mufassirūn, and (5) Tafsīr Ibn ʿArabī. This article outlines Dhahabī’s systematic approach to the historiography of tafsīr. While his first three books provide theoretical considerations of what constitutes a good Qurʾānic commentary, the remaining two works are where he applies these theories into concrete judgements and classifications of tafsīr works. Besides the fact that Dhahabī has revitalized the problematic division of Tafsīr bi al-Maʾthūr and Bi al-Ra’y, several new key arguments highlighting his salafī outlook are identified throughout his books, namely his reinforcement of the value of the isnād system and his blatant attacks on commentaries that are not based on inherited interpretive materials. By shedding light on Dhahabī’s salafī orientation, this article argues for the need for alternative sources of the historiography of tafsīr to be studied in Indonesian Islamic Universities.

THE IDEA OF GASSĀN HAMDŪN IN THE BOOK TAFSĪR MIN NASAMĀT AL-QUR'ĀN KALIMĀT WA BAYĀN

The purpose of this study is to find out the Idea of Gassan Hamdun in the book of Tafsir Min Nasamat al-Qur'an Kalimat wa Bayan which relates to interpretation techniques, writing systematics and their characteristics, advantages and disadvantages of the book. The results of this study show that Gassan Hamdun used the Ijmali method in interpreting verses from the Qur'an by being sourced from the tafsir bi al-ma'syour and other major tafsir books such as Tafsir Jalalain Tafsir Imam Nasafi, Tafsir Al-Alusi, Tafsir Ibn Kasir, Al-Jami' Li Ahkam al-Qur'an " by Imam Qurtubi tafsir "Fi Zilal al-Qur'an" by Sayyid Qutub. According to Gassan Hamdun the source of the interpretation of bi alma's}youris the most correct compared to other sources of variation, although he also made the book of interpretation bi al-ra'yi al mahmud, which is an interpretation that relies on ijtihad as the source of his understanding, such as the interpretation of al-Alusi. Gassan Hamdun presents a book of performances in which each arrangement uses a specific formula and code. This formula and code are the form initials of the letters, which aims to make it easier for the reader to know the reference to his interpretation and save the writing in his book to produce a beautiful book to read.

Al-Tadlīl ‘alā Imāmah Abī Bakr min Khilāli Tafsīr al-Māturīdī

Abū Manṣūr Muḥammad b. Maḥmūd al-Samarḳandī (d. 333/944), the founder of the Māturīdiyya sect, is one of the significant scholars of the Hanafi sect. Imam Māturīdī is a scholar in the history of Islamic science who became famous for a theologian (mutaqallim), interpreter (mufassir) and jurist (faqīh), and is known for his Kitāb al-Tawḥīd. Besides that, Māturīdī and his commentary entitled Taʼwīlāt al-Qurʼān - one of the earliest tafsir bi al-ra’y (bi-al dirayah) examples of the exegetical literature- have broadly been studied in Turkish theology academia especially in recent years. This study aims to discuss the verses related to Abū Bakr’s (d. 13/634) caliphate in Imam al-Māturīdī’s Taʼwīlāt al-Qurʼān in terms of the distinction between tafsir and ta’wil. As it is known, the distinction between tafsir and ta’wil is based on Māturīdī’s writings. According to this distinction, tafsir is the process of interpretation particularly by the companions whereas ta’wil is done by the fuqaha. Therefore it is appropriate to say that tafsir means “contextual meaning” while ta’wil stands for “commentation.” As a matter of fact, Māturīdī also explains the word tafsir as the first and original meaning of the Qur’an in the context of its revelation. However, he explains in his Taʼwīlāt al-Qurʼān many verses by associating them with some issues that emerged after the revelation of the Qur’an, thus making “ta’wil.” Moreover, he gave the title Taʼwīlāt to his work in accordance with this understanding. In this study, it will be discussed whether Māturīdī’s well-known definition of tafsir contradicts or not with his commentation on the verses that he claims pointing to Abū Bakr’s caliphate and/or his superiority. The verses considered evidence for Abū Bakr’s caliphate and/or his superiority in Taʼwīlāt al-Qurʼān will be scanned and in this context, the way Māturīdī understands and interprets verses such as al-Maidah 5/54, at-Tawbah 9/40, Hūd 11/84 and al-Hadid 57/19 will be analyzed.

Corak Hermeneutika al-Quran dalam Tafsir al-Zamakhsyary

Hermeneutics is a study of understanding to interpret and reveal the hidden meaning of the text, symbols, and human actions. Hermeneutics is widely used as an approach in the realm of interpretation. This research will describe the hermeneutics of the Qur'an in Al-Kashshaf by al-Zamakhsyary. This research is a qualitative type of research by applying the literature study model. The results of this study indicate that the interpretation of the al-Kashshaf is a bi al-Ra'yi interpretation (the more dominant interpretation relies on reasoning). In terms of hermeneutics, the hermeneutics pattern of al-Zamakhsyary in the understanding of al-Kashshaf can be grouped as subjective hermeneutics by decomposition that, first: the use of sense in the al-Kashshaf is very dominant and gets a reasonably high portion; Second, the balaghah and grammatical aspect in the al-Kashshaf interpretation look very thick. In this case, the authenticity of the editorial and text words are caught carefully; Third, al-Zamakhsyary uses other texts such as the Hadith and Jahiliyyah poetry to strengthen or describe the interpretation.
 Keywords: Hermeneutics, al-Zamakhsyary, Tafsir bi al-Ra’yi, Tafseer al-Kashshaf.

THE STUDY OF AL-QUR'AN MUNASABAH

This research using bi al-ra’yi method which aproaching munasabah in Qur’an based on relation between fawatih al-suwar of first verse which consist of some letter of Qur’an, the content of relation sentences in one verse, Ibnu ‘Abbas definiting “Alhamdulillah” as gratitude. Ar-Raghib Al-Ashfahani said that is oralic of gratitude (syukr al-lisan) is praise to Allah. Ar-Raghib Al-Ashfahani also said gratitude in our heart (syukr al-qalb) which remembering to Allah about everyting given to us and gratitude with our bodies (syukr sair al-jawarih) is using favors for charity. QS. Al-Fatihah started with oralic gratitude, so based on this argumentation of this verse containt wishdom of gratitude as three aspects. The first till third ayah contain gratittude in oral and heart, which say Alhamdulillahirabbil ‘aalamiin as of all favours given to His creatures, inner believe and ask to Allah. The ayah number sixth and seventh as esential contains ask Allah to guide to the straight path, like the path of messenger of Allah, shiddiqin, syuhada, shalih people who a pray and obey to Allah and avoid Allah’s ban, so didn’t follow inhabitants of hell, they are Jews and Christian.

Dissension in Tafsīr Principles and its Impact on Allama ‘Anāyat Allah Khan al-Mashraqī’s Tafsir “Tazkirah” (1888-1963)

All disciplines of knowledge are regulated by certain principles, associated with particular branches of study. Holy Qur’ān, as an everlasting miracle, contains injunctions and rulings to all facets of life for all ages. Tafsir, literally ‘to explain’ is the explanation of Holy Qur’ān. To provide elucidation for better understanding, different kinds of Qur’ānic interpretations are being penned from early Islamic history. Principles of Tafsir, as a separate academic field, developed in the early centuries of Islamic History in different phases. Few Tafsir principles are unanimously agreed upon among exegetes while others are not accepted by all. Thus, dissension in Tafsir principles leads the interpreters to ponder in Qur’ān differently and bring valuable aspects of Qur’ānic teachings into the light. This research paper briefly reviews the fundamental principles of Tafsir and its impacts on Allamah Anayat Allah Khan al-Mashraqīs Tafsir “Tazkirah”. Exegetes of the Subcontinent have contributed significantly to Tafsir Literature. In all interpretations, exegetes established and describe a few principles which they did follow to interpret Holy Qur’ān. Exegeses in the subcontinent can be classified into two major types, Tafsir bi al-Riwāyah (explanation through sound transmissions), and Tafsir bi al-Ra’ay (Interpretation by reasoning). Generally, the latter one was not approved by mainstream Islamic theologians of the subcontinent. Moreover, the comparison and relevancy of Tafsir Tazkirah to traditional Tafsir, as well as, outlook of this modernist exegete, is also a prime concern of this research paper. By adopting qualitative methodology, findings would be concluded in the end.

The Tafsīr Bi Al-Ma’ṡūr and Bi Al-Ra’yī in The Commentary of Abū Ja’far Al- Ṭaḥāwī

This study aims to investigate the tafsīr bi al-ma’ṡūr and bi al-ra’yī in the commentary of Abū Ja’far al-Ṭaḥāwī and its application methods. This study employed analytical descriptive method by employing content analysis theory towards the commentary of Aḥkām Al-Qur’ān Al-Karīm. The results suggest that Al-Ṭaḥāwī incorporates the tafsīr bi al-ma’ṡūr and bi al-ra’yī in his commentary although the general style is still the tafsīr bi al-ma’ṡūr. Al- Ṭaḥāwī has his own method in implementing the tafsīr bi al-ma’ṡūr and bi al-ra’yī. Among his methods in tafsīr bi al-ma’ṡūr is to compromise amongst narrations if it is possible, select and scientifically criticize the narrations, no comment, and avoid rejected Isrāiliyyāt narrations and false hadiṡ, unlike the commentary of al-Ṭabari. It is possible due to the differences of character between these two commentaries. Meanwhile, his method in tafsīr bi al-ra’yī is to reconcile both reasons and narrations in balance and equally important, avoid reasons outside their domain, interpret mutasyābihāt with muḥkamāt, and avoid wrong interpretation. Therefore, al-Ṭaḥāwī’s commentaries have been based on correct principles.

تابعین کے تفسیر و اصول تفسیر پر اثرات: تجزیاتی مطالعہ

The impact of the views and thoughts of the followers of the disciples of last Prophet s.a.w. on the science of exegesis is a clear fact. This is also vivid from the Quranic literature that their impact is not limited to Tafsir bi al-mathur but also is the basis of the reliable repository of tafsir bi al-Ra’y. The study of any Quranic commentary of early ages, reveals that under every verse the opinion of some pupil of the disciples is mentioned. The increase in the literature of Quranic explanations and commentaries was in fact due to the abundance of the opinions of the followers of the disciples and it opened many chapters of knowledge for those who came later. This was considered a principle of Quranic explanation by many classical religious scholars that when you did not find a explanation of a verse in the Qur'an, nor in the Prophetic traditions, nor did you find it from the Companions, then it must be referred to the sayings of the followers of the Companions.In this article, we will examine the effects of the followers of the disciples on exegetical literature and Quranic studies

Interpretation of Bi Al-Ra’yi Madrasah Tafsīr Makkah

The interpretation of the Al-Qur'an does not only come from narrations, but also from the ratio or ijtihad, and intuition or inspiration whose methods are difficult to find, because they are transcendent. This explanation is the background of the author who will conduct the research with the aim of knowing the practice of the interpretation of the Al-Qur'an carried out by Tabi'in. It also shows the fact that Tabi'in uses ratio in interpreting the verse. The research method used in this research is qualitative research with the type of library research. This research discussion uses descriptive-analysis method. The results of this study conclude that in terms of term, the tendency of the tafsir book to not reach certain disciplines, is only limited to geographic influences and is thick with the nuances of the interpretation of the teacher, namely ibn abb's. There are at least 23 bi al-Ra'yi interpretations of Mujâhid's tafsir, which are also agreed upon by several scholars, both from the tabi'in and commentators, but not all of them are the same as the opinion of Ibn Abbâs as his teacher. Of the 23 bi-rayi interpretations, 15 of them are different from Ibn Abbas's interpretation and 8 of them have similarities with Ibn Abbas and are classified into 4 parts, namely: Tafsîr bi al-Ra'yi bi al-Qiyas, Tafsîr bi al-Ra'yi bi al- Qisshah, Tafsîr bi al-Ra'yi bi al-Lughah, Tafsîr bi al-Ra'yi bi al-Dhamir.

Interpretation of Bi Al-Ra’yi Madrasah Tafsīr Makkah

The interpretation of the Al-Qur'an does not only come from narrations, but also from the ratio or ijtihad, and intuition or inspiration whose methods are difficult to find, because they are transcendent. This explanation is the background of the author who will conduct the research with the aim of knowing the practice of the interpretation of the Al-Qur'an carried out by Tabi'in. It also shows the fact that Tabi'in uses ratio in interpreting the verse. The research method used in this research is qualitative research with the type of library research. This research discussion uses descriptive-analysis method. The results of this study conclude that in terms of term, the tendency of the tafsir book to not reach certain disciplines, is only limited to geographic influences and is thick with the nuances of the interpretation of the teacher, namely ibn abb's. There are at least 23 bi al-Ra'yi interpretations of Mujâhid's tafsir, which are also agreed upon by several scholars, both from the tabi'in and commentators, but not all of them are the same as the opinion of Ibn Abbâs as his teacher. Of the 23 bi-rayi interpretations, 15 of them are different from Ibn Abbas's interpretation and 8 of them have similarities with Ibn Abbas and are classified into 4 parts, namely: Tafsîr bi al-Ra'yi bi al-Qiyas, Tafsîr bi al-Ra'yi bi al- Qisshah, Tafsîr bi al-Ra'yi bi al-Lughah, Tafsîr bi al-Ra'yi bi al-Dhamir.

PERKEMBANGAN PARADIGMA PENAFSIRAN KONTEMPORER DI INDONESIA: Studi Kitab Tafsir at-Tanwir

This article discusses the development of contemporary interpretation (tafsir) paradigm in Indonesia by conducting research on the Tafsir At-Tanwir Book of the Tarjih and Tajdid Muhammadiyah Majlis (councils). The author tried to match the paradigms of contemporary interpretation in Indonesia with the Book of At-Tanwir as an embodiment of the interpretation book that actually appeared in the contemporary era so that the standardized interpretation paradigm was realized. This article begins with an introduction that explains the development of interpretations in details from the beginning when the interpretation emerged to the development of its realm, starting from the interpretation of bi al-ma'thur which was often carried out by previous scholars to the next phase exploring the realm of contextualization which gave rise to the term tafsir bi al-ra’yi. Tafsir bi al-ra’yi arose as a response to the ummat’s problems which have been increasingly developing in each era and have not been discussed in the previous tafsir books. This article also discusses the biography of Muhammadiyah’s founder, KH. Ahmad Dahlan, the establishment process of Muhammadiyah, and the Tarjih and Tajdid Majlis as an initial introduction before entering into the interpretation of At-Tanwir. Furthermore, this article discusses the paradigms of contemporary interpretations, starting from the initial assumptions as a basis to find a way for the interpretation paradigm and methodology to always develop until the direct studies of the Tafsir At-Tanwir Book which was initiated by Muhammadiyah.

TAFSÎR ON JIHAD VERSES IN AKU MELAWAN TERORIS: Relevance Measurement in The Perspective of Fakhr Dîn al-Râzî

<em>A discourse on justification of radical act faked as jihad based on Fakhr al-Dîn al-Râzî’s perspective is the cause of this study. The question is “How is al-Râzî’s opinion on verses used to justify radical acts which are faked as jihad?” This study uses the perspective of Fakhr al-Dîn al-Râzî’s Tafsîr bi al-Ra’yi. This is a library research employing qualitative explorative paradigm. All data are in the form of documentation; primary data are from Mafâtî<em><span lang="IN">ḥ</span></em> al-Ghayb and book entitled Aku Melawan Teroris as well as other secondary data. The study shows, first: jihad and its meaning are relevant with the period of Quran revelation to date and theologically they will also be relevant in the future; nothing changes from jihad’s concept and substance except the situation and condition. Second, there are five verses in Quran becoming the justification basis of radical acts in the name of jihad i.e. Q.S. al-Tawbah [9]: 5, Q.S. al-Tawbah [9]: 14, QS al-Tawbah [9]: 36, Q.S. Anfâl [8]: 39, and Q.S. al-Baqarah [2]: 191; yet it is contra productive for al-Râzî. Through this study, al-Râzî’s tafsîr model is expected to be a formula and new opinion to deeply comprehend, contextual wise, the meaning of those verses.</em>