Growth and Development of Exegesis of the Ages

1. Interpretation THE DURATION OF THE PROPHET

Being a natural thing when prophets and companions understand the Qur'an globally, but after that God promised to explain and maintain the Koran.

Husain DR.M Adh-Dhahabi disagreed with the imam Ibn Kholdun said, "bahwasannya al-Qur'an down in Arabic, with all methods balaghoh. They (Arabs) are all schools and understand the meanings of each of the structure of language and mufrodatnya.

The companions at that time did not change as the Arab majority, but which distinguish that they can know the secrets and the meaning of the word of God contained in the Qur'an directly to the Prophet sallallaahu alaihiwasallam.

2. Interpretation THE DURATION OF FRIENDS

The commentary at the time companions cling on four things: first, the Qur'an which is usually referred to tafsirul quran bil Quran, as God told it with another quick and stay God explain clearly.

Second, one of the role of the prophet Muhammad himself is as explanatory (albayyan) on all the laws of God. Third, ijtihad. Knowing all the secrets of all the Arabic language and the language, know the customs of the Arabs, knowing the circumstances of the Arabs, and strong comprehension .

Fourth scribes (Jews and Christians) who converted to Islam and had nice to Islamannya, it is because the Qur'an itself in some ways similar to the genitalia and the gospel, for example, about Qishoshul anbiya with people in the past, the story of the birth of Prophet Isa Ibn Maryam The miracle of the following US.

3. Interpretation DURING tabi'in

Commentary on the times Tabi'in tidk much different from the time of the Companions RA for the Tabi'in take the interpretation of them. In this period there appeared some madrasas to study the science of interpretation, such as:

• Makkah or Madrasah Madrasah Ibn Abbas

• Medina or Madrasah Madrasah Ubay ibn Ka'b

• Iraq or Madrasah Madrasah Ibn Mas'ud

The peculiarity commentary during Tabi'in start tinged interpretation denngan emergence Isroiliyaat and nashroniyat. This is caused by the increasing number of the People of the Book who embraced Islam.

4. Interpretation THE DURATION OF BOOKKEEPING

Bookkeeping commentary carried in five steps . The first stage, the interpretation before the recorded still be done by the method of transmission, meaning friend narrated on the interpretation of the Koran of the prophet Muhammad. Then they drop to their students (read: Successors)

The second stage, at the time of the Umayyad dynasty and the beginning of the Abbasid dynasty that still incorporate commentary into sub-sections of the hadiths that have been recorded previously.

The third stage, separation of the interpretation of the hadith then recorded separately into a separate science. The fourth stage, bookkeeping sanadnya interpretation by summarizing and quoting the opinion of the scholars without mentioning the person. This makes it difficult to distinguish between the authentic and the sanad is weak which caused the subsequent commentators take this interpretation without see the truth or falsity of this interpretation.

5. Interpretation THE DURATION OF MODERN

When the Tartars attack the Islamic lands and commit brutal acts in the capital of the Caliphate of Baghdad with burn all the books of the great which is a collection of science that has been preserved for centuries, the Muslims lost a very valuable science.

Fanaticism schools that emerged during this period, making interpretation into the political vehicle of the various schools that exist, such as those carried out by the school of Hanafiyah. One of the scholars of these schools is Abu Bakr Ar-Rozy with the book Al-Jashosh.

Of schools as-Shafi'ites, appearing Abu Hasan At-Thobary (w.504 H). he interpret the laws of the Koran which consists of several volumes. Then Syihabuddin Abul Abbas Ahmad Ibn Muhammad Ibn Yusuf Al-Hlaby, (w 756 H) with his book Al-Qoul Wajiz Fi Ahkamil Al-Kitab Al-Aziz.

At the end of the 13th century, came criticism about the existence of Islam in the world, especially when compared to the west which is considered more advanced. This criticism came to the question of whether the Qur'an is still relevant to answering the development of life.

To answer these scholars began to make interpretation more open with the times. At this time, commentary with various patterns such as patterns of scientific, literary, and social.

THE APPROACH AND METHOD OF TAFSIR AL-QUR'AN

1. Understanding of the approach and method of the interpretation.

The approach to the interpretation of the Qur'an is one that deals with how the Quran was approached so that the results can match its interpretation with the purpose of the revelation of the Qur'an. Term approach indicates that the contents of the Qur'an in fact only God knows. The scholars are only trying to explain the content of the Qur'an according to the level of their ability.

A method of interpretation of the Qur'an is the way and the practice of interpretation used by scholars to describe the content of the Qur'an. The method of interpretation is a series of interpretive approaches, both interlinked and conducted by scholars when they interpret the Qur'an.

2. Various approaches of Tafsir

There are several approaches that can be used and scholars in interpreting the Qur'an: textual, symbolic, rational, ilmi, and ijtima’i.

                Textual approach is defined as an approach that prioritizes the literal meaning of interpretation/text than the other meanings that are corroborated by some of the Hadith or report shahabi that supports it.

Approach to rational interpretation explains that prefer the rational meaning (God) of the textual meaning that corroborated with a logical argument-the argument as a result of linguistic analysis. This kind of approach was more in use by scholars of kalam.

Approach suggests that the symbolic interpretation of the inner meaning of prefer on textual meaning..

Approach to ilmi (scientific) berkenaa with the interpretation of the Qur'an deals with natural phenomena and scientific study of objects supported by evidence of the results of studies or scientific research.

Approach ijtimah (socio-cultural) confirms that the interpretation of the Qur'an customer driven on social reality of Muslims in particular and society in General so that interpretation can be used as a reference in solving social set of problems conceptual .

3 various Tafsir Method

There are several methods that can be reached and ordinary clergy in interpreting the Qur'an. In outline, the four different methods: ijmali, maudhi'I, tahlili, and muqaran.

Tahlili method is a method of interpretation by conducting analysis in detail against the vocabulary of the Qur'an in various aspects following the order of the verses in favor of verses in the Glorious Qur'an.

Ijmali method is the method of interpretation by understanding the Qur'an based on trees thoughts contained in a verse or paragraph or even a single letter of the Qur'an.

Mawdhui method is the method of interpretation by way of summons divisible the vocabulary or the text in a specific theme, then classified and sought relationships with each other and then concluded.

The method is a method of interpretation muqaran by way of comparing the various interpretations that existed since the time of the companions, tabi'in to scholars next mufassirin.

TAFSIR, TAKWIL, AND QUR'AN TRANSLATION

1. Understanding of Tafsir, Takwil, and Translations

The scholars differed in the interpretation and understanding of takwil explains. Some of them equate understanding both of them and some others set it apart. Specialized translations, in general the scholars are agreed that the different translations of the understanding with the understanding and interpretation of takwil.

A. Tafsir

This is a living interpret, so the word Heiddeger, a Western philosophers. For him, it's a paltry job interpret that requires no complicated terms. Everyone can interpret and any text could be interpreted.

In the tradition of islam activities interpret precisely is not an ordinary job but great job can only be done by a handful of people with abilities that are qualified. Thus, for commentators in particular and generally Muslims need to understand the concept of tafsir or things relating to interpretation so as not to be a misinterpretation or misunderstood the interpretation of the mufasir.

The word "tafsir" is taken from the word fassara-yufassiru-tafsira which means captions or descriptions. Al-Jurzani argued that the interpretation according to the language was al-idzhhar wa kasaf al, namely addressing the (open) and body art. Understanding the interpretation based on the language with regard to the meaning of al-idhah (explain), al-bayan (body art), al-kasf (reveals), al-izhhar (dazzle), and al-ibanah (explain). Understanding the interpretation according to the terms described by scholars as follows (ash-Shiddieqy, 2009:153)

1. Al-Kilabi in al-Tashil argues that the interpretation was explaining the Qur'an explains its meaning and describe what the desired by nashnya or by isaratnya or its purpose.

2. Az-Zarkasyi defines as the science used to understand and explain the meanings of the Scriptures which were revealed to the Prophet Muhammad, as well as formulating contens law and considerations behind.

3. Shaykh al-Jazairi in shahib taujih at-tafsir as an extended explanation of the mention that elusive by listeners with a fringe or synonym meaning that mention him.

4. Al-Jurjany States that "the interpretation originally was open and gave birth. In terms syara ' is explaining the meaning of the verse, the sequence, the story and the revelation of the verse with the mention that pointed to him in the light ".

In addition to the four scholar, Abu Hayyan defines the interpretation as a science about how the pronunciation of mention-mention the qur'an as well as pronunciation mention-mention the Qur'an as well as how to reveal the content of the instructions, the content of the law, and the meaning of meaning contained in it.

B. Takwil

Takwil taken from the word awwala-yu'awwilu-takwilan which describes and explains. Takwil own words according to ash-Shiddeqy (2009:155) is a form of masdar, which means ta'diyah returns the da looked away.

Ash shiddeqy (2009:155) cites the meaning of term in takwil, namely:

1. restore ghayah, i.e. something to explain what is the meaning of

2. Describe one of the meanings that can be accepted by lafad

3. Al-Jurzani interpret takwil as the process turned up a mention of the meaning of inception to the right meaning.

C. Translation

According to language, translation is moving, replacing, or copy one language to another. According to terms, translations of the Qur'an which speak Arabic to non-Arabic languages then print it so that it can be read by people who do not understand Arabic.

There are two kinds of translation that is, translations of the harfiyyah or literitik and ma'nawiyyah or tafsiriyyah translation. Translation harfiyyah is translating the Qur'an into Indonesia, Sundanese, Javanese, English, etc. and translation ma'nawiyyah is translating the meanings of the verses of the qur'an, without tying it with pronounciation.

2. the difference between the interpretation, Takwil, and Translations

Side of the difference when specified as follows:

1. explain the meaning of the interpretation of the verses of the Qur'an are often lengthy legal explanation accompanied and wisdom.

2. Takwil with regard to the meaning of the words Holy verses of the Qur'an are redirected from the meaning that Zahir and other meanings to rajih vague.

3. Translations of the verse just change words from Arabic into other languages.

3. Bi Tafsir al-Sunnah and bi al-Ra'yi

In General, the interpretation of share into two, tafsir al-matsur bi and bi tafsir al-ra'yi.

a. tafsir bi al-Sunnah

Tafsir bi al-Sunnah is the interpretation of the Qur'an based on explanation of Quran, Prophet MUHAMMAD's explanation, the explanation of the companions, tabi'in and the word in the form of itjihad. Based on the four elements of the interpretation of the source bi al-Sunnah.

1. Interpreting the Qur'an by Qur'an.

2. Interpret the Qur'an sunnah Hadith or with

3. Interpret the Qur'an with the opinion of the companions.

4. Interpreting the Qur'an with the Tabi'in

b. bi tafsir al-ra'yi

the interpretation that the explanation is taken based on ijtihad and the thought its interpreter after their first required in excess of the indicated and things relating to interpretation as Asbab al-nuzul, makiyyah and madaniyyah, a real-mansukh and etc.

I'JAZ AL-QUR'AN

1. the sense of mu’jizat and I'jaz al-qur'an

The etymology of the word I'jaz bersl, a'jaza yu'jizu I; jazan (transotof verb) meaning that undermine, weaken, or assign a weakness (usman, 2009:285). A'jaztu fulanan meaning I weaken a person.

Of the terminology, I'jaz defined by manna Khalil ak-qaththan and ali al-shabuny in the writings of usman (2009:285-287). Manna Khalil al-I'jaz defines as "qaththan, show the truth of the Prophet in the recognition of others as a Messenger of God ALMIGHTY rosul. by revealing the weakness of the Arabs be comparable  or face eternal miracle, i.e. the qur'an and weaknesses the generations after them. "

Meanwhile, mu'jizat in language derived from a'jza yu'jizu I;, jazan undercut or render incapable of. Colloquially, mu'jizat al-manna qaththan defined in the writings of rosihan as "an event out of habit, join with the challenge, and will not be comparable " (anwar,2008:184-185)

From this definition, miracle means challenging and defeating those who doubt and deny the word of God. This challenge could not be matched only by anyone, because God wanted to win all the "battle" while people feel free and the abasement were not able to stand against God.

2. all kinds of mu’jizat

Mu’jizat is divided into 2 parts, namely the miracle the sensory material not immortal and immaterial, a logical miracle be proven over time (anwar,2008:192)

The kind of miracle that is the eternal city and not in accordance with the nature of the miracle that was revealed to the prophets besides Muhammad. The kind of miracle is only valid for only certain times. When miracle is lowered. Therefore it is reasonable if the nature of the miracle not eternal. Examples of the first kind of miracle of this great flood at the time of Noah, the fire did not burn U.S., Prophet Ibrahim cleavage of sea and stick into a big snake, and the livelihood of the dead at the time of Prophet isa AS.

Meanwhile, the kind of miracle these two are eternal and applicable throughout the world. MU; jizat is the qur'an al'karim. This, according to Muhammad shahrur, because (as the recipient of this miracle) is the last Prophet, so mu'jizat must have timeless nature and applies to this world is destroyed (shahrur,2008:242)

More to the point, syahrur distinguish the miracle of the Prophet Muhammad by the previous prophets. First, the aspect of the rationality of Prophethood of Muhammad in the form of the qur'an and al-sab'ul al-mathani Surahs precede knowledge of the sensorial, namely in the form of mutasyabih. Every era of change, conception-conception of the qur'an entered into the area of the knowledge city, referred to as takwil directly, i.e. the text alignment of the knowledge of the sensorial, both al-qu'an contains the essence of the absolute form that can be understood in relative. Third, the mu'jizat of the qur'an not only with her editing form only. But also their subjects (shahrur, 2008:242-245)

3. elements of mu’jizat

M Shakir as followed rosihan (anwar,2008:185-186) explains the four elements, namely: the miracle

A. thing or a wonderful event.

B. the case or presented by a prophet.

C. Contains a prophetic challenge to dubious.

D. the challenge can not afford or failed serviced.

The four elements of such a requirement for certain events so that events of this bus are called miracle.

4. facets mu’jizat of the qur'an

Sheikh Mohammed ali al-shabuniy in tulisa usman (2009:297) mentioned the facet-mu'jizat facet of the qur'an, i.e.:

A. the literary beauty of an entirely different with the literary beauty owned by Arabs.

B. the unique style of the same seklai different with all the style of language.

C. language Fluency is not possible can compare and performed by all creatures including the human kind.

D. the perfection of laws of which he carried that supercedes all laws and other rules.

E. Display news items are the eschatological that might not be accessible by the human brain but through preaching of the revelation of the Quran itself.

F. the absence of contradiction between the concepts that claim with the fact the truth results of discovery and inquiry science.

G. Satisfy every promise and threat that preached the Koran.

H. science which he includes in the same science and science of knowledge nature.

I. meet human needs.

J. can give a profound influence

K. arrangement of sentences and well-oiled style of paradoksi and confusion.

5. historical evidence of the failure of the rival al-qur'an

The factors that caused the failure and inability of the Arabs in the rival al-qur'an (usman,2009:307-309)

A. When compiling syi'ir-syi'ir or other oral texts, the Arabs only able to characteristic objects that can be seen.

B. However great arab poets and orators in the composing words and stringing sentences, they are not capable of putting together a series of words and sentences that are all eloquent.

C. When the arab poets by repeatedly giving the nature of things or events that occur with different sentences, then the second sentence is different the meaning.

D. The arab poet known though, can only be an eloquent and syi'ir order puberty in just one field only.

E. content of ayi'ir-syi'ir arab poets and dramatists contained lies and falsehood.

QURAN QIRA'AT

1 understanding Quran Qira'at

In language, the word is make qira'at (mashdar) of the verb qara'a which means reading, while according to the term, there are several definitions of the scholars put forward.

a. Al-Zarqani defines qira'at as sects in personal religious beliefs by a priest qira'at as distinct from others in the pronunciation of the quran as well as the chance of history-history and trails, whether the differences in the pronunciation of the letters or other forms.

b. ibn al-jazari perceive it as the science which concerns the ways of pronouncing the words of the quran

c. zarkasyi, according to al-qira'at is the difference in how to pronounce mention-mention the qur'an, both concerning the letters or how to utter .

d. According to the qira'at al-shabuni, is a sect of the way the pronunciation of the qur'an on the personal religious beliefs of one of the priests on the basis of the need-the need

e. qashthalani, according to al-qira'at is a science that studies things agreed upon or different scholars concerning the issue, hadzaf lughat, Ayahs, itsbat, fashal, and washl.

According to the above definitions there are three methods, namely, first, with regard to the way the qira'at memorize mention-mention the qur'an. Second, the way the pronunciation of the verses of the qur'an is based on history that was attributed to the Prophet. third, the scope of the question concerns the qira'at lughat difference, hadzaf, Ayahs, itsbat, fashal, and washal.

2. background incidence difference qira'at

Qira'at has emerged since the time of the Prophet, although at that time not yet a qira'at disciplines. There is some history that can support this statement. A when umar disagree with Hisham Ibn hakim when reading the qur'an. According to the people of read Hisham Ibn Al-khattab was untrue and contrary to what is taught by the Prophet to him. Hear it, Hisham insisted that his reading the pun comes from the Prophet. After prayers, Hisham and umar the Prophet facing while reporting on such events. the Prophet told Hisham Repeat readings during the prayer. After reading it, Hisham Prophet said: "it is thus that the qur'an was revealed. Verily, this qur'an sent down in seven letters, then read by you guys what you guys think of seven letters ".

Thus, for the occurrence of dissent in reading the qur'an because it is based on the difference in the basis of the following

First, because of the different  syakl. Second, the Prophet himself read various forms of qira'at ahead of his companions. Third, the existence of a difference from the history of the Prophet includes  different versions of qira'at.

3. the qira'at sab'ah (reciter seven)

God lowered al-quran with dialects commonly used by the qiraisy and the other in Arab lands (ash-shiddieqy,2009:65). Thus was born the term qira'at seven, ten, and fourteen. About sab'ah there are various opinions qira'at.

The first opinion, as the great scholars argue that what is meant by the seven letters in the concept of sab'ah are the seven qira'at kinds of languages-Arabic about one meaning. A second opinion states that are in the intent with seven letters are the seven languages of Arabic in al qur'an. third opinion, some of the scholars mentioned that the intention in with seven letters are seven wajh, namely amr (the command), nahyu (Prohibition), wa'ad (promise), wa'id (a threat), jadl (debate), qashshash (story), and matsal (parable). Fourth opinion, scholars argue that the Group's intent with seven letters are seven kinds of things of which are different in the three following 1 difference, namely the noun, i.e. the singular, mudzakar, and its branches. The fifth opinion, some scholars argued that the number seven it's not interpreted literally, the numbers are just as but had taken the perfection according to the custom of the Arabs. The sixth opinion, a party of scholars argue that means with seven letters are the seven qira'at. It's based on some allegations that the kind of read range or qira'at al-qur'an were made by Rosululah.

4. urgency and benefits study qira'at

The urgency of studying qira'at, can:

A. strengthen the legal provisions which had been agreed among the scholars.

B. download tarjih law on the difference between the right of the scholars.

C. combining two different legal power.

D. Demonstrate two different legal provisions in different conditions.

E. provide an explanation of a word in the qur'an that may be difficult to understand its meaning.

Muslims can reap the many benefits or avail of them:

A. Reinforce our beliefs against the qur'an as a miracle and this is evidenced by the existence of a difference which shows the development of the law of qira'at syara repetition without the need for specific mention.

B. show that the Qur'aan is preserved and maintained of the changes and deviations.

C. Ease and make it easier for Muslims to read the qur'an because they can choose the required qiraa'at mainly to do with the qur'an reader community that existed in many parts of the world.

D. an explanation of what may still be global in other qira'at.

VERSES OF NASIKH AND MANSUKH

1. The SENSE of NASIKH  verses and MANSUKH

nasikh  meaning delete, whereas mansukh removed. nasikh -mansukh according to language is to remove, move, turned, and replace. An example is the meaning disappears (al-raf'u wa izalah) is an expression of the Arabs (the Sun removes fog). An example of this move in accordance with al-jatsiah verse 29. Example of turned (al-tahwil) phrase he turned his inheritance from a person to another person. Example of replacing (al-tabdil) is an expression of the Arabs: the judges changed the law and replace it with another law.

Some scholars use the word mutaqaddimin abrogated for some sense in terms, namely:

1. Cancellation of the earlier defined by law set out later.

2. the legal Exceptions are public by law, special consequential comes later

3. The explanation comes later against the law that is vague.

4. Determining  terms against an earlier law that has not been paroled.

The terms could be the occurrence of a real concept-mansukh is:

1. the Law is the law of syara mansukh.

2. The existence of a time lag between new legal proposition that replaces the (real) and the evidence of the first law (mansukh)

3. Between two real propositions and mansukh there must be a real conflict.

4. The proposition that replace the (real) must be mutawatir.

2. The OPINION of the SCHOLARS REGARDING verses MANSUKH

a majority of scholars.

According to them, a real can happen due to any act of God does not depend on the reason and purpose and God has the right to delete or not. This corresponds to nash's the qur'an and the Hadith which allow the existence of abrogating, like surat al-nahl verse 101.

b. abu muslim al-asfihani

According to him, naakh may occur in common sense but in syara is not possible. His opinion is based on the letter fushilat verse 42.

c. Muhammad abduh

Muhammad abduh establishes the concept of abrogating that means cancel, but he approved the naskh meaning substitute (tabdil)

d. the opinion of abu musa

According to him, the law is cancelled doesn't mean correct. "something in the Cancel due to development and benefit of aanya at one time nukan canceled means it is not true when applicable at the time, thus the Cancel and cancelled two is right and true, not false"

e. Ibn katheer

Ibn kathir argues that abrogating the rights of preogatif is God. Thus, it can happen. because the right is fully God. Any changes in the qur'an are not legitimate.

3. URGENCY and USEFULNESS of STUDYING nasikh verses and MANSUKH

Urgency and the usefulness of studying real verses and mansukh is to:

1. Show that Islamic terms in accordance with the times so that the benefit of the devotees are always maintained in all of the circumstances and the times.

2. Find out the process of the determination and the determination of the Islamic law as well as the purpose and the reasons the determinations.

3. Test the consistency of the Muslims, in practice the laws of islam.

4. Give dispensation for Muslims because a lot of abrogating products lighten the load and make it easier for religious experience.

Verses Muhkam and Mutasyabih

1. Understanding of the verses – Verses Muhkam and Mutasyabih

According to language, muhkam comes from the words "hakamtud dabbata wa ahkamtu" meaning "I hold the beast", a word related to the word muhkam al-hukm which means deciding between two things or things. Muhkam in interpret as anything in sturdy. Thus, muhkam nature of the qur'an because the words of the qur'an are sturdy, beautiful, clear, and to distinguish between right and vbatil and between the true and the lie.

According to language, mutasyabih means tasyabuh, i.e. when one of two things is similar to the other. Syubhah is the State where one of the two things that cannot be distinguished from the others because of the similarities between them are concrete or abstract. Colloquially, the verses that are mutashabehaat are the verses pertaining to issues that the occult meaning of God and people learned that knowing.

Clearly the difference between verses muhkam and mutasyabih is

1. easy verse Muhkam known meaning, whereas mutasyabih meaning known only to God himself.

2. the paragraph only contain Muhkam one explanation, while mutasyabih contains many explanations.

3. the intent of paragraph Muhkam be known directly, without the need for other information, while mutasyabih is not.

2. The attitude of the clergy Against the verses Mutasyabih

Ibn habib Annaisaburi divides the three opinions regarding the content of the verses of the qur'an, the first verse of the qur'an, it's entirely muhkam. Second, the verse of the qur'an is entirely mutasyabih, and a third, and these opinions are most appropriate, verse of the qur'an there are a tone of mutasyabih da muhkam.

In his book, Usul fi al-tafsir, Shaykh Muhammad bin shlih al-' uthaymeen mutasyabih paragraph into two groups. First, the essential berisfat, i.e., what is not knowable by human reason. The second, which is relative, i.e. verses the meaning still samara tau hidden for some people but not for others.

3. fawatih al-suwar  (letter opener)

The words are plural form of the word is the fatihah, which means opening. fawatih al-suwar are some of the opening Sura of the qur'an Sura – or some

kind of prefix from the surah – surah al-quran.

4. The presence of Wisdom verses muhkam and mutasyabih

a. wisdom existence of verse verse muhkamat

1. Make it easy for people who are weak in Arabic language skills to understand the qur'an

2. Facilitate people memorize and maintain

3. Encourage Muslims to more actively understand, appreciate, and apply  the contents of the content of the qur'an.

b. the wisdom verses that are Mutashabehaat

1. Essentially derived paragraph mutasyabih to test our hearts in believing it.

2. In principle, the existence of mutasyabih verses in the qur'an is a great stimulant for reasonable people who believe to better think about its meaning so as not to freeze is weak and because Affairs are easy and obvious does not need to understand the risks.

3. Basically the prophets sent to all humanity.

4. Verses mutasyabih search requires a deep and full meaning prudence so that misunderstandings do not occur

5. Wisdom verses of mutasyabih won't be intelligible and understood except by those who have the bright eyes of the heart and reason.

6. Verses mutasyabih pushes people who have knowledge of and faith in God to always appealed to him.

MAKIYYAH AND MADANIYAH

1. UNDERSTANDING the verses MAKIYYAH and MADANIYYAH

Makiyyah and Medina were two Arabic words entered by letter iya nisbah . in Arabic, both called isim ratio. In the language because the ratio of isim, including both the word has the meaning of nature. Makiyyah means are Mecca and madaniyyah are madanih. From the side of the language, this word meant can be both according to the characteristics of the two cities. Before the Prophet's hijrah to madinah, Mecca synonymous with the city that the people do not know the layout is good and civilized and people tend to be poor in the areas of unity and science in addition to poetry, instead of Medina before rosul and friends come, tend to be more civilized and scientific developments have known outside the academic in the field of literature (poetry) that is growing rapidly.

There are four scholars about the sense of verses makiyyah and madaniyyah

1. According to time down

2. According to the place of descent

3. According to the object of the talks (mukhatab)

4. According to the theme of the talk

2 CLASSIFICATION of verses and the letters MAKIYYAH and MADANIYYAH

Scholars generally divide the various letters of the Koran into two groups, the letters makiyyah and madaniyyah. They differ in the number of verses or assignment letter from each group. Some scholars say that the number of letters that belong to the Group of makiyyah there are 30 letter. other scholars say that the number of letters makiyyah there are 94 letters. While the letter madaniyyah there are 20 letters. classification of makiyyah and madaniyyah this, divided into several groups paragraph or letter.

1. Letter of pure makiyyah

2. Letters of pure madaniyyah

3. The verses in the letters of makiyyah madaniyyah

4. The verses in the letters of madaniyyah makiyyah

5. Madaniyyah is similar to makiyyah

6. Makiyyah is similar to madaniyyah

7. Paragraph down in Mecca but the ruling madaniyyah

8. Verses down in Medina but his law makiyyah

3. CHARACTERISTICS of the verses of MAKIYYAH and MADANIYYAH

The verses makiyyah and madaniyyah have good characteristics of side traits specific language or a specific theme or content. VV makiyyah characteristics as follows:

1. Inside there are verses Sajda

2. Starting with the word "death"

3. Starting with the phrase "ya ayyuha an-nas"

4. Starting with the letters Intersect (letters at-tahajji)

5. Contain the theme acts of the Prophet and elect former

6. Talking about the story of Prophet adam and Satan, except in surat al-baqarah

7. Description of call monotheism and the emphasis on the problem of belief

8. Determination of the prophetic treatises

9. Determination of the Foundation-Foundation of the public as the formation of inform syara and       akhlaq virtue that should be owned by members of the public

10. The tribes he said short-short

Madaniyyah verses have characterized as follows:

1. With regard to the mainstreaming of the heir, the testament of sanctions in the law – criminal law and civil litigation

2. Contains satire-satire of hypocritical, except in surat al-ankabut

3. Contains a description of the book experts debate

4. Syllables and long-length text and the style of language that set the Shari'a and explain the purpose and the goal.

4. USABILITY STUDY verses MAKIYYAH and MADANIYYAH

There are three urgency knowing makiyyah and madaniyyah the sarikan of the author thought Manna ' al-Qaththan, namely:

A. Help construe the quran

B. Be a guide for the steps of Da'wah

C. provide information about the history of prophetic.

Munasabah Al-Qur'an

1.      THE DEFINITION OF MUNASABAH

According to al-Zarkasyi (1972:35) says reasonable in language means reach out (muqarabah), as in the example sentences:

fulan yunasibu fulan

(fulan approaching/resembles fulan). The word luck are close relatives, like two brothers, cousins, and such. munasabah that is defined in the

The Qur'an is the existence of a similarity or closeness among different verse, surah, and sentences that resulted in the existence of the relationship. These relations can be shaped linkages of meaning or Chief.

2. all kinds of MUNASABAH

In this case stated Manna ‟ Khalil al-Qattan (2009:36) that the Qur'an consists of

letters and verses, whether short or long. The verses are a number of Allah that is contained in a letter in the Qur'an, and the letter was a number of verses of the Qur'an that have a beginning and end.

Munasabah is divided into two, namely munasabah between munasabah between verses and letters. Interracial munasabah first verse is the relationship between one paragraph with another paragraph. Both munasabah between letter is correspondence between surah with other letters.

This type of Munasabah is divided into five sections (anwar,2009:182-192)

1. Munasabah between the names of the letters

2. Munasabah between the content of the letter content globally by next letter

3. Munasabah between the beginning of the letter by the end of the same letter

4. Munasabah between the end of the initial letter with a letter afterward.

5. Munasabah the beginning of the letter that is composed of separate letters with letters in the same letter

Rosihan describes eight kinds of munasabah (2008:84-95)

1. Munasabah between letters with your previous mail

2. Munasabah between the name of the letter and purpose of the descent

3. Munasbaah between parts of a paragraph

4. Munasabah between verses lying side by side

5. Munasabah between a verse and verse beside it

6. Munasabah between fashilat da nisi verse

7. Munasabah between the beginning of the letter by the end of the same letter

8. Munasabah between a cover letter with the beginning of the next letter

3. The ATTITUDE of the SCHOLARS AGAINST MUNASABAH

many clerics who tried to break the deadlock problems with regard to the interconnectedness of verses in the Qur'an. Abu Bakr al-Naysaburi (d. 324 a.h.) became known as a pioneer in the introduction of the relationship of the interconnectedness of the contents of the Qur'an, which starts from the question every time he read al-Quran, "why this verse is put next to this text, what is the secret and placed the letter on the side of this letter?".

As for the definition used in such matters is munasabah, which is defined as the language of the suitability, appropriateness, suitability, and immediacy. Whereas in the sense of the term, there are several kinds of opinions from scholars, among others, Manna ' Khalil al-Qattan, that in terms of the relation between the facet-one word with another word in a paragraph, a paragraph with another paragraph, or between a letter with another letter. While al-Hasbi Shiddiqie looked at that munasabah only limited connections between verses. And al-Baghawi equate munasabah with ta'wil. As well as Badruddin al-Suyuthiy and al-Zarkasyi posited that, munasabah covers the relationships between letters and between verses.

As for the scholar who gave the opposition against the munasabah, such as Ma'ruf Dualibi, said that "Then include businesses that do not need to do is searching for connections between texts and letters of the Qur'an. As if the affair is about one thing only, about ' aqaid, manners, or on rights and obligations for example. In fact it is merely wanted the relationship on the basis of one or a few principles ". This is made clear by al-Syatibi in al-muwafaqat, States that the Qur'an in many verses which are presented only to reveal things that are the principle (mabda ') and the general norms (rules) only. Thus it is not in place when people insist on imposing themselves looking for correlation between the verses and letters are tafshil.

4. Ways of KNOWING the MUNASABAH

Knowledge of the nature of munasabah ijtihadi, the Prophet did not set such knowledge.

Although it can not be a necessity to find munasabah, but there are four steps to note for lovers munasabah (anwar,2008:84)

1. To be aware of the purpose of the discussion of a letter which became the object of a search

2. Pay attention to the description of the corresponding texts with the aim that discussed a letter

3. Determine the level of description-urain, is there anything to do or not

4. In conclusion, he should take heed expressions considering properly and not overdone.

5. the URGENCY and USEFULNESS of STUDYING MUNASABAH

Rosihan anwar (2008; 98) wrote four benefits munasabah

1. Answer the doubts some people who consider that the themes of the qur'an to lose its relevance

2. Know an extension of or relationships between parts of the Qur'an and the context of the sentence

3. As critical, reasonable knowledge are very helpful one travelling in the interpretation of the verses of the Qur'an.

ASBAB AL-NUZUL

1. Understanding Asbab al-nuzul

Asbab al-Nuzul of asbab plural from the direct language that has meaning is everything with him up to the other. While the word of revelation is the masdar of Nazala means language that are down or decrease. Drop in here related to a decrease in God's revelation to the Prophet Muhammad in the form of collected verses in the Qur'an. Thus in Asbab al-Nuzul language is everything with him down the verses of the Koran to the people through the Prophet Muhammad.

In terminology (Anwar: 2000:59), Asbab al-nuzul is defined as:

a. something with why, down a paragraph or a few verses containing, or give answers to the cause of       it or explain the penalty at the time of the occurrence of the cause.

b. the special thing or something that happened related to the fall in the verses of the Qur'an which         serve as explanatory law at the time the event occurred.

c. events or incidents that caused the fall of one or several noble verses that deal with events or the        events, either in the form of questions asked to the Prophet or event related to the Affairs of the          religion.

d. events which mention the revelation of the Quran, regarding him with her time the event occurred,     either one event or in the form of a statement submitted to the Prophet (Where Al-Qaththan)

2. Various examples Asbab al-Nuzul

Various asbab al-nuzul of (1) the form of the editor used in the history of asbab al-nuzul and (2) the amount of causes and paragraph down.

First, the editor is already history sharih clearly shows asbab al-nuzul and is unlikely to show more.

Second, the editor muhtamilah (not firm), the editor of the nuzul al-asbab does not explicitly mention that the editors with regard to asbab al-nuzul.

Seen from the side of a paragraph of cause and amount of down, asbab al-nuzul is divided into two. First, ta'addud al-asbab wa al-nazil wahid, there are three problems that should be noticed

1. not contesting it

2. take the version history of the nuzul al-asbab use redaction sharir

3. take the editor which sharir and Saheeh (valid)

History quality side, there are three other things to note, namely

1. take a Saheeh hadeeth narrated version

2. conduct studies of selective

3. conduct studies of compromise

Second, the ta-wa al-nazil addud direct al-wahid. In this case there is no problem which is quite important because it's a lot of verses down in various letters with regard to one event.

3. Expressions an Ashab an-Nuzul

1. Direct al-Nuzul mentioned with the clear expression, such as:

    سَبَبُ نُزوْ لِ هذِ هِ اْ يَةِ كَذَ ا لا (for down this verse so). And does not contain the possibility of other               meanings.

2. Direct al-nuzul not shown by direct, but pronunciation with pronunciation ف wreaked after                 exposure to an event or occurrence that indicates the event is for the descent of this verse.

3. Direct al-Nuzul can be understood through context and the plot, such as the cause of the decline of     the verse about the spirit that it was narrated from Ibn Mas'ud

4. Direct al-Nuzul contains the meaning of cause and other meanings of case law or the matter at             hand. According to al-Zarqani, the only way to determine which one of the two meanings are c           contained in the phrase that is the context of his talk.

4. The views of the scholars against an ashab an-nuzul

The scholars do not agree on the position of Asbab al-Nuzul. The majority of scholars do not give special privileges to the verses that have a history of Asbab al-Nuzul, because what counts for them is what is stated in the editorial text. Although asbab an-nuzul is very important in revealing the meaning of the text, but to know for sure and convincing reasons for the majority of the text of the Qur'an was revealed is not always easy.

Al wahidi explained that the number of verses that have as many as asbab al-nuzul 715 verse or verses 11.46% of the entire quran. Al-suyuti says 711 verse or 11.40%, while hadi al-muqbil Ibn wadi'I mentions there are 333 paragraph or 5.34%. Thus the verse verse – which has the asbab al-nuzul very few compared to the number of verses of the Qur'an in its entirety.

5. The urgency and usefulness asbab al-nuzul in understanding Qur'an verses

a. know the asbab al-nuzul is the best way to understand the meaning of the qur'an and discover its         hidden in the guise of the verses that cannot be interpreted without knowing the cause of nuzulnya.

b. overcoming doubt verses that allegedly contains a common sense

c. specialized law contained in the quran for scholars who argue that that becomes a handle is a               special

d. were perpetrators who caused the decline of the verses of the quran

e. help simplify recitation and memorization

RASM AL-QUR'AN

1. UNDERSTANDING RASM AL-QUR'AN

Rasm is infinitive form (al-mashdar) of the verb rasama – yarsamu, which means to describe or paint and also means a form of writing. While Al-Qur'an, Allah was handed down to the Prophet Muhammad by the Angel Gabriel of the provider, which are written in the MUS-MUS and conveyed to us in mutawir (by the people), study it is worship began with surat al-fatiha – until the 90s – nas. Rasm Al-Qur'an means a form of writing the Quran. Rash Al-Qu'an or is the study of the writing of the Qur'an is done by means of a special, either in writing or  pronounciation-Forms – form letters that are in use.

2. The OPINION of the SCHOLARS ABOUT RASM AL-QUR'AN

The scholars differed with the opinion about the status of the rasm al-Quran (Qur'an writing practices):

A. some of them argue about the status of the rash'ustmani is tauqifi i.e. not a product of human culture which is mandatory for anyone when writing the Quran and must know in Josh.

B. a second opinion to those who argue that the rasm al-Qur'an that's not tauqifi, not the Ordinances of the Prophet. It was an Ottoman Rasm wording approved by the Caliph Uthman ibn Affan and accepted Muslims as well. Therefore becomes imperative that must be made into the handle and must not be violated. This idea was pioneered by the Qaadi Abu Bakr al-Baqilani.

3. RULE RASM AL-QUR'AN

There are 6 kinds of rule RASM AL-QUR'AN include:

A. Al-Hadzf is to remove, eliminate, or negate the letter. For example: throw away the letter "a" in elongating the hand in with "other" elongating.

B. Al-ziyadah means addition. The word plus the letter in Ottoman Rasm is alif, Yes and elongating.

Add the letter alif after elongating at the end of each isim jama ' or who have legal jama '. For example اُولُواالْاَلْبَابِ and بَنُوااِسْرَائِيْلَ

Add the alif after hamzah Marsumah wawu (hamzah located over elongating the writings). For example تَفْتَؤُا تَااللهِ

Add the letters "yaa ', as contained in the sentence: وَاِيْتَائِ ذِى الْقُرْبٰى

C. Al-Hamza. Example, hamzah in the verb which is located in the Middle, are written in accordance with the writing of the letter hamzah; If the written alif fathah : سَأَلَ. If  kasrah written with Yes ': سُئِلَ. If berharakat dhammah written by elongating the: نَقْرَؤُهُ كِتَابًا.

D. Badal means replacement.

The letter alif is written as homage to elongating the word: الصَّلٰوة and الْحَيٰوة

The letter alif is written with Yes ' in the following words: إِلَى

The letter alif is written with nun taukid khafifah in words: إِذَنْ

Ta Marbuthah ta ' maftuhah written: نِعْمَتٌ الله لَعْنَتُ and

E. Washal and fashal (connection and separation), as the word kul ma words accompanied by written with connect: كُلَّمَا

Words that can be read in two sound

A Word can be read two sound writing tailored to one sound. In the margin of the Ottoman Empire, writing such words are written by eliminating the alif, e.g. "maaliki yaumiddin (يوم ملك الدين). The above paragraph should be read by setting an alif (i.e. read two alif), also with only according to the sound of Arabic diacritics (i.e. read one alif).

THE HISTORY OF DOWN AND THE MAINTENANCE OF THE QUR'AN

1. UNDERSTANDING the QUR'AN

The Qur'an is a fact of history that is recorded in the reputation as man and its existence is recorded in the notes of their history. As revelation, the Quran is not in production by humans but is handed down by God to man the choice, that is, the Islamic prophet Muhammad. Even the Prophet himself never thought I'd be given a revelation that would later become one of the main guidelines for the cradle of human civilization.

Al-Quran from the term has many meanings. Of which the definition of Al-Qaththan, Al-Jurjani, and Usul Fiqh scholars as well as opinions from the Sunni side dish, Mu'tazilah, and Asy'ariyyah.

According to Al-Qaththan, Al-Qur'an is the book of God which was revealed to the Prophet Muhammad and the people who read it will get the reward. According to Al-Jurjani, the Qur'an was revealed to the Prophet Muhammad, written in the mushaf and narrated in mutawaatir reports without a doubt. In the perspective of Fiqh, Usul Al-Qur'an is Allah revealed to the Prophet Muhammad, lafaz-lafaznya bear miracle, read it, indeed they are derived, and written in the margin of the start of the al-Fatihah to surah al-Nas.

Sunni scholars, including four priests of the view of jurisprudence, held that the Qur'an is the word of God that azali, not the creatures and by itself qadim. While the Mu'tazilah argues that the Qur'an is a creature. Al-Ash'ari denied the mu'tazilah opinions by saying that if the Qur'an were created (the creature), packed it in accordance with q. S al-Nahl: 40: "our word against something if we wish, we 

just told him ' kun (be), then so be it."

2. UNDERSTANDING NUZUL AL-Quran and STAGES of DECLINE

Nuzul Al-Quran is the process of decline of the Qur'an to the Prophet Muhammad. Qur'an down period happened in 22 years 2 months 10 days. This calculation is based on the first paragraph down on the 17th of Ramadan 41 years until the last paragraph goes down on 9 63 years from the birth of Dzulhijjah Prophet. According to Subhi Al-Salih, the Quran came down to the SAW. Through the 3 stages. The first stage, Al-Quran at once from God to the Lawh al-Muhfuzh. This is expressed in Sura al-them verse 21 and 22. The second stage, the Quran came down from Lawh al-Mahfooz to Bait al-I'zzah. This is based on surah Al-Dukhon verse 3. The last stage, the Qur'an descended from Bait al-I'zzah into the heart of the Prophet. Gradually according to your needs. This is described in surah Al-Syua'ra v. 193-195.

3. The WISDOM of the QUR'AN was REVEALED Gradually

The wisdom of the Qur'an was revealed gradually to include:

a. affirming the hearts of the Prophet.

b. facilitate the Prophet stop.

c. the edifying and entertaining the Muslims who lived in the time of the Prophet.

d. give the opportunity to the Muslims to leave the Islamic tradition.

e. oppose and weaken opponents Al-Qur'an.

Shakir (2003:12-13) mentioned the eight goals of the Qur'an was revealed, namely to:

a. clean the mind and cleanse the soul.

b. teach fair and civilized humanity.

c. create the unity and oneness of being.

d. invite humans to think and work in the field of life

e. eradicate poverty of material and non-material

f. unifying truth and justice with mercy and the love of saying.

g. creating ummatan wasathan by providing a middle ground.

h. Stressing the role of science and technology in the life to build a civilization of the world.

4. MAINTENANCE of the QUR'AN at the TIME of the PROPHET

At the time of Muhammad still alive in the qur'an faithfully preserved in such a way, at the time of his life still in conveying rosul revelation to the friends and companions ordered that stop well, so the most famous way to keep the qur'an is to memorize and write it.

In addition to this, the rote Rosul tells the companions who are good at writing immediately wrote down the verses of the qur'an that has been memorized by them. Among the companions who wrote down the verses of the qur'an are:

a. 4 the leading companions of Muhammad, namely Abu Bakr, Umar, Uthman, and Ali

b. Muawiyah Ibn Abu Sufyan

c. Zayd Ibn Thabit

d. ubayy Ibn Kab

e. Khalid bin Walid

These writing are sorted according to the command of the Prophet, after it recently on save.

5. MAINTENANCE of the QUR'AN DURING the KHULAFA AL-RASHIDEEN

A. On The Caliph Abu Bakr As-Shiddiq

At first Abu Bakr, ' Umar's opinion rejects because it never did Rosullah SAW. But Umar replied and vowed "for the sake of God, it's good deed" Umar continued to persuade Abu Bakr and continue to provide the base's-good reason, against what is going on there are Muslims of that time, with the permission of Allah SWT heart any open Abu Bakar over a proposal that had Umar convey to him.. Thus the qur'an was written entirely by Zayd Ibn Thabit in sheets are fastened correctly. Arranged according to the verses as set by Rosullah, was later handed over to Abu Bakr.

B. On the Caliph Uthman ibn Affan

After the death of Caliph Abu Bakr, then in changed by kholifatul Umar bin Khattaab i.e. believers. Similarly the mushaf, which was saved by Abu Bakr, then Umar became Caliph after that mushaf changed hands to Umar bin Khattaab. During the reign of Caliph Umar this doesn't discuss the Quran but rather focuses on the development of the teachings of the Islamic territory and islm,  as well as the teachings of Islam. The qur'an also does not understand the textual basis at any time, but furthermore in contextually understood.

6. COMPLETION of the MAINTENANCE of the QUR'AN AFTER AL-RASHIDUN CALIPHS

As it known, that the form of the writing of the Glorious Qur'an and the writings of other Arabic-speaking in the early days (the time of the Prophet and Khulafaurrasyidin) are written without the dot and the line (syakal). In line with the development of the religion of Islam, the more those non-Arabs adopted Islam, then the question arises for them to read the Koran is without a point and line it up. Not even uncommon fault lines (without vowel marks) in Qur'an reading may result in changes of meaning that is very fundamental. For example, when Abul-Aswad al-Du'ali heard a reciter to read Letters at-Tawba, verse 3 أن بريئ المشركين من و الله رسولُه. This paragraph should be read with the dhammah mark on the letter lam lafazh رسولُه. But by the ' read reciter و رسولِه by reading the kasrah on the letter lam. It is surprising Abul Aswad and he said: "most high God to leave his Messenger". Then Abul Aswad reported this to Ziyad bin Samiyyah, Governor of Basrah during the reign of Mu'aawiyah (661 – 680 M). Then Abul Aswad was asked to put punctuation (syakal) in order to avoid the error of reading among the Muslims. To overcome this difficulty (distinguishing letters that same symbol), the Governor of Iraq, Hajjaj Ibn Yusuf Al-(d. 714 M) assign to the Nasr bin Asim (d. 708 M) and Yahya ibn Ya'mur (d. 747 M) – both are disciples of Abul Aswad al-Du'ali – to affix signs distinguishing between letters of the same sign . In carrying out its work, Nasr bin Asim and Yahya bin Ya'mur applying the dots comment to distinguish between letters of the same sign. The result of the work of the two of them then so be Arabic alphabet form as we know it today.