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.