MABAHITS FI ULUM AL-QURAN

MANNA KHALIL AL-QATTAN

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1. QUR'AN SCIENCES

Definition, Growth and Development

Al- Qur'anul Karim is the eternal miracle of Islam and its miracle always. strengthened by
scientific advances. He was sent down by Allah to Rasulullah SAW . to bring people out of a
dark atmosphere into the light, and guide them to the straight path. The Messenger of Allah .
conveyed the Qur'an to his native Arab companions so that they could understand it according
to their instincts. If they experience ambiguity in understanding a verse, they ask it to
Rasulullah saw .

Bukhari and Muslim and others narrate, from Ibn Mas'ud , saying:

"When this verse was revealed 'Those who believe and do not confuse their faith with tyranny'
( An'am [6]: 82), many people felt uneasy. Then they asked the Messenger of Allah . : 'O
Messenger of Allah, who is in among us who has not wronged himself?' The Prophet replied:
'The tyranny here is not as you understand it . Haven't you ever heard what was said by a
pious servant of Allah? Verily, polytheism is truly a great tyranny (Luqman [31]: 13). So what
is meant by tyranny? .. here is polytheism.'”

of Allah . interpret for them some verses. As stated by Muslim and others, the source is from
' Uqbah bin 'Amir; he said:

"I once heard the Messenger of Allah . said from the pulpit: 'And prepare to face them with the
strength you can (Anfal [8]:60). Remember that the strength here is archery.”

The Companions were very enthusiastic to receive the Qur'an from Rasulullah SAW .,
memorize it and understand it. It is an honor for them. It was said by Anas ra: "When someone
among us has read Surah Baqarah and Ali 'Imran, that person becomes great in our view."
Similarly, they always try to practice the Qur'an and understand its laws.

It was narrated from Abu Abdurrahman as-Sulami, he said:

Those who recite the Qur'an to us, such as Usman bin 'Affan and Abdullah bin Mas'ud and
others, tell us that when they learn from the Prophet . ten verses, they do not continue until
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they apply the knowledge and deeds contained therein. They said: "We study the Qur'an along
with its knowledge and deeds at the same time.",

of Allah . did not allow them to write anything from him other than the Koran, because he was
afraid that the Koran would be mixed with others.

Muslim narrated from Abu Sa'id al -Khudri, that the Messenger of Allah . said: Do not write
from me; whoever writes from me other than the Qur'an, let it be erased. And tell me what is
from me; and that is not a hindrance to him. And whoever intentionally lies on my behalf, he
will occupy his place in the fires of hell."

Even after that Rasulullah saw . allowed some of his companions to write down hadiths, but
matters relating to the Qur'an were still based on history through instructions at the time of the
Prophet Muhammad , during the caliphate of Abu Bakr and Umar ra.

Then came the caliphate of Usman ra. ' and the circumstances required as we will explain
later to unite the Muslims in one Mushaf. And it was done. The Mushaf is called: Mushaf Imam.
Copies of the manuscripts were also sent to several provinces. The writing of the mushaf is
called ar-Rasmul ' Usmani , which is attributed to Usman. And this is considered to be the
beginning of the 'Ilmu Rasmil Qur'an.

Then came the caliphate of Ali ra Dan, under his order, Abul Aswad ad-Du'al i laid down the
Nahwu rules, the correct and standard way of pronouncing and gave the vowel provisions to
the Qur'an. It is also considered as the beginning of the ' I'rabil Qur'an Science.

The Companions always continued their efforts in conveying the meanings of the Qur'an and
the interpretation of its verses which varied between them, according to their different abilities
in understanding and because of differences in whether or not they had lived with the Prophet
Muhammad for a long time . This was continued by their students, namely the tabi'in.

Among the famous commentators from the Companions were four caliphs, then Ibn Mas'ud ,
Ibn 'Abbas, Ubai bin Ka'b , Zaid bin Sabit, Abu Musa al-Asy'ari and Abdullah bin Zubair.

Many narrations regarding the interpretation were taken from Abdullah bin Abbas, Abdullah
bin Mas'ud and Ubai bin Ka'b . And what is narrated from them is not necessarily a perfect
interpretation of the Qur'an; but limited to the meaning of a few verses with an interpretation
of what is still vague and explanation of what is still global. Regarding the tabi'in, among them
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there is a well-known group who took this knowledge from the companions besides
themselves seriously or carried out ijtihad in interpreting verses.

Among the famous students of Ibn Abbas in Mecca were Sa'id bin Jubair , Mujahid, 'Ikrimah
the former slave (maula) of Ibn Abbas, Tawus bin Kisan al -Yamani and 'Ata' bin Abi Rabah.

And also famous among the students of Ubai bin Ka'b in Medina, Zaid bin Aslam, Abul 'Aliyah
and Muhammad bin Ka'b al-Qurazi .

famous Iraqi students of Abdullah bin Mas'ud ' Alqamah bin Qais, Masruq , al -Aswad bin
Yazid, 'Amir ash-Sya'bi , Hasan al -Basri and Qatadah bin Di'amah as- Sadusi .

Ibn Taimiyah said: "As for the science of exegesis, the people who know best are the residents
of Mecca, because they were friends of Ibn Abbas, such as Mujahid, ' Até 'bin Abi Rabah,
'Ikrimah maula Ibn Abbas and other companions of Ibn Abbas such as Tawus , Abusy Sya'sa
', Sa'id bin Jubair and others. Likewise the inhabitants of Kufah from the companions of Ibn
Mas'ud ; and they have advantages over other commentators. The scholars of the Medina
population in the science of exegesis include Zubair bin Aslam; Malik and his son
Abdurrahman and Abdullah bin Wahb , they studied with him.

And what was narrated from them all included the science of Tafsir, the science of Qaribil
Qur'an, the science of Asbabun Nuzul, the science of Makki wal Madani and the Science of
Nasikh and Mansukh. But all of this is still based on history in a dictated way.

In the second Hijri century, the period of bookkeeping (tadwin) arrived, which began with the
bookkeeping of hadith with all its various chapters; and it also concerns matters relating to
interpretation. So some scholars recorded interpretations of the Qur'an which were narrated
from the Prophet Muhammad , from his companions or from the tabi'in.

Among them, the famous ones are Yazid bin Harun asSulami (died 117 H.), Syu'bah bin Hajjaj
(died 160 H.), Waki 'bin Jarrah (died 197 H.), Sufyan bin ' Uyainah (died 198 H. .) and '
Abdurrazzaq bin Hammam (died 112 H.).

They are all experts on hadith. While the interpretation that they arrange is one part of it.
However, none of their written interpretations reached us.
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Then their steps were followed by a group of scholars. They compiled a more perfect
interpretation of the Qur'an based on the order of the verses. And the most famous of them is
Ibn Jarir at-Tabari (died 310 A.H.).

Thus, the interpretation was originally quoted (transferred) through reception (word of mouth)
from the history; then recorded as one part of the hadith; then written freely and independently.
Then the process of birth at -interpretation of bil takes place ma'siir (based on history), then
followed by at -tafsir bir ra'yi (based on reasoning).

Apart from the science of exegesis, there are also independent essays on certain topics of
discussion related to the Qur'an, and this is very much needed by a mufasir.

Ali bin al-Madini (died 234 H.), Bukhari's teacher, compiled his essay on asbabun nuzul. Abu
'Ubaid al -Qasim bin Salam (d. 224 AH) wrote on Nasikh-Mansukh and qira'at .

Ibn Qutaibah (died 276 H.) wrote about the problems of the Qur'an ( Musykilatul Qur'an).

They all belonged to the scholars of the third century Hijri.

Muhammad bin Khalaf bin Marzaban (died 309 H.) compiled al -Hawi fa ' Ulumil Qur'an.

Abu Muhammad bin Qasim al-Anbari (d. 751 H.) also wrote on the sciences of the Qur'an.

Abu Bakr as- Sijistani (died 330 H.) compiled the Garibul Qur'an.

Muhammad bin Ali al-Adfawi (died 388 H.) compiled al Istigna ' fi ' Ulumil Qur'an.

These are the scholars of the fourth Hijri century.

Then the writing activities in terms of Qur'anic sciences continued after that.

Abu Bakr al-Baqalani (d. 403 H.) compiled the i'jazul Qur'an, and Ali bin Ibrahim bin Sa'id al-
Hufi (d. 430 H.) wrote about I'rabul Qur'an. Al-Mawardi (d. 450 H.) regarding allegories of the
Qur'an ( Proverbs of the Qur'an). Al-'Izz bin 'Abdus Salam (died 660 H.) about majaz in the
Qur'an. 'Alamuddin as- Sakhawi (died 643 H.) wrote about the science of qira'at [how to read
the Qur'an], and Aqsamul Qur'an. Each author in his essay writes about certain fields and
discussions related to the sciences of the Qur'an.
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While collecting the results of the discussion and fields regarding the Qur'anic sciences, all or
most of them in one essay, Shaykh Muhammad 'Abdul 'Azim az-Zarqini mentions in his book
Manhilul 'Irfan fi ' Ulumil Qur'an that he have found in the Egyptian Library a book written by
Ali bin Ibrahim bin Sa'id who is famous for al-Hufi , the title is al -Burhan fi ' Ulumil Qur'an
which consists of thirty volumes. Of the thirty volumes, there are fifteen volumes that are
unordered and not sequential. The author discusses the verses of the Qur'an according to the
order of the Mushaf. He talks about the sciences of the Qur'an contained in the verse
separately, each of which is given its own title, and the title that is commonly mentioned in the
verse, by writing al-Qaul fi Qaulihi 'Azza wa Jalla (opinion regarding the word of Allah 'azza
wa jalla ), then he called the verse. Then under this title is listed al-Qaul phil I'rab (opinions on
morphology). In this section he discusses the verse in terms of nahwu and language. Next is
al-Qaul phil Ma'nad wat Tafsir (opinion regarding its meaning and interpretation); here he
explains the verse based on history (hadith) and reasoning. After that al-Qaul phil Waqfi wat
Tamam (opinions about stop signs and not); here he explains what wagqf (stop) is allowed
and what is not allowed. Sometimes the qira'at is placed in a separate title, which he calls al-
Qaul phil Qira'at (opinions about qiraat). Sometimes he spoke of laws taken from the verses
when they were read.

With this method, al-Hufi is considered to be the first person to record ' Ulumul Qur'an, the
sciences of the Qur'an, although his bookkeeping uses a certain method as mentioned earlier.
He died in 330 Hyyri .

Then Ibnul Jauzi (died 597 H.) followed suit by writing a book entitled Fundinul Afnadn fi '
Aja'ibi ' Ulamil Qur'an.

Then appeared Badruddin az -Zarkasyi (died 794 H.) wrote a complete book with the title al-
Burhén fi ' Ulumil Qur'an Jalaluddin al-Balqini (d. 824 H.) provides several additions to al -
Burhan in his book Mawaqi'ul 'Ulum min Mawaqi'in Nujim . Jalaluddin as-Suyuti (died 911 H.)
also later compiled a famous book al-Itqan fi ' Ulimil Qur'an.

The library of Qur'anic sciences during the modern renaissance was no less than the fate of
other sciences. People who associate themselves with Islamic thought movements have taken
positive steps in discussing the contents of the Qur'an with new methods, such as the book
i'jazul Qur'an written by Mustafa Sadiq ar-Rafi'i , the book at-Taswirul Fanni fil Qur'an and
Masyéhidul Qiyamah fil Qur'an by Sayid Qutb , Tarjamatul Qur'an by Shaykh Muhammad
Mustafa al-Maragi , one of the discussions of which was written by Muhibbuddin al -Khatib,
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Mas'alatu Tarjamatil Qur'an by Mustafa Sabri, an-Naba'ul 'Azim by Dr. Muhammad 'Abdullah
Daraz and preamble to the interpretation of Mahdsinut Ta'wil by Jamaluddin al-Qasimi .

Shaykh Tahir al-Jaza'iri compiled a book with the title at Tibyan fi ' Ulumil Qur'an. Shaykh
Muhammad 'Ali Salamah also wrote Manhajul Furqan fi ' Ulumil Qur'an; which contains
discussions that have been determined for the Usuluddin Faculty in Egypt with a specialization
in da'wah and community guidance. Then it was also followed by his student, Muhammad
'Abdul 'Azim az-Zarqani who compiled Mandhilul 'Irfan ft ' Ulimil Qur'and Gn . Then Shaykh
Ahmad 'Ali wrote Muzakkirat ' Ulumil Qur'an which was delivered to his students at the
Usuluddin Faculty majoring in da'wah and community guidance.

Finally appeared Mabdhisu fi ' Ulumil Qur'an by Dr. Subhi as Salih. Also Ustaz Ahmad
Muhammad Jamal wrote several studies about the problem of " Ma'idah " in the Qur'an.

these discussions. known as ' Ulimul Qur'an, and this word has now become a special term
or name for these sciences.

The word ' ulum is plural from the word 'knowledge'. 'Knowledge means your al-fah wal idrak
('understand and master'). Then the meaning of this word changed to a variety of scientifically
structured problems. ,

So; what is meant by ' Ulimul Qur'an is the science that discusses issues related to the Qur'an
from the point of view of asbabun nuzal , 'causes of the revelation of the Qur'an”, collection
and order of the Qur'an, knowledge of the Meccan and Medinan Surahs, an -nasikh wal
mansikh , al-muhkam wal mutasydbih and others related to the Qur'an. Sometimes int science
is also called Ushulut Tafsir (basics of interpretation), because what is discussed relates to
several issues that must be known by a mufasir as a basis in interpreting the Qur'an.

2. THE QUR'AN

Among God's generosity towards humans is that He not only gives a clean nature that can
guide and instruct them in the direction of goodness, but also from time to time He sends an
apostle to mankind by bringing the Bible from Allah and ordering them to worship . only to
Allah, convey the good news and give a warning. So that this becomes evidence for humans.
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"The messengers brought glad tidings and gave warnings so that there would be no argument
(reason) for people to argue against Allah after the messengers were sent." ( an-Nisa '[4]:165).

The development and progress of human thinking is always accompanied by revelations that
are appropriate and able to solve the problems faced by the people of every apostle at that
time, until that development reaches its maturity. Allah willed that the treatise of Muhammad
saw . appeared in this world. So he was sent at a time when humans were experiencing the
emptiness of the apostles, to perfect the "building" of his predecessor brothers (the apostles)
with their universal and eternal shari'ah and with the Book revealed to him, namely the
Qur'anul Karim.

“My parable to the prophets before me is like a man who built a house, well made and
beautified that house, except for the location of one brick in a corner. So the people surrounded
the house, they admired it and said: Had it not been for these bricks, the house would have
been perfect. Then I am the brick, and I am the seal of the prophets.”!

The Qur'an is God's message to all mankind. Many texts show this, both in the Qur'an and in
the Sunnah.

"O mankind, verily I am Allah's Apostle to all of you." ( al-A'raf [7]: 158).

"Glory be to Allah who has sent down the al -Furqan (Qur'an) to His servant, so that he may
become a warner to the worlds." ( al -Furqan [25]: 1).

"Every prophet was sent to his people specifically while I was sent to all mankind."

After Muhammad saw . there will be no other apostolate.

"Muhammad is by no means the father of any man among you, but he is the Messenger of
Allah and the Seal of the Prophets." ( al. Ahzab [33]:40).

So it is not strange that the Qur'an can fulfill all the demands of humanity based on the first
principles of the divine concept of religion.

"He has taught you about the religion that He has bequeathed to Noah and what We have
revealed to you and what We have left to Abraham, Moses and Jesus, namely: "Stand up your
religion and do not divide about it." ( asy -Shura [42]:13).
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The Messenger of Allah had also challenged the Arabs with the Quran, even though the Quran
was revealed in their language and they were also experts in that language and its rhetoric.
But apparently they were not able to make anything like the Qur'an, or make even ten surahs,
not even one sura like the Qur'an. Thus the miracles of the Qur'an were proved and
Muhammad's apostleship was proved. Allah has guarded it and also guarded its successive
delivery, so that there are no deviations or changes whatsoever. About Jibril carrying the
Qur'an, it is described, among other things: .

"He was brought down by a trusted spirit." ( asy-Syu'ara '[26]:193).

And among the characteristics of the Qur'an and the characteristics of people that were
revealed to him in the Qur'an are:

“The Qur'an is truly the word of God brought by a noble messenger (Gabriel); who has
primacy, who has a high position in the sight of Allah Who has the 'Throne; those who are
obeyed there (in the angelic realm) are trusted again. And your friend (Muhammad) is by no
means a madman. And verily he has seen Gabriel in the bright horizon, and he is not a
curmudgeon to explain the unseen.”' ( at-Takwir [81]:19-24).

"Indeed this Qur'an is a very noble reading in a preserved place (Lauhul Mahfuz); do not touch
it except those who are purified."' ( al-Waqi'ah [56]:77-79).

This privilege was not owned by the previous books, because the books were intended for a
certain time. So Allah is true with His word:

"Indeed, it is We who have sent down the az-Zikr (Qur'an), and indeed, We are the ones who
will really guard it ." ( al-Hijr [15]: 9).

Besides being addressed to humans, the Qur'anic treatise is also addressed to jinns.

"And remember when We presented a group of jinns to you who were listening to the Qur'an,
when they attended the recitation they said: 'Keep quiet to listen to it.' When the recitation was
finished, they returned to their people to give a warning. They said: 'O our people, we have
actually heard the Qur'an which was revealed after Musa which confirmed the previous books
which led to the truth and to the straight path. O our people, accept the call of those who call
on Allah and have faith in him…” ( al-Ahqaf [46]:29-31).
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With this privilege, the Qur'an solves human problems in various aspects of life, be it spiritual,
physical, social, economic or political with a wise solution, because it was revealed by the
Most Wise and Most Praised. On each of these problems the Qur'an lays its efficacious touch
with general foundations that can be used as a basis for human steps, and which are also
suitable for every age. Thus, the Qur'an always obtains its appropriateness in every time and
place, because Islam is an eternal religion. How interesting is what this 14th century preacher
said: “Islam is a complete system; he can overcome all the symptoms of life. It is the state and
homeland, or the government and nation. It is moral and potential or grace and justice. It is
knowledge and laws or knowledge and decisions. It is material and wealth, or income and
wealth. It is jihad and da'wah or soldiers and ideas. Likewise, it is a true aqeedah and valid
worship.'

Humans who are now tormented by their consciences and whose morals are damaged, have
no other protection from falling into the abyss of humiliation other than the Qur'an.

" Whoever follows My instructions, he will not go astray and will not be harmed. And whoever
turns away from My warning, then indeed he will have a narrow life, and We will gather him
blind on the Day of Judgment.” (Ta Ha [20]:123-124).

It is the Muslims themselves who build the torch amidst the darkness of other systems and
principles. They must keep away from all false glitter. They must guide people who are
confused with the Qur'an so that they are guided to the shore of safety. Just as the Muslims
used to have a state through the Qur'an, it is not permissible or not at this time that they must
have a state with the Qur'an as well.

Definition of the Qur'an

Qara'a has the meaning of collecting and gathering, and qira'ah means collecting letters and
words from one another in a neatly arranged utterance . The Qur'an was originally like qira'ah
, namely masdar (infinitive) from the word qara'a , qira'atan , qur'anan . Allah says:

“Indeed, it is at Our expense to collect it (in your chest) and (make you smart) to read it. When
We have finished reading it, then follow the reading. ( al-Qiyamah [75]:17-18)
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Qur'anah here means qira'atahu (reading/how to read it). So the word is masdar according to
wazan (tasrif, conjugation) " fu'lan '' with the vowel ”u” like '' gufran ” and ' syukran ''. We can
say qara'tuhu , qur'an , gira'atan wow Qur'anan , the meaning is the same. Here maqri ' (what
is read) is named Qur'an (recitation); namely naming maf'il with masdar.

The Qur'an is specified as the name for the book revealed to Muhammad , so that the Qur'an
becomes the book's distinctive name, as a personal name. And in combination these words
are used for the name of the Qur'an as a whole, as well as for the naming of its verses. So if
we hear someone reciting verses from the Qur'an, we may say that he is reading the Qur'an.

"And when the Qur'an is recited, then listen and pay attention..."' ( al-A'raf [7]:204).

Some scholars say that the naming of this book with the name of the Qur'an among Allah's
books is because this book includes the core of His books, even includes the core of all
knowledge. This is hinted at in His words:

"And We have sent down to you the Book (Qur'an) as an explanation for everything." ( an -
Nahl [16]:89).

And His words:

"We have forgotten nothing in this al -Kitab (Qur'an)." ( al-An'am [6]:38).

Some scholars are of the opinion that the word Qur'an originally did not have a hamzah as a
derivative word; maybe because it was used as a name for the word that was revealed to the
Prophet . , and not a derivative word from qara'a , or maybe because it comes from the word
garana asy-syai'a bisy-syai't which means connecting something with another; or it also comes
from the word gara'in (to pair) because the verses resemble one another. Thus, the letter nun
is original. But this opinion is still doubtful. The correct one is the first opinion.

The Qur'an is indeed difficult to be limited by logical definitions which group all types, parts
and special provisions, have a genus, differentia and propium , so that the definition of the
Qur'an has really concrete boundaries . The concrete definition of the Qur'an is to present it in
the mind or in reality such as for example we refer as the Qur'an to what is written in the
Mushaf or read orally. For that we say: Qur'an is what is between the two volumes of the book,
or we say also: Qur'an is bismillahir rahmanir uterus, alhamdulillah rabbil 'alamin .... to minal
Jinnati wannas .
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The scholars mention the definition of the Qur'an that is close to its meaning and distinguishes
it from the others by stating that: The Qur'an is the Word or the Word of God revealed to
Muhammad saw . whose reading is a worship. In definition, 'kalam' is a group of types that
includes all kalam. And by associating it with Allah ( Kalamullah ) means excluding all the
words of humans, jinns and angels.

And with the words "sent down", it does not include Allah's Word which belongs specifically to
Him.

“Say: 'If the seas were ink to write the words of my Lord, the seas would run out before the
words of my Lord were written down; even though We give the addition as much as that too.'”
( al Kahf [18]: 109).

"And if the trees of the earth were pens and the seas were ink, and seven more seas were
added afterwards, surely the word of Allah would not be exhausted..." (Luqman [(31:27).

And limiting what was revealed was only "to Muhammad peace be upon him .", Not including
what was revealed to previous prophets, such as the Torah, Bible and others.

kudsi hadiths if we are of the opinion that what was sent down from Allah are the words
because the words "reading it as worship" mean an order to read it in prayer and others as a
worship. Whereas qiraat ahad and kudsi hadiths are not the case.

Name and Characteristics

Allah named the Qur'an by several names, among them: Qur'an:

"This Qur'an guides to a straighter path." ( al -Isra' [17]:9).

Book:

"We have sent down to you the Book in which there are reasons for glory for you." ( al -Anbiya'
[21]:10).

Furqan:
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"Glory be to Allah Who has sent down al -Furqan to His servant, so that he may become a
warner to the worlds."' ( al -Furqan [25]: 1).

Zikr :

"Indeed, it is We who have sent down the az-Zikr (Qur'an), and verily it is We who will truly
guard it. ( al-Hijr [15]:9).

Tanzil:

"And this Qur'an is Tanzil (revealed) from the Lord of the Worlds." ( asy-Syu'ara '[26]:192).

Qur'an and al -Kitab are more popular than the other names. In this case Dr. Muhammad
Abdullah Daraz said: 'It is called the Qur'an because it is "read" orally, and it is called al -Kitab
because it is "written" with a pen. These two names show a meaning that corresponds to
reality.”'

The naming of the Qur'an with these two names indicates that it is proper for it to be preserved
in a memorized and written form. Thus, if one of them is off the mark, the other will straighten
it out. We cannot rely only on someone's memorization before their memorization is in
accordance with the writings that have been agreed upon by friends, which are passed on to
us from generation to generation according to the circumstances when they were first made.
And we also cannot rely solely on the author's writings before the writing is in accordance with
the memorization based on valid and mutawatir isnad.

With this double guard that Allah has instilled in the souls of Muhammad's people to follow in
the footsteps of His Prophet, the Qur'an is kept in a strong fortress. This is none other than to
fulfill God's promise that guarantees the preservation of the Qur'an, as He says:

"Verily, it is We who have sent down the az-Zikr (Qur'an), and verily it is We who will really
guard it." ( al-Hijr [15]: 9).

Thus the Qur'an does not experience deviations, changes and disconnections in sanad as
happened in the previous books.
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This double guard, among other things, explains that the other heavenly books were revealed
only for that time, while the Qur'an was sent down to correct and test the previous books.
Therefore the Qur'an includes the essence that was in the previous books and adds to it with
the additions that Allah wills. The Qur'an performs the functions of the previous books, but
they cannot occupy their place. Allah has ordained to make it as evidence until the Day of
Judgment. And if Allah wills a matter, then He will make it easy for him to go in that direction,
because He is All-Wise and Omniscient. This is the strongest reason.

Allah has described the Qur'an with several attributes, among them:

Nur (Light):

"O people, proof of truth has come to you from Your Lord, and We have sent down to you a
bright light." ( an-Nisa '[4]:174).

Huda (guidance), Syifa' (medicine), Rakmah (grace) and Mau'izah (advice):

"O people, indeed advice has come to you from your Lord and medicine for what is in the
breasts, and guidance and mercy for those who believe." (Yunus [10]:57).

Mubin (who explained):

"Verily, a light has come to you from Allah and a clear Book." ( al-Ma'idah [5]: 15).

Mubarak (blessed):

"And this Qur'an is a Book that We have blessed; confirming the books that were revealed
before..." ( al-An'am [6]:92).

Busyra ( happy news ):

"...which confirms the previous books and makes guidance and glad tidings for those who
believe." ( al -Baqarah [2]:97).

“Aziz (his majesty):

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"Those who deny az-Zikr (Qur'an) when the Qur'an comes to them, (they will surely be hurt).
The Qur'an is a noble book." ( Fussilat [41]: 41).

Maja (respected):

"Even what they deny is the respected Qur'an." ( al -Buruj [85]:21).

Bashir (the bearer of good news ) and Nazir (the bearer of warning):

"The book whose verses are explained, that is, reading in Arabic, for people who know; who
brings glad tidings and who brings warning."' ( Fussilat [41]: 3-4).

Every naming or description is one of the meanings in the Qur'an.

The difference between the Qur'an and the Hadith of the Kudsi and the Hadith of the Nabawi

The definition of the Qur'an has been given on the previous page. And to find out the difference
between the definition of the Qur'an and the hadith kudsi and hadith nabawi , we present here
the following two definitions:

Nabawi Hadith

Hadith (new) in the sense of language against qadim (old). And what is meant by hadith is
every word that is spoken and quoted and conveyed by humans, whether those words are
obtained through hearing or revelation, whether in a state of wakefulness or in a state of sleep.
In this sense, the Qur'an is also called a hadith.

"Which hadith (words) are more true than Allah?" ( an-Nisa '[4]:87).

Similarly, what happens to humans when they sleep is also called hadith.

"And You have taught me some interpretations of the hadiths meaning dreams." (Yusuf [12]:
101).
15 Mabahits Fi Ulum al-Quran

Meanwhile, according to the term, the meaning of hadith is anything that is based on the
Prophet . whether in the form of words, deeds, approval or character.

Which is in the form of words like the words of the Prophet saw .:

"Indeed, the validity of deeds is accompanied by intentions. And each person depends on his
intentions..."

What is in the form of deeds is like his teaching to his companions regarding how to pray; then
he said:

"Pray as you see me praying."

Also regarding how he performed the pilgrimage in this case the Prophet saw . said:

"Take from me your rituals of pilgrimage."

While the form of agreement is like agreeing to a matter that is done by one of his friends,
whether word or deed, done in front of him or not, but the news reaches him. For example,
regarding the food that lizards eat . hang on to him; and his agreement in a history, the Prophet
SAW . sending people to war. That person. read a passage in prayer that ends with qul
huwallahu ahad. After returning home, they conveyed this to the Prophet. Then the Prophet
said: 'Ask him why he did that!' They asked him. And the man replied: "That sentence is the
nature of Allah and I like to read it''. So the Prophet replied:

"Tell him that Allah also likes him."

And those in the form of characteristics are narrations such as, "that the Prophet saw . was
always bright-faced, gentle and gentle in temperament, neither harsh nor harsh, neither liked
to shout loudly, nor spoke dirty nor did he like to criticize...' '.

Kudsi Hadith

We have known the meaning of hadith etymologically. While the word qudsi ( kudsi ) is
attributed to the word quds . This ratio gives the impression of respect, because the word
material itself shows cleanliness and purity in the sense of language. So the word taqdits
16 Mabahits Fi Ulum al-Quran

means to purify Allah. Taqdis is the same as tathir ; and taqaddasa is the same as tahhara
(holy, clean). Allah says in the words of His angel:

"... even though we always glorify You by praising You and purify ourselves for Your sake." (
al -Baqarah [2]:30), that is, to cleanse oneself for You.

A kudsi hadith is a hadith that the Prophet PBUH . rely on God. The meaning of the Prophet
narrated that it is the word of God. So the Apostle became the narrator of Allah's word with
the pronunciation of the Prophet himself. If someone narrates a kudsi hadith , then he narrates
it from the Messenger of Allah by relying on Allah, by saying:

"The Messenger of Allah said about what was narrated from his Lord"; or he said:

"Rasulullah saw . said: Allah Ta'ala has said or said Allah Ta'ala."

First example:

"From Abu Hurairah ra, from Rasulullah saw . regarding what he narrated from his Lord 'azza
wa jalla : 'God's hand is full, not reduced by living , either at night or during the day..."

Second example:

From Abu Hurairah ra. that the Messenger of Allah . said: ' Allah Ta'ala said: I am according
to what My servant thinks of Me. I am with him when he mentions Me. If he mentions Me in
himself, then I also mention it in Myself. And if he mentions Me among the people, then I also
mention him among the people who are better than that...'

The difference between the Qur'an and the Hadith Kudsi

There are several differences between the Qur'an and the hadith kudsi , and the most
important are:

1. Al- Qur'anul Karim is the word of God which was revealed to the Prophet with his
pronunciation, and with it the Arabs were also challenged; but they were not able to make like
that Qur'an, or ten surahs like it, not even one. The challenge remains, because the Qur'an is
17 Mabahits Fi Ulum al-Quran

a miracle that lasts until the Day of Judgment. Meanwhile, the hadith kudsi is not meant to
challenge and not for miracles.

2. Al- Qur'anul Karim is only attributed to Allah, so it is said: Allah Ta'ala has said. While the
hadith kudsi as explained above are sometimes narrated by relying on Allah; so that the ratio
of the kudsi hadith to Allah is the ratio made. Then it was said: 'Allah has spoken or Allah has
spoken.' And sometimes it is also narrated by leaning on the Messenger of Allah .; but the
ratio is the ratio of news, because it was the Prophet who conveyed the hadith from Allah.
Then it was said: Messenger of Allah saw . say about what was narrated from his Lord.

3. The entire contents of the Qur'an are quoted mutawatir, so that the certainty is absolute.
Whereas most of the kudsi traditions are khabar ahad, so their certainty is still a guess. There
are times when a kudsi hadith is valid, sometimes hasan (good) and sometimes da'if (weak).

4. Al- Qur'anul Karim from Allah, both the pronunciation and the meaning. So it is revelation,
both in pronunciation and meaning. As for the hadith kudsi, the meaning is from Allah, while
the pronunciation is from Rasulullah saw . Hadith kudsi is revelation in meaning but not in
pronunciation. Therefore, according to most hadith experts, it is permissible to narrate the
kudsi hadiths with their meaning alone.

5. Reading the Qur'anul Karim is worship; therefore it is read in prayer.

"Then read what is easy for you from the Qur'an." ( al Muzzammil [73]: 20).

The value of worship reading the Qur'an is also found in the hadith:

"Whoever reads one letter of the Qur'an, he will get one good. And that kindness will be
rewarded tenfold. I did not say alif lam mim is one letter. But alif is one letter, lam is one letter
and mim is one letter." !!

While the hadith kudsi are not told to read it in prayer. Allah gives the reward of reading the
hadith kudsi in general only. So reading the hadith kudsi will not get the reward as mentioned
in the hadith regarding reading the Qur'an that for every letter you get ten goodness.

Kudsi Hadith and Nabawi Hadith

18 Mabahits Fi Ulum al-Quran

hadiths of the Nabawi :

Tauqifi . Those that are tauqifi , namely those whose contents were received by the Messenger
of Allah from revelation, then he explained to humans in his own words. This section, although
its content is attributed to Allah, but in terms of discussion it is more worthy of being attributed
to the Prophet peace be upon him, because the words are attributed to those who say them,
even though they contain meanings received from other parties.

Taufiqi . Those that are taufiqi in nature , namely those concluded by the Prophet according
to his understanding of the Qur'an, because he has the task of explaining the Qur'an or
concluding it with consideration and ijtihad. This part of the conclusion which is ijtihad is
strengthened by revelation if it is true. And if there is an error in it, a revelation will come down
to correct it.

This passage is not God's word for sure.

From this it is clear that the Nabawi hadith with its two parts which are fauqifi and taufiqi with
ijtihad which are acknowledged by revelation originate from revelation. And this is the meaning
of Allah's words about our Prophet Muhammad peace be upon him :

"He (Muhammad) did not speak according to his desires. What he said was nothing but a
revelation that was revealed to him." ( an-Najm [53]:3-4)

kudsi hadith is from Allah, it was conveyed to Rasulullah SAW saw . through one way of
revelation; while the pronunciation is from the Messenger of Allah . This is a strong opinion.
The attribute of the kudsi hadith to Allah Ta'ala is the ratio regarding its content, not the ratio
regarding the pronunciation. Because if the pronunciation of the Kudsi Hadith is also from
Allah, then there will be no difference between the Kudsi Hadith and the Qur'an; and of course
the style of language demands to be challenged, and reading it is also considered worship.

Regarding this, two kinds of questions ( shubhah ) arise:

First: That this nabawi hadith is also a revelation in a meaningful way, the pronunciation of
which is from Rasulullah SAW saw . But why don't we call the Nabawi hadith also the kudsi
hadith ? The answer is that we are certain about the hadith kudsi that its meaning was derived
from Allah because of the existence of syara ' texts which attribute it to Allah; namely the words
of the Prophet peace be upon him .: Allah Ta'ala has said, or Allah Ta'ala has said. That's
19 Mabahits Fi Ulum al-Quran

why, we call the hadith kudsi . This is different from the Nabawi hadiths , because the Nabawi
hadiths do not contain texts like this. In addition, each of its contents may be communicated
(to the Prophet) through revelation (ie tauqifi ) but may also be concluded through ijtihad (ie
taufiqi ). And because of that, we name each one with Nabawi as a terminal with a definite
name. If we had evidence to distinguish which revelation is tauqifi , we would of course also
call this Nabawi hadith a kudsi hadith .

Second: That if the pronunciation of the hadith kudsi is from Rasulullah peace be upon him ,
then for what reason is this hadith attributed to Allah through the words of the Prophet "Allah
Ta'ala has said" or "Allah Ta'ala said?"

The answer is that this sort of thing usually happens in Arabic, which relates the word
according to its content, not based on its pronunciation. For example, when we convert a verse
into prose, we say "the poet said that". Also, when we tell what we heard from someone, we
also say "so and so said " . Likewise, the Qur'an tells about Moses, Pharaoh and so on, fill
their words with pronunciations that are not theirs and with a style of language that is not theirs,
but attributed to them.

“And remember when your Lord called on Moses with His words : 'Go to the unjust people,
namely Pharaoh. Why are they not pious?' Musa said: 'O my Lord, verily I am afraid that they
will belie me. And because my chest was narrow and my tongue was not fluent, so Gabriel
was sent to Harun. And I sinned against them, so I was afraid they would kill me'. Allah said:
'Do not be afraid, they will not kill you, so go you two with Our signs, indeed We are with you
listening to what they say. Then both of you come to Pharaoh and say by you: Verily we are
the Apostles of the Lord of the Worlds, release the Children of Israel with us.' Pharaoh replied:
"Didn't we raise you among our families, when you were children and you lived among our
families a few years from your age? And you have done what you have done and you are
among those who do not reply usage?' Musa said: 'I have done it, while I was at that time
among those who made mistakes. Then I ran away from you when I was afraid of you, then
my Lord gave me knowledge and He made me one of the apostles. to me is because of your
slavery to the Children of Israel'. Pharaoh asked: 'What is the Lord of the Worlds?' Musa
replied: 'God the creator of the heavens and the earth and what is between them. That is your
God if you are of those who believe in Him .'” ( ash-Syu'ara '[26]:10-24).
20 Mabahits Fi Ulum al-Quran

3. REVELATION

The Probability and Occurrence of Revelation.

Scientific development has advanced by leaps and bounds, and its light has swept away all
the doubts that have been creeping in people about the spirit that lies behind matter. The
materialistic sciences which put most of what is under experimentation and experimentation
believe in a supernatural world that lies behind this real world, and also believe that the
invisible world is more complicated and deeper than the real world, and that most of the
modern discoveries that guide the human mind hides a subtle secret whose essence science
itself cannot fathom, even though its effects and symptoms can be observed. This has brought
the distance between denial of religions and faith closer. And that is according to the word of
Allah:

"We will show them Our signs on the horizon and in themselves, so that it will be clear to them
that the Qur'an is true." ( Fussilat [41]: 53).

And His words:

"And you were not given knowledge but a little." ( al -Isra' [17]:85).

Psychological and spiritual discussions now have an important place in science. And that too
is supported and strengthened by human differences in their intelligence, inclinations and
instincts. Among the intelligences there are those who are special and brilliant so that they
can discover all that is new. But there are also those who are stupid and find it difficult to
understand even simple matters. Between these two positions, there are many levels.
Likewise with the soul. Some are clear and bright, and some are dirty and dark.

Behind the human body there is a spirit which is the secret of his life. If the body is exhausted
and the tissues are damaged if they do not get enough food, so does the spirit. He needs food
that can provide spiritual energy so that he can maintain the joints and other provisions.

It is not a far-fetched matter for Allah to select from among His servants a number of souls
whose foundations are so clear and purer in nature who are ready to receive divine light and
revelation from heaven and contact with higher beings; so that he is given a divine message
21 Mabahits Fi Ulum al-Quran

that can meet human needs. They have the height of taste, nobility and honesty in carrying
out the law. They are the apostles and prophets of Allah. So it is not strange if they relate to
the revelation that comes from the sky.

Humans now witness the existence of hypnotism which explains that the relationship of the
human soul with a higher power creates influence. This brings people closer to understanding
the symptoms of revelation. A stronger- willed person can impose his will on a weaker person;
so that this weak one fell asleep and he was driven according to his will according to the signal
given, then all this flowed into his heart and mouth. If this is what humans do to fellow humans,
what about those who are stronger than that human?!

Now one can hear conversations recorded and carried by waves of the ether, crossing valleys
and plateaus, lands and seas without seeing the speaker, even after they have died. Now two
people can talk on the phone, even if one is on the east end and the Jain is on the west end,
and sometimes both of them see each other in the conversation, while the people sitting
around hear nothing but a hum like a voice. bees, just like the buzz at the time of revelation.

Who among us has never had a conversation with ourselves, while awake or in a sleeping
state that has crossed his mind without looking at the person to whom he is speaking?

These and other similar examples are sufficient to explain to us the nature of revelation.

People who were contemporaries of the revelation witnessed the revelation and quoted it
mutawatirly with all its convincing requirements to subsequent generations. Humanity also
witnessed its influence in the culture of its people and in the abilities of its followers. Humans
will be noble as long as they stick to that belief, and will be destroyed and despicable if they
ignore it. The possibility of revelation and its certainty cannot be doubted, and the need for
humans to return to the revelation's instructions in order to water the thirsty soul for noble
values and spiritual freshness.

Our Prophet Muhammad SAW . was not the first Apostle to be given a revelation. Allah has
also given revelations to the earlier apostles as revealed to them:

"Indeed, We have conveyed revelations to you as We have conveyed revelations to Noah and
the prophets who came after him, and We have also conveyed revelations to Abraham,
Ishmael, Isaac, Ya'kub and their grandchildren, Isa, Job, Yunus, Harun and Sulayman. . And
We gave the Psalms to David. And We sent messengers about whom We had indeed told you
22 Mabahits Fi Ulum al-Quran

before, and apostles about whom We did not tell you. And Allah spoke directly to Moses." (
an-Nisa ' [4]:163-164).

Thus, the revelation that was revealed to Muhammad saw . it is not something to be surprised
at. Therefore Allah denies this sense of wonder for people of understanding.

"Should it be astonishing to mankind that We revealed to a man among them: 'Give warning
to people and rejoice those who believe that they have a high position in the sight of their
Lord?' The disbelievers said: 'Surely this man (Muhammad) is a real sorcerer.'” (Yunus [10]:2).

A r ti Revelation

is said that ilaih and auha , if we talk to him so that no one else knows. Revelation is a quick
gesture. It occurs through talk in the form of formulas and lam. bang, and sometimes by sound
alone, and sometimes also by gestures with a part of the body.

Al- Wahy or revelation is the word masdar (infinitive); and the word material shows two basic
meanings, namely: hidden and fast. Therefore, it is said that revelation is hidden and quick
notification specifically addressed to people who are notified without the knowledge of others.
This is the master's understanding. But sometimes what is meant is almiha , namely the
meaning of isim maf'il , which is revealed. The definition of revelation in the sense of language
includes:

1. Inspiration as a basic human innate, like the revelation to the mother of Prophet Musa:

"And We inspired the mother of Musa; "Breastfeed him..." ( al-Qasas [28]: 7).

2. Inspiration in the form of animal instincts, such as the revelation to bees:

"And your Lord has revealed to the bees: 'Make nests in the hills, in the trees, and in the
houses built by humans.'” ( an -Nahl [16]:68).

3. Quick gestures through formulas and codes, like Zakaria's gesture in the Qur'an:

"So he came out of the mihrab, then signaled to them: 'You should glorify in the morning and
evening. (Maryam [19]: 11).
23 Mabahits Fi Ulum al-Quran

4. Satan's whispers and tricks to make the bad look beautiful in humans.

"Surely the devils whisper to their friends so they argue with you." ( al-An'am [6]: 121).

"And thus We made enemies for every prophet, namely devils of human kind and of jinn kind;
some of them whispered to some of the others beautiful words to deceive people." ( al-An' am
[6]:112).

5. What God conveyed to his angels was a command to do.

“Remember when your Lord revealed to the angels: 'Surely I am with you, so take firm stand
of those who believe.'” ( al -Anfal [8]:12).

Meanwhile, Allah's revelation to His prophets is syar'ally defined as "the word of Allah which
was sent down to a prophet". This definition uses the notion of maf'ul , namely al-miaha (which
is revealed). Ustaz Muhammad Abduh defines revelation in the Risalatut Tauhid as
'knowledge that a person acquires from within himself accompanied by the belief that
knowledge comes from Allah, whether through an intermediary or not; the first through sound
incarnate in his ears or no sound at all. The difference between revelation and inspiration is
that inspiration is an intuition believed by the soul so that it is compelled to follow what is
asked, without knowing where it comes from. Such a thing is similar to feelings of hunger,
thirst, sorrow and joy.”

The definition above is the definition of revelation with the understanding of masdar. The early
part of the definition of int suggests a similarity between revelation and conscience or kasyaf
, but its contrast with inspiration at the end of the definition negates this.

How God's Revelation Comes Down to Angels

1. In Al-Qur'anul Karim, there is a passage regarding Allah's words to His angels:

“Remember when your Lord said: 'Verily I will make a caliph on earth'. They said: 'Why do you
want to make a caliph on earth a person who will make mischief in it...?'” ( al -Baqarah [( 2 )
]:30).
24 Mabahits Fi Ulum al-Quran

There is also a text about Allah's revelation to them:

“Remember when your Lord revealed to the angels: 'Surely I am with you, so take firm stand
of those who believe.'” ( al -Anfal [8]:12).

Apart from that, there are also passages about angels who take care of world affairs according
to His commands.

"By the angels dividing affairs." ( az-Zariyat [51]:4).

"And for the sake of the angels who rule the affairs of the world."' ( anNazi'at [79]: 5).

The passages above emphatically show that God speaks to the angels without mediation and
with speech understood by the angels. This is reinforced by the hadith from Nawas bin Sam'an
ra who said: Rasulullah SAW . said:

"When Allah wants to give revelation regarding a matter, He speaks through revelation; then
the sky is shaken with a vibration or he says with a terrible shock Out of fear of Allah 'azza wa
jalla . When the inhabitants of the sky hear this, they faint and fall prostrate to Allah. Jibril was
the first to raise his head, so Allah spoke the revelation to Gabriel according to what He
wanted. Then Gabriel walked across the angels. Every time he passes through a sky, then
ask him the sky angel: What has our Lord said, O Jibril? Gabriel replied: He says the truth and
He is the Most High , the Most Great . The angels all said what Gabriel said. Then Jibril
conveyed the revelation as ordered by Allah 'azza wa jalla .”

This hadith explains how the revelation came down. First God spoke, and the angels heard
him. And the influence of the revelation was very powerful. If at the birth during Gabriel's
journey to convey the revelation the above hadith shows a special revelation regarding the
Qur'an, but the hadith also explains how the revelation was generally revealed. The subject
matter is contained in an authentic hadith:

"When Allah decides a matter in the sky, the angels beat their wings under the influence of
His words, like links on a smooth stone."

2. It is also evident that the Qur'an was written on the lauhul mahfiz , based on the word of
Allah:
25 Mabahits Fi Ulum al-Quran

"In fact, it is a noble Qur'an that is stored in Lauhul Mahfuz." ( al -Buruj [85]:21-22).

Likewise, the Qur'an was revealed simultaneously to the baitul ' izzah which is in the sky of
the world on the night of Lailatul qadar in the month of Ramadan.

"Indeed, We sent down the Qur'an on the night of Lailatul qadar .” ( al-Qadar [97]: 1).

"Surely We sent down the Qur'an — on a blessed night." ( ad-Dukhan [44]:3).

"The month of Ramadan, the month in it sent down the Qur'an.” ( al -Baqarah [2}:185).

In the Sunnah there are things that explain the nuzul (descent) of the Qur'an which shows that
the nuzul was not a nuzul into the heart of the Prophet Muhammad .

From Ibn Abbas with the mauquf hadith : 'The Qur'an was sent down all at once to the sky of
the world on the night of Lailatul qadar . Then after that it was passed down for twenty years.
Then Ibn 'Abbas recited: 'The disbelievers do not come to you with something odd, but We
bring you something that is true and the best solution.' ( al -Furqan [25]: 33). "And We have
sent down the Qur'an gradually so that you may recite it slowly to mankind and We have sent
it down part by part." ( al -Isra' [17]:106)

And in one history:

“The Qur'an has been separated from az-Zikr , then placed in Baitul ' izzah in the sky of the
world; then Jibril sent it down to the Prophet .

Therefore, the scholars argue about the way Allah's revelation in the form of the Qur'an came
down to Gabriel with several opinions:

A. That Jibril received it in hearing from Allah with a special pronunciation.

B. That Gabriel memorized it from Lauhul mahfuz.

C. That the meaning was conveyed to Jibril, while the pronunciation was Gabriel's
pronunciation, or Muhammad's pronunciation .
26 Mabahits Fi Ulum al-Quran

The first opinion is correct; and that opinion was adopted by Ahlus Sunnah wal Jama'ah , and
strengthened by the hadith of Nawas bin Sam'an above.

The attribute of the Qur'an to Allah is contained in several verses:

"Surely you have been given the Qur'an from Allah, the All-Wise and All-Knowing." ( an-NamI
[{27]:6).

"And if anyone among the polytheists asks for protection from you, then protect him so that he
can hear the word of Allah." ( at -Taubah [9]:6).

"And when read to them Our clear verses, those who do not expect to meet with Us say: 'Bring
another Qur'an from this or replace it', Say: 'It is not proper for me to replace it from myself. ..
I do not follow except what is revealed to me…” (Yunus {10]:15).

The Qur'an is the word of Allah with its pronunciation, not the word of Gabriel or the word of
Muhammad. Meanwhile, the second opinion above cannot be used as a basis, because the
existence of the Qur'an in the Lawhul Mahfuz is like other occult things, including the Qur'an.

And the third opinion is more in accordance with the hadith, because the hadith is a revelation
from Allah to Gabriel, then to Muhammad saw . only meaningfully. Then it was expressed by
his own words .

"He (Muhammad) did not speak according to his desires. What he said was nothing but a
revelation that was revealed to him." ( an-Najm [53]:3-4).

And because of that it is permissible to narrate the hadith according to its meaning, while the
Qur'an is not.

Thus, we have discussed the differences between the Qur'an and the Kudsi Hadith and
Nabawi Hadith.

Features of the Qur'an: 1) The Qur'an is a miracle; 2) absolute certainty; 3) reading it is

considered worship; 4) must be delivered with the pronunciation. As for the hadith kudsi , even
though there are those who argue that the pronunciation was also revealed, this is not the
case.
27 Mabahits Fi Ulum al-Quran

Nabawi hadiths are of two kinds: First: Which is the ijtihad of the Prophet Muhammad . This is
not a revelation. The acknowledgment of revelation towards him by way of letting it be, is only
if the ijtihad is correct. Second: The meaning is revealed, while the pronunciation is from the
Prophet himself. Therefore, it can be expressed in terms of meaning alone. According to the
strong opinion of the kudsi hadith , only the meaning is derived, while the pronunciation is not.
It belongs to this second part. While attributing the holy hadith to Allah in his narration because
of the existence of syara ' texts about it; while other nabawi hadiths do not.

How God's Revelation Comes Down to the Apostles

Allah gave revelations to His apostles, some through mediation and some without mediation.

The first: through Jibril, the angel of revelation. And we will explain this later.

The second: without going through mediation, among them is: true dreams in sleep.

A. True dreams in sleep.

From Aisha ra , she said: Indeed, what first happened to the Messenger of Allah . is a true
dream at bedtime. He does not see dreams unless they come like the light of the morning."

It was a preparation for the Prophet to receive revelations in a conscious state, not sleeping.
In the Qur'an revelations were revealed when he was conscious, except for those who claim
that Surah Kausar was sent down in a dream, because there is a hadith regarding this matter.
In Sahih Muslim, from Anas ra, he said:

"So We gave him good news with a child who is very patient. So when the child reached the
age where he could try with Ibrahim, Abraham said: 'O my son, I actually saw in a dream that
I was slaughtering you. So think about what you think!' He replied: 'O father, do what you are
commanded; God willing, you will find me among those who are patient'. When both of them
had surrendered, and Ibrahim laid his son on his temple, the patience of both of them was
evident. And we called him: ''O Ibrahim, you have confirmed the dream', thus We reward those
who do good. In fact, this is really a real test. And We ransomed the child with a large sacrifice.
We immortalized Ibrahim as a good praise among those who came later, namely 'Prosperity
be bestowed upon Abraham'. Thus We reward those who do good. Indeed he is one of Our
28 Mabahits Fi Ulum al-Quran

believing servants. And We gave him glad tidings of the birth of Isaac. a prophet who is among
the pious.” (as- Saffat [37]:101-112).

The true dream was not exclusive to the apostles alone. Such dreams are still present among
the believers, even if the dream is not a revelation; It is as said by Rasulullah SAW:

"Revelation has been interrupted, but the good news remains, namely the dream of the
believer."

The dream that was true for the prophets at bedtime was the first part of the many ways God
spoke as mentioned in His word:

"And no human being Allah will speak to him, except by means of revelation or from behind
the veil or by sending messengers (angels) and then revealed to him with His permission what
He wants. He is indeed the Most High and All-Wise .” ( asy -Shura [42]:51).

B. The other is the divine word from behind the veil without going through an intermediary.
This happened to Musa as

"And when Musa came to pray with Us at the time We have appointed and God had spoken
directly to him, Musa said: 'O Lord, show yourself to me so that I can see You." ( al-A'raf [7]:
143).

"And Allah had spoken to Moses directly." ( al -Ma'idah [5]:164).

Likewise, according to the most valid opinion, Allah also spoke directly to our Prophet
Muhammad (peace be upon him) . on the night of Isra and Mi'raj . This is the second part of
what is mentioned in the verse above (or from behind the veil). And in the Qur'an there is no
such revelation either.

Ways of Conveying Revelation by Angels to Apostles

Allah's revelations to His Prophets are sometimes without mediation, as we have mentioned
above, for example true dreams during sleep and divine words from behind the veil in
conscious wakefulness; and sometimes through the intercession of the angel of revelation. It
29 Mabahits Fi Ulum al-Quran

is this revelation through the angel of revelation that we want to talk about in this topic, because
the Qur'an was revealed with this kind of revelation.

There are two ways of conveying revelation by angels to the Apostles:

The first way: There comes to him a voice like ringing of bells and a very strong sound which
influences the factors of consciousness, so that he is ready with all his strength to accept that
influence. This way is the hardest for the Apostle. When the revelation that came down to
Rasulullah SAW . in this way, he summons all the power of his consciousness to receive,
memorize and understand it. And that voice may very well be the sound of the flapping of the
wings of angels, as hinted at in the hadith:

"When Allah wills something in the sky, the angels beat their wings in submission to His word
, like the sound of a chain on smooth stones."

And maybe also the voice of the angel himself when the new Apostle heard it for the first time.

The second way: the angel incarnated to the Apostle as a man in human form. This method
is lighter than the previous method, because there is compatibility between the speaker and
the listener. The Apostle was very happy to hear from the messenger carrying the revelation,
because he felt like a human being facing his own brother.

Jibril's condition of showing dirt like a man does not require him to give up his spiritual nature.
And it doesn't mean that the substance has turned into a man. But what is meant is that he
appeared in the human form earlier to please the Prophet as a human. What is certain is that
the first situation when the revelation descends like the ringing of bells is unpleasant because
such a situation demands a spiritual height from the Messenger of Allah which is in balance
with the spiritual level of the angels. And this is the heaviest. Said Ibn Khaldun: 'In the first
circumstance, the Messenger of Allah released his nature as a physical human being to relate
to angels who are spiritual in nature. While in other circumstances, on the contrary, angels
change from mere spiritual beings to physical human beings ?'.

Both of these are mentioned in a hadith narrated from Aisyah Ummul Mukminin ra, that Haris
bin Hisham ra asked Rasulullah saw . about it. And Nabt replied :
30 Mabahits Fi Ulum al-Quran

“Sometimes he comes to me like a ringing bell, and that's the hardest thing for me, and then
he goes, and I have realized what he said. And sometimes an angel appears to me as a man,
then he speaks to me, and I understand what he is saying.”

Aisyah also narrated what happened to Rasulullah SAW . exhausted, he said:

"I saw him when the revelation was coming down to him on a very cold day. Then the angel
left, while sweat was pouring from the Prophet's forehead."

These two are the third kind of divine speech implied in the verse: "And it is not for a human
being that Allah speaks to him, except by: the mediation of revelation, or from behind a veil,
or by sending a messenger and then it is revealed to him with His permission what he wills.
Surely He is Most High and Most Wise ." ( asy -Shura [47]:S1).

Regarding blowing in the heart, it has been mentioned in the hadith of Rasulullah saw :

“The Holy Spirit has breathed into my heart that a person will not die so that he will perfect his
sustenance and end. So fear Allah, and seek sustenance in a good way."

This hadith does not show the circumstances of revelation separately. It may be returned to
one of the two circumstances mentioned in Aisha's hadith. Perhaps an angel came to him in
a state resembling the ringing of a bell, then he breathed revelations upon him. And it is also
possible that the revelation through the gusts is revelation other than the Qur'an.

Doubts of Denial of Revelation

ignorant people have always tried to raise doubts about the revelations by being stubborn and
arrogant. Such doubts are feeble and unacceptable.

1. They think that the Qur'an is from the person of Muhammad, by creating its meaning and
he himself composed the "stylistic form". The Qur'an is not a revelation. This is a false
assumption . with miracles to support his power, he doesn't need to attribute all of that to other
parties. He can just attribute the Qur'an to himself, because that is enough to elevate his
position and make humans submit to his power, because in reality all Arabs with all eloquence
and his rhetoric did little to answer the challenge, perhaps even more encouraging them to
accept his power, for he was also one of those who could bring about what they could not.
31 Mabahits Fi Ulum al-Quran

Nor can it be said that by ascribing the Qur'an to divine revelation, he wishes to make his
words honorable so that by doing so he can earn the acceptance of mankind to obey and
comply with his commandments, for he also issues words which are attributable to him
personally, namely the so-called nabawi hadith , which also must be obeyed. If what they
accuse is true, of course their words will be used as the word of Allah Ta'ala.

This allegation illustrates that Rasulullah SAW . including leaders who resort to lying and fake
ways to achieve goals. This assumption was rejected by historical facts regarding the behavior
of the Prophet Muhammad , his famous honesty and trustworthiness , which had been
witnessed by his enemies before being witnessed by his own comrades.

Hypocrites accused his wife Aisyah of lying news, even though Aisyah was a wife he loved
very much. Such accusations offend his honor and glory. While the revelation came too late,
Rasulullah and his friends felt very sad. He tried earnestly to research and discuss it. And one
month had passed, but in the end she could only say to him:

“News of such and such has reached me. If you are really clean, then Allah will clean you. And
if you have sinned, ask Allah to forgive you."

The situation continued in this way until Wahyu came down, stating the cleanliness of his wife.
So what does . it would have been impossible to say words that would have crushed the
accusers and protected his honor, had the Koran said. he said himself. But he didn't want to
lie to people and he didn't want to lie to God either.

"If he (Muhammad) concocted some of the words for us, we would have held him in his right
hand. Then we cut the cord of his heart. So there is absolutely no one of you who can prevent
us from cutting the vein . " ( al-Haqqah [69]:44-47).

There was a group of people who asked permission not to fight in Tabuk . They make excuses.
Among them are hypocrites who are deliberately looking for excuses. The Prophet allowed
them. Then came the revelation of the Qur'an denouncing and blaming his actions.

“May Allah forgive you. Why did you give them permission (not to go to war, before it became
clear to you their reasons) and before you knew which of them were true and who were lying?"
( at -Taubah [9]:43).
32 Mabahits Fi Ulum al-Quran

If this reprimand had come from his own feelings by expressing his regret when it turned out
that his opinion was wrong, surely such a harsh rebuke would not have been expressed by
him.

Likewise, he was reprimanded for accepting the ransom of the Badr war prisoners.

“It is not proper for a Prophet to have prisoners before he can paralyze his enemies on earth.
You want worldly goods, while Allah wants the reward of the hereafter for you. And Allah is
Mighty and Wise . Had it not been for God's foregoing decree, great torment would have
beenfall you because of the ransom you took." ( al -Anfal [8]:67-68).

Likewise there was a warning for turning away from 'Abdullah bin Umm Maktum ra is blind,
because he pursues one of the Quraysh leaders to be invited to convert to Islam.

"He (Muhammad) had a sour face and turned away. Because a blind man had come to him.
Do you know that maybe he wanted to cleanse himself from sin, or he wanted to get teaching,
then teaching was beneficial to him? As for people who feel that they are self-sufficient, then
you serve him, Even though there is no reproach on you if he does not purify himself (have
faith). And as for anyone who comes to you earnestly to receive instruction, while he is afraid
of Allah, then you ignore him. Never do that! Verily the teachings Your Lord is a warning.” ('
Abasa [80]:1-11).

What is known in the fairy life of Rasulullah saw . is that he was from childhood a distinctive
example of good manners, noble conduct, correct speech and honesty in word and deed. The
people themselves had witnessed it all when he invited them at the beginning of his da'wah.
He said to them:

"What would you think if I told you that the cavalry behind this valley would attack you, would
you believe me?" They answered: "Yes, we have never seen you lie."

The fairy of her holy life is an attraction for people to convert to Islam. From 'Abdullah bin
Sallam ra, he said:

"When Rasulullah SAW came to Medina, people flocked to him. They said: “The Messenger
of Allah has come, the Messenger of Allah has come!'. Then I came into the crowd to see him.
When I saw the face of the Messenger of Allah , I knew that it was not the face of a liar.”!?
33 Mabahits Fi Ulum al-Quran

One who has noble qualities adorned with the marks of honesty should not be doubted when
he says about himself that he did not make the Qur'an.

"Say: 'It is not proper for me to replace it on my own part. I do not follow except what is revealed
to me.'" (Yunus [10]:15).

2. The ignorant people, past and present, thought that the Messenger of Allah saw . has the
sharpness of the brain, depth of vision, power of hunch, great ingenuity, clarity of soul and
correct contemplation, which makes him understand the measurements of good and bad, right
and wrong through Ilham (inspiration), and recognize complex matters through kasyaf , so that
the Qur'an is nothing but the result of intellectual reasoning and understanding expressed by
Muhammad with his style of language and rhetoric.

What is actually based on intelligence, reasoning and feeling in the Qur'an?

The aspect of news that makes up the largest part of the Qur'an is beyond doubt by any
intelligent person that what he receives is based solely on acceptance and teaching. The
Qur'an has mentioned news about the former peoples, groups and historical events with true
and accurate events, just as eyewitnesses have mentioned, even though the period that
history has passed is very far away, even up to at the first occurrence of this universe. Of
course, this leaves no room for the use of the mind and the precision of a hunch. Whereas
Muhammad himself was not at the same time with the peoples and events above with all kinds
of time periods so that he could witness these events and convey the news. Likewise he did
not inherit his books to study in detail and then convey his message.

"And you (Muhammad) were not on the west side of the Tuwa valley when We conveyed the
command to Musa, nor were you among those who witnessed. But We have had several
generations, and a long period passed over them, and you did not stay with the people of
Midian by reciting Our verses to them, but We have sent Messengers." ( al-Qasas [28]:44-45).

"That is among the important news about the unseen that We revealed to you (Muhammad);
you never knew it and neither did your people before this." (Hud [11]:49).

"We tell you the best story by revealing this Qur'an to you, and indeed you before (We
revealed) it were among those who did not know." (Yusuf [12]: 3).
34 Mabahits Fi Ulum al-Quran

"Even though you were not present with them when they threw their arrows to draw lots for
which of them would take care of Maryam." (Ali 'Imran [3]: 44).

And among them are accurate reports regarding calculation figures which are not known
except by educated people who are very knowledgeable. In the story of Noah:

“And verily We sent Noah to his people, so he lived among them a thousand years less fifty
years. Then they were hit by a great flood, and they were the wrongdoers." ( al-Ankabut
[29]:14).

This is in accordance with what is found in the Book of Genesis in the Torah. And in the story
of Ashabul Kahfi (Cave Dwellers):

"And they dwelt in their cave three hundred years and nine more years." ( al -Kahf [18]: 25).

According to the scribes, the count is three hundred solar years. While the nine years
mentioned above are the difference in calculation between the solar year and the lunar year.
Where did Muhammad get these correct numbers, were it not for the revelations given to him,
for he was an illiterate living among an illiterate nation who also did not know how to write and
do arithmetic? The old ignorant people were more clever in opposing Muhammad than the
modern ignorant people. Because the old ignorant man did not say that Muhammad got this
news from his self-consciousness as he said. modern ignorant people; but they say that
Muhammad studied the news and then it was written:

"And they said: 'He asked the tales of the ancients to be written down, so read them to him
every morning and evening.'" ( al -Furqan [25]: 5).

Muhammad did not receive lessons from any teacher, which we will explain later. So where
did this news come to him suddenly when he was forty years old?

"What he said was nothing but a revelation that was revealed to him." ( an-Najm [53]: 4).

That is about the news aspect in the Qur'an. As for the other sciences that are in it, the akaid
section alone contains things that are so detailed about the beginning of creation and its end,
the afterlife and what is in it such as heaven with all its pleasures, hell with all its punishments
and so on, such as angels with all the nature and work. All this knowledge leaves no room for
mere intelligence and foreboding power.
35 Mabahits Fi Ulum al-Quran

"And We have not made the guardians of hell but angels ; and We have not made their number
but to be a trial for the disbelievers, so that those who have been given the Book may be
convinced and so that those who believe increase in faith…” ( al-Muddassir [74]: 31).

"It is not possible that this Qur'an was fabricated by other than Allah; however, the Qur'an
justifies the previous books and explains the laws that have been established; there is no
doubt in it , it was sent down from the Lord of the Worlds." (Yunus [10]:37).

Likewise, the provisions that give decisions about upcoming news that apply to sunnatullah
that are social regarding strengths and weaknesses, rise and fall, glory and humiliation, rise
and fall contained in the Qur'an.

"And Allah has promised those who believe among you and do righteous deeds that He will
certainly make them rule over the earth as He has made those before them rule, and surely
He will establish for them they are the religion that He has approved for them, and He will
really change their situation after they are in fear to be safe forever . They still worship Me
without associating anything with Me. "' ( an-Nur [ 24]:55).

"Allah will definitely help those who defend His religion. Allah is truly Almighty Mighty . That is.
those who, if We had strengthened their position on earth, they would have established prayer,
paid zakat, ordered what was right and prevented what was wrong; and to Allah all matters
return.”' ( al-Hajj [22]:40-41).

that is because Allah will never change a blessing that He has bestowed upon a people, if
those people do not change what is in themselves.” ( al -Anfal [8]:53).

It can also be added, that al-Qur'anul Karim has told about the Prophet that he only followed
the revelation.

"And if you don't bring a Qur'anic verse to them, they say: 'Why don't you make up that verse
yourself?' Say: 'Verily I only follow what my Lord has revealed to me...” ( al-A'raf [7]:203).

And that he is a man who knows nothing of the unseen and has no power over himself in the
slightest.
36 Mabahits Fi Ulum al-Quran

"Say: 'Indeed, I am only a human being like you; I received revelations, but verily your God is
the One and Only God.'" ( al -Kahf (18]:110).

“Say: 'I do not have the power to benefit myself and I cannot refuse harm except what Allah
wills. And if I had known the unseen, I would have done as much good as possible and no
harm would have happened to me. I only warn and bring glad tidings.'” ( al-A'raf [7]:188).

of Allah . unable to fathom what really happened between the two disputants who came before
him for a decision, even though he listened to the words of the two of them. So of course he
is unable to know what was past and what is to come.

"The Messenger of Allah . had heard of a dispute that took place near the door of his room.
He came to them and said: "I am only a human being; while you ask me to be judged. Maybe
one of you will be better at presenting reasons, so I thought that he was right, so I decided
that by winning him. What I decided by giving him the victory from the right of a Muslim is a
piece of hell fire. He can . take it and may also leave it."

Dr. Muhammad Abdullah Daraz said: "It is this opinion that today's atheists liven up with the
name revelation nafsi. They think that with this name they have given us a new scientific
opinion. But that's actually not new; it is an old ignorant opinion; does not differ in the least
either in outline or in detail. They depict the Prophet . as a man who has a broad imagination
and deep feelings, therefore he is a poet.

Then they added that his conscience overcame his senses , so that he fantasized that he saw
and heard someone speaking to him. What he saw and heard was nothing but an imaginary
picture and his own feelings. That is madness and illusion. But they could not defend these
reasons for long. They are forced to 'abandon the term "intention" ( al - Wahyun -nafsi) when
they see that the Qur'an contains news aspects, both past and future news. They said: Maybe
he got the news from the experts when he went to trade. Thus it means that he was taught by
a human. So what's new in all this opinion? Isn't that just ordinary talk that resembles the talk
of the ignorant Quraysh? Thus, the atheism in his new dress has a dirty, even very dirty form.
And that is the source of all "'advanced" ideas today. Even though it is only the remnants of a
dish inherited from a petrified heart during the first ignorance. ”…Thus those who were before
said, just as they said. Indeed their hearts are alike…” ( al -Baqarah [2]:118).

However, if anyone is surprised, what is even more astonishing are the words of those who
say that he (Muhammad) was an honest and trustworthy man, and that he reasoned to
37 Mabahits Fi Ulum al-Quran

attribute what he saw as divine revelations, because of his powerful dreams. it claims to be a
divine revelation. He did not want to be a witness except what he saw. Thus Allah tells us
about their predecessors. "Actually, they do not belie you, but those who are wrongdoers deny
the verses of Allah." ( al-An'am [6]:33).

If this was the reason for the Messenger of Allah in stating what he saw and heard, then what
was the reason in his confession that he did not know the news, nor did his people before that;
and they thought he had heard of it before? Thus, they want to say that he made it up, so that
their accusations are perfect. But they don't want to say those words, because they claim to
be objective and wise people. Remember, they actually said it but they didn't feel it
themselves.

3. Ignorant people then and now thought that Muhammad had received knowledge of the
Koran from a teacher. Such is it. is right; however the teacher who delivered the Qur'an was
an angel of revelation; and not teachers from his class and other groups.

Muhammad peace be upon him . grew up and lived in a state of illiteracy and none of them
carried symbols of knowledge and teaching. This is a fact witnessed by history, and cannot be
doubted. That he had teachers who were not from his own community, in history there were
no researchers ; who can provide an agreement that deserves to be used as a witness, that
Muhammad had met a cleric who taught him religion before he declared his prophethood. It is
true that when he was a child he had met the merciful Bahira at the Busra market in Sham;
and in Mecca met with Waraqah bin Naufal after the revelation came down to him; and after
migrating he ber . meet with Jewish and Christian scholars. But what is certain is that he never
held a conversation with them, before he became a prophet. While after he became a prophet,
they were the ones who spoke . ask him to be used as material for debate, so that those who
benefit and learn from him. And if the Messenger of Allah . who learns, at least from one of
them, history will not be silent, because he has no bad temper that people underestimate,
especially those who are against Islam. And what is mentioned in history about the monk from
Sham or Waraqah bin Naufal is a happy welcome about his prophethood or as an
acknowledgment.

One can ask those who think that Muhammad peace be upon him . taught by a mortal: what
is the name of that teacher? At that time, we will see the chaotic answer they concocted, that
the teacher was a "Romanwi blacksmith" . who are clever and study the books? Even just a
blacksmith who only works on hammer and anvil everyday, a layman with a foreign tongue,
who even reads in Arabic only babbles.
38 Mabahits Fi Ulum al-Quran

"In fact, the Qur'an was taught by a human being to him (Muhammad). Even though the
language of the person they accused Muhammad of learning him was a foreign language,
while the Qur'an is in clear Arabic." ( an -Nahl [16]:103).

The Arabs really wanted to reject the Koran because of their grudge against Muhammad, but
they could not, did not find a way and their efforts were in vain. Then why are atheists now
looking for a way in the traces of history, even though that failure has passed more than
thirteen centuries? With this, it is clear that the Qur'an does not contain any human element,
either by its carriers or by anyone else. He was sent down by God, the Most Wise and Most
Praised.

The growth of Rasulullah saw . in an illiterate and ignorant environment, and his behavior
among his people is strong evidence that Allah has prepared him to bring His message. Allah
revealed to him this Quran to be a guide for his Ummah.

“And thus We revealed to you the Qur'an by Our order. Before that you did not know what the
al -Kitab (Qur'an) was, nor did you know what faith is. But We make the Qur'an a light by which
We show whom We will among Our servants. And verily you do guide the straight path, the
Way of Allah which has all that is in the heavens and that which is in the earth. Remember,
that to Allah all matters return.” ( asy -Shura [42]:52-53).

Al-Ustaz Muhammad Abduh in Risdlatut Tauhid said: "Among the well-known traditions is that
an orphan who is poor and illiterate like him, his soul will be colored by what he sees from the
beginning of his growth to his old age, and his mind will be affected by what he sees. heard
from people who associate with him, especially if they are relatives and from the same tribe.
Meanwhile he does not have a book that can give him instructions, nor a teacher and helper
who will teach him lessons and protect him. If the tradition goes on as usual, surely he will
grow in their beliefs and follow their teachings as well until he reaches adulthood. After that,
only then will he think and consider, then oppose them, if there is an argument that shows him
their error. The same thing has also been done by several people who were with him."

But this is not the case. Since childhood he has really hated idol worship. He was guided by a
clean faith and good morals. God's Word states:

"He (Allah) finds you confused, then He gives guidance." ( ad -Duha [93]:7).
39 Mabahits Fi Ulum al-Quran

This verse does not imply that he is in the worship of idols before receiving the guidance of
monotheism, or is on a path that is not straight before having high morals. Never! All of that is
of course just an outright lie. But what is meant is the confusion that grips the hearts of sincere
people, who hope for the salvation of mankind, looking for a way out of destruction and
guidance from error. And Allah has given instructions to His Prophet as to what he is looking
for, by choosing him to convey His message and determine His shari'ah .

The Misguidance of the Kalam Scholars

The experts of theology have been immersed in the ways of the philosophers in explaining the
words of God so that they have gone astray and led others astray from the straight path. They
divide the word of God into two parts: the eternal word of the soul that exists in God's essence,
which is neither in the form of letters, sounds, order nor language; and kalam lafzi (verbal),
which was revealed to the Prophets a: s., of which there are four books. These experts in the
science of Kalam are increasingly immersed in the scholastic disputes they are holding: Is the
Qur'an in the sense of kalam lafzi , a creature or not? They reinforce the opinion that the
Qur'an in the sense of the word lafzi above is a creature. Thus, they have deviated from the
way of the mujtahids before in matters where there is no text in the Book and Sunnah. They
also work on the attributes of Allah with a philosophical analysis which only raises doubts in
the monotheism creed.

The Ahlus madhhab Sunnah wal Jama'ah determines the names and attributes of Allah that
have been determined by Allah or determined by the Prophet Muhammad . in authentic
hadiths that came from the Prophet. It is enough for us to have faith that the word is one of
the attributes of Allah. God said. ' And Allah had spoken to Moses directly.”' ( an-Nisa '[4]:164).
Likewise the Qur'anul Karim revelation revealed to Muhammad is the word of God , not a
creature, as implied in the verse:

"If someone among the polytheists asks for protection from you, protect him, so that he can
hear Allah's words." ( at -Taubah [9]:6).

Determination regarding what is ascribed by Allah himself or by the Messenger of Allah, even
though that attribute is also assigned to Allah's servants, does not reduce the perfection of His
holiness and does not make Him similar to His servants. Thus, similarity in names does not
necessarily require similarity in what the names contain. Very different between the Creator
and the creatures in terms of substance, nature and His actions. The creator substance is the
40 Mabahits Fi Ulum al-Quran

most perfect, His nature is the highest and His deeds are the most perfect and high. If the
word is an attribute of the perfection of creatures, how can this attribute be removed from the
Creator? We accept what was accepted by the companions of the Prophet Muhammad , the
scholars of tabi'in, the experts on hadith and fiqh who lived in times that were declared good,
before the birth of all kinds of heresy ( heresy ) of the experts in theology. We believe in what
comes from Allah or is valid from the Messenger of Allah regarding the attributes and deeds
of Allah, whether or not they are determined, without being reduced, likened, exemplified or
interpreted. We have no right to establish our own opinion regarding the essence of Allah's
substance or His attributes,

“There is nothing like Him, and He is the All-Hearing and All-Seeing.” ( asy -Shura [42]:11).

4. MAKKI AND MADANI

All nations strive to preserve the heritage of thought and the foundations of their culture.
Likewise, Muslims are very concerned about the preservation of Muhammad's message which
glorifies all mankind. This is because Muhammad's treatise is not just a treatise on science
and innovation which is only considered as long as it is accepted by reason and gets a human
response; but, above all, it is a religion attached to reason and imprinted in the heart. Because
of that we find guide bearers consisting of companions, tabi'in and the generations after them
carefully examining the places where the Qur'an was revealed verse by verse, both in terms
of time and place. This research is a strong pillar in the history of legislation which is the basis
for researchers to find out the da'wah methods, the various appeals, and the stages in
establishing laws and orders. Regarding this, among others, as said by Ibn Mas'ud ra:

I know every sura of the Qur'an where it was revealed; and there is not a single verse from
Allah's Book unless I know for certain what it was revealed about. If I knew someone who
knew more about the Book of Allah than I do, and could reach that person with my camel, I
would have driven my camel to him."!

Da'wah towards Allah's way requires certain methods in dealing with all the damages of faith,
legislation and behavior. The burden of da'wah is only obligatory after the fertile seed is
available to him and a strong foundation has been prepared to carry it, and the principles of
legislation and social rules are also outlined after the human heart is cleansed and its goals
are determined, so that an orderly life can be formed on the basis of guidance from Allah. .
41 Mabahits Fi Ulum al-Quran

People who read al-Qur'anul Karim will see that Makkiah verses contain characteristics that
are not present in Madaniyah verses, both in terms of rhythm and meaning; although the
second is based on the first in its laws and regulations.

During the ignorant era, people were blind and deaf, worshiped idols, associated partners with
Allah, denied revelation, denied the Last Day and they said:

"When we die and have become dirt and become bones, will we really be resurrected?" (as-
Saffat (37]:16).

"This life is nothing but life in the world, we die and we live and what will destroy us is only
time." ( al Jasiyah [45]:24).

They were experts in fierce arguments, skilled at arguing with scathing words and
extraordinary rhetoric, so that Makki's revelation (which was revealed in Mecca) also took the
form of gripping shocks , burning like a fire that gave a warning sign of danger accompanied
by very firm and powerful arguments. strong. All of this can destroy their belief in idols, then
invite them to the monotheistic religion. Thus the veil of their depravity was successfully torn
apart, as well as all their dreams could be eradicated by giving examples of the afterlife,
heaven and hell contained therein. Those who are so fluent in the language with high rhetorical
habits, are challenged to make like what is in the Qur'an, by presenting the stories of former
liars as a lesson and a warning.

Thus, we will see that the Qur'an Surah Makkiah is full of utterances that sound very loud to
the ear, the letters seem to emit a fire of threat and torment, each as a restraint and deterrent,
as a voice bringing disaster, as in Surah Qari'ah , Gasyiah and Waqi'ah , with hijatyah letters
at the beginning of the Surah, and verses containing challenges in it, the fate of the former
peoples, natural and acceptable evidence. All these characterize the Qur'an Surah Makkiah .

After forming a congregation that believes in Allah, the angels, the Book and His Messenger,
the Last Day and the qadar , the good and the bad, and their beliefs have been tested by
various trials from polytheists and were able to survive, and with their religion they migrated
because they prioritize what is with Allah other than the pleasures of worldly life, then at that
time we see long Madaniyah verses discussing Islamic laws and their provisions, inviting jihad
and sacrifice in the way of Allah then explaining the basics of legislation, laying down societal
norms, determining personal relations, international relations and between nations. It also
42 Mabahits Fi Ulum al-Quran

reveals the disgrace and contents of the hypocrites' hearts, dialogues with the People of the
Book and silences their mouths. These are the general characteristics of a civilized Qur'an.

The Ulama's Attention to Surah Makki and Madani

as well as Examples and Benefits

The scholars were so interested in investigating the Makki and Madani Surahs. They
scrutinized the Koran verse by verse and sura dem ; Surahs to be ordered according to their
nuzul, taking into account the time, place and sentence patterns. Even more than that, they
collect between time, place and sentence patterns. This method is a careful provision that
provides objective researchers, an overview of scientific investigations about Makki and
Madani sciences. And that is also the attitude of our scholars in conducting discussions.
discussion of other aspects of Qur'anic studies.

analogical rules to determine whether a call is Makki . or Madani, or are they the themes that
become the starting point of preaching in Mecca or in Medina. If a problem is still not clear to
a researcher for too many different reasons, then he collects, compares and classifies which
one is similar to what came down in Mecca and which one is similar to what came down in
Medina.

If the verses were revealed somewhere, then one of the companions brought them
immediately after they were revealed to be conveyed elsewhere, then the scholars would also
determine that. They said: 'The verse that was brought from Mecca to Medina, and the verse
that was brought from Medina to Mecca."'

Abul Qasim al -Hasan bin Muhammad bin Habib an -Naisaburi mentions in his book at-Tanbih
'ala fadli ' Ulaumil Qur'an: "'Among the noblest knowledges of the Qur'an is the knowledge of
nuzul Qur'an and its area, the order of transmission in Mecca and Medina, about what was
revealed in Mecca but the law was Madani and vice versa, what was revealed in Mecca
regarding the residents of Medina and vice versa, which is similar to what was revealed in
Mecca Makkil but included Madani and vice versa, and about what was revealed in Juhfah ,
in Baitul Makdis , in Ta'if or in Hudaibiyah . Likewise regarding those that were revealed at
night, during the day, revealed together," or those that were revealed separately, Madaniyah
verses from Makkiah suras , Makkiah verses in Madaniyah suras; those brought from Mecca
to Medina and those brought from Medina to Mecca; which was brought from Medina to
43 Mabahits Fi Ulum al-Quran

Abyssinia , which was revealed in a global form and which has been explained, and which is
disputed so that some people say Madani and others say Makki. There are twenty- five kinds
of them. People who don't know it and can't differentiate it, he has no right to talk about the
Koran.”?

The scholars paid very close attention to the Qur'an. They arrange the surahs according to
the place of descent. They say for example: This surah was revealed after that sura.” And
even more so that they distinguish between those that are unloaded at night and those that
are unloaded during the day, between those that are unloaded in the summer and those that
are unloaded in the winter, and between those that are unloaded while at home and those that
are unloaded while traveling. .

What is most important learned by the scholars in this discussion are: 1) Which was revealed
in Mecca 2) which was revealed in Medina; 3) disputed; 4) Makkiah verses in Madaniyah
suras; 5) Madaniyah verses in Makkiah suras ; 6) which was sent down in Mecca while the
law is Madani; 7) which was revealed in Medina while the law was Makki; 8) similar to what
was revealed in Mecca (Makki) in the Madani group; 9) similar to what was revealed in Medina
[Madani] in the Makki group; 10) brought from Mecca to Medina; 11) brought from Medina to
Mecca 12) which descended at night and during the day; 13) that descends in summer and in
winter; 14) who descended at settling time and on the way.

These are the main types of Qur'anic knowledge, revolving around Makki and Madani;
therefore it is called "Makki and Madani science."

Some examples:

Makkiah and Madaniyah suras is that Madaniah has twenty suras: 1) al -Baqarah; 2) Ali 'Imran;
3) an-Nisa '; 4) al. Ma'idah ; 5) al -Anfal; 6) at -Tawba; 7) an-Nur ; 8) al-Ahzab ; 9) Mu , hammad
; 10) al -Fath; 11) al-Hujurat ; 12) al-Hadid ; 13) al -Mujalah. 14) al-Hashr ; 15) al -Mumtahanah;
16) al-Jumu'ah ; 17) al-Munafiqun ; 18) at-Talaq ; 19) at -Tahrim; and 20) an-Nasr .

While there are twelve surahs in dispute: 1) al -Fatihah, 2) ar-Ra'd ; 3) ar -Rahman; 4) as- Saff
; 5) at-Tagabun ; 6) at-Tatfif ; 7) al-Qadar ; 8) al-Bayyinah ; 9) az-Zalzalah ; 10) al -Ikhlas; 11)
al-Falag : and 12) an-Nas .

In addition to those mentioned above are Makki, namely eighty-two surahs. So the total
number of surahs of the Qur'an is one hundred and fourteen surahs.
44 Mabahits Fi Ulum al-Quran

Makkiah verses in Madaniyah surahs. By naming a sura Makkiah or Madaniah does not mean
that the sura is entirely Makkiah or Madaniah, because in Makkiah surahs sometimes there
are Madaniyah verses, and even in Madaniyah surahs sometimes there are Makkiah verses .
Thus, the naming of the sura Makkiah or Madaniah is according to most of the verses
contained in it. Therefore, in the naming of surahs it is often stated that the sura is Makkiah
unless the verse "anu" is Madaniah; and this sura is Madaniyah except for the verse "anu" is
Makkiah . Thus, we find it in the Qur'anic mushafs.

Makkiah verses in the Madaniah surah is sura al -Anfal which is Madaniyah, but many scholars
exclude the verse:

“And (remember) when the disbelievers (Quraish) plotted against you to arrest and imprison
you or kill you or expel you. They plotted, but Allah thwarted their plot. And Allah is the best
avenger.”' ( al -Anfal [8]:30).

Regarding this verse the Muqatil said: 'This verse was revealed in Mecca; and in appearance
it was, because it contained what the polytheists did in Darun Nadwah when they plotted
deception against the Messenger of Allah before the migration. Some scholars also exclude
the verse: "O Prophet, it is enough for Allah and the believers who follow you to be your
helpers." ( al -Anfal [8]: 64), considering the hadith issued by al-Bazzar from Ibn Abbas, that
the verse was revealed when Umar bin Khattab converted to Islam.

5. Madaniyah verses in sura Makkiah . For example, sura al An'am . Ibn Abbas said: This
Surah was revealed at once in Mecca, so it is Makkiah , except for three verses revealed in
Medina, namely the verse: "Say: Let me recite..." until the three verses were finished ( al-
An'am [6] :151-153). And sura al-Hajj is Makkiah except that three verses were revealed in
Medina, from the beginning of the word of Allah: "These are two groups who quarrel about
their Lord..." ( al Hajj [22]:19-21).

6. The verse that was revealed in Mecca is still in Madani law. They set an example with the
word of Allah:

“O mankind, We created you from a male and a female, and made you nations and tribes so
that you might know one another. Verily the most honorable among you in the sight of Allah is
the most pious. Verily, Allah is All-Knowing and All-Knowing." ( al-Hujurat [49]: 13).
45 Mabahits Fi Ulum al-Quran

This verse was revealed in Mecca on the day of the conquest of Mecca, but it is actually
Madaniyah because it was revealed after the migration; In addition, the call is also general in
nature. Verses like this are not called Makki by the scholars nor are they definitely called
Madanj . But they say "the verses that were revealed in Mecca are still civilized in law."'

7. The verse that was revealed in Medina, while the law is Makki. They give an example with
surah al -Mumtahanah. This sura dij . lowered in Medina in terms of the place of descent; but
exclamation. addressed to the polytheists of Mecca. Also like the beginning of surah al -
Bara'ah which was revealed in Medina, but se . his speech was addressed to the polytheists
of the inhabitants of Mecca.

8. Verses similar to those revealed in Mecca [Makki] in Madani. What is meant by the scholars
are the verses which are in the Madaniyah surah but have the language style and general
characteristics of the Makkiah sura . For example, the word of Allah in Surah al -Anfal which
is Madaniah:

"And (remember) when those polytheists said: O Allah, if this (Qur'an) is true from You, rain
stones from the sky on us, or bring us a painful punishment." ( al -Anfal [8:32]) This is
considering the request of the polytheists to hasten the doom in Mecca.

9. Similar to what was revealed in Medina [Madani] in Makki. What the scholars mean is the
opposite of the previous one (no. 8). They give an example with the word of Allah in surah an-
Najm :

"(That is) those who stay away from major sins and heinous acts other than minor faults." (
an-Najm [53]: 32).

As-Suyuti said: "An abomination is every sin that has a penalty. Major sins are any sins that
result in the torments of hell. And minor faults are what lies between the two limits of the above
sins. While in Mecca there are no sanctions and the like.”

10. Verses brought from Mecca to Medina. An example is sura al-A'la . Narrated by Bukhari
from al-Barra bin ' Azib who said: "The people who first came to us from the Prophet's
companions were Mus'ab bin ' Umayr and Ibn Ummi Maktum . Both of them read the Qur'an
to us. After that came 'Amar , Bilal and Sa'd . Then came also Umar bin Khattab as the
twentieth person . Only after that came the Prophet . I saw the people of Medina happy after
46 Mabahits Fi Ulum al-Quran

I recited the Sabbihisma rabbi a'la from among the suras like it.” This understanding is in
accordance with the Qur'an that was brought by the Muhajirin, then they taught it to the Ansar.

11. Which was brought from Medina to Mecca. An example is the beginning of surah al -
Bara'ah, which is when the Prophet ordered Abu Bakr to make pilgrimage in the ninth year.
When the beginning of surah al -Bara'ah was revealed, the Apostle ordered Ali bin Abu Talib
to bring the verse to Abu Bakr, so that he would convey it to the polytheists. So Abu Bakr read
it to them and announced that after this year no polytheist will be allowed to make hajj.

12. Verses that came down at night and during the day. Most of the verses of the Qur'an were
revealed during the day. Regarding what was revealed at night Abul Qasim al -Hasan bin
Muhammad bin Habib an -Naisaburi has examined it. He gave several examples, among
them: the endings of surah Ali 'Imran. Ibn Hibban in his Sahih book, Ibnul Munzir, Ibn
Mardawaih and Ibn Abud Dunya, narrated from Aisha ra:

Bilal came to the Prophet to tell him the time for the dawn prayer; but he saw the Prophet was
weeping. He asked: "Rasulullah, what causes you to cry?" The Prophet replied:

"How can I not cry when last night it was revealed to me, "Verily, in the creation of the heavens
and the earth and the alternation of night and day, there are signs (of Allah's power) for people
of understanding." (Ali 'Imran [3]: 190). Then he said: 'Woe to the one who reads it, but does
not think about it.

Another example is the verse about three people who did not join the war. There is in Sahih
Bukhari and Muslim, the hadith of Ka'b : "Allah accepts our repentance in the last third of the
night."

Another example is the beginning of sura al -Fath. It is found in Sahih Bukhari, from the hadith
of Umar:

"It has been sent down to me this night a surah that I like more than what the sun shines on."
Then he recited: "Surely We have given you a clear victory."'

13. Which descends in summer and winter. The scholars gave an example of a verse that
came down in the summer with a verse about kalalah at the end of surah an-Nisa '. In Sahih
Muslim, from Umar, stated:
47 Mabahits Fi Ulum al-Quran

There is nothing that I often ask the Messenger of Allah about something like my question
about losing. And he's never been as rude about any business as he was about losing to me;
to the extent that he pressed my chest with his finger while saying: "Umar, isn't it enough for
you one verse that was revealed in the summer which is at the end of Surah an-Nisa '

Another example is the verses that came down in the Tabuk war . The Battle of Tabuk took
place during a very hot summer, as stated in the Qur'an.

As for those who come down in winter, they give an example with verses regarding "false
accusations" contained in surah an-Nur : "Verily, those who bring false news are from your
group too..." to "For them noble mercy and sustenance ." ( an-Nur [24]:11-26).

In an authentic hadith from Aisha it is stated:

"The verses came down on a cold day." Another example is the verses that were revealed
regarding the battle of the Khandaq , from sura Ahzab . These verses were revealed on a very
cold day.

Narrated by Baihaqi in Dala'ilun Nubuwwah , from Huzaifah who said:

"People left the Messenger of Allah on the night of the Ahzab event , except for twelve men.
Then the Messenger of Allah came to me, and said: 'Arise and go to the battlefield of Ahzab !'
I replied: 'O Messenger of Allah, by the one who sent you in truth, I obeyed you out of shame,
because it was very cold day.' Then Allah's revelation came down: O you who believe,
remember Allah's favor which was bestowed on you when an army came to you, then We sent
them a hurricane and an army that you could not see. And Allah is Seeing of all that you do."
( al-Ahzab [33]: 9).

14. Those who get off at settling times and those who get off on the way. Most of the Qur'an
was revealed at the time settled. But the life of the Prophet's life was full of jihad and war in
the way of Allah, so revelations also descended on that journey. Suyuti mentions many
examples of verses that came down on the way. Among them is the beginning of the surah al
-Anfal which came down in Badr after the end of the war, as narrated by Ahmad through Sa'd
bin Abi Waqqas . And verse:

"And those who store up gold and silver and do not spend it in the way of Allah..." ( at -Taubah
[9]:34).
48 Mabahits Fi Ulum al-Quran

Narrated by Ahmad through Sauban , that the verse was revealed when the Prophet was on
one of his trips. Also the beginning of Surah al-Hajj . Tirmizi and Hakim narrated through 'Imran
bin Husain who said: "When the verse came down to the Prophet: O people, fear your Lord;
indeed the shock of the Day of Judgment is a very big event... up to His word: but the
punishment of Allah is very loudly ( al-Hajj [22]: 12).”

This verse was revealed to the Prophet while on a journey. So is sura al -Fath. Narrated by
Hakim and others, through al -Miswar bin Makhramah and Marwan bin al -Hakam, both of
whom said: 'Surah al -Fath, from beginning to end, descended between Mecca and Medina
regarding the matter of Hudaibiyah .”

Benefits of Knowing Makki and Madani

Knowledge of Makki and Madani has many benefits, including:

A. To be used as an aid in interpreting the Qur'an, because knowledge of the place where the
verse was descended can help understand the verse and interpret it with the correct
interpretation, even though the general understanding of the wording is the basis, not a
specific reason. Based on this, an interpreter can distinguish between verses that are nasikh
and those that are mansukh if between the two verses there are contradictory meanings. What
comes later is of course the nasikh of the former.

B. Absorb the Qur'an's style of language and use it in the method of preaching towards Allah's
way, because every situation has its own language. Paying attention to what the situation
wants, is the most specific meaning in rhetoric. The characteristics of the Makki and Madani
language styles in the Qur'an also provide those who study them with a method of conveying
da'wah to the way of Allah that is in accordance with the psychology of the interlocutor and
controls his thoughts and feelings and overcomes what is in him with wisdom. Each stage of
da'wah has its own topic and pattern of delivery. delivery pattern. vary, according to differences
in ways, beliefs and environmental conditions. This is evident in the various ways the Qur'an
addresses various groups: Believers, polytheists, hypocrites and People of the Book.

C. Knowing the history of the Prophet's life through the verses of the Qur'an, because the
revelation to the Prophet was in line with history not . wah with all the events, both in the Mecca
period and the Medina period , from the beginning of the revelation until the last verse was
49 Mabahits Fi Ulum al-Quran

revealed. The Qur'an is the main source for the Prophet's life story. His life story as narrated
by historians must be in accordance with the Qur'an; and the Qur'an also gives a final word
on the differences in the narrations they narrated.

Knowledge of Makki and Madani and their differences

To find out and determine Makki and Madani, the scholars rely on two main methods: sima'i
naqli (hearing as it is) and Qiyasi ijtihadi (classification of ihtihad results ). The first way is
based on authentic narrations from friends who lived at the time and witnessed the revelation;
or from the tabi'in who received and heard from friends how, where and what events were
related to the revelation. Most of the Makki and Madani determinations are based on this first
method. And the examples above are the best proof for him. Explanations about this
determination have filled the interpretation books of bil-ma'sar , asbabun nuzul books and
discussions on the sciences of the Qur'an. However, regarding this matter there is not the
slightest information from the Prophet, because he is not included in an obligation, except
within the limits that can distinguish which is nasikh and which is mansukh. Qadi Abu Bakr
Ibnut Tayyib al-Baqalani in al-Intisqr emphasized: ”Knowledge about Makki and Madani refers
to the memorization of the companions and tabi'in. There was not any information that came
from the Messenger of Allah about this, because he was not ordered to do so, and Allah did
not make science about it an obligation for the people. Even though some of his knowledge
and knowledge about the history of nasikhs and mansukhs is obligatory for scientists, this
knowledge does not have to be obtained through texts from the Messenger of Allah.

The method of qiyasi ijtihadi is based on the characteristics of Makki and Madani. If in the
Makki surah there is a verse that contains Madani characteristics or contains Madani events,
then it is said that the verse is Madani. And if in the Madani surah there is a verse that contains
Makki characteristics or contains Makki events, then the verse is said to be a Makki verse. If
in one surah there are Makki characteristics, then that sura is called a Makki surah. Likewise,
if a surah contains Madani characteristics, then that sura is called a Madani surah. This is
what is called qiyas ijtihadi. Therefore, the experts say: 'Any sura that contains stories of the
prophets and past people, then that sura is Makki. And every sura that contains obligations or
conditions, that sura is Madani. And so on." Ja'bari said, "to know Makki and Madani there are
two ways: sima'i (hearing) and qiyasi (figurative)." Of course, sima'i adheres to hearing
messages, while qiyasi adheres to reasoning. Both hearing and reasoning messages are valid
knowledge methods and scientific research methods .
50 Mabahits Fi Ulum al-Quran

The difference between Makki and Madani

To distinguish Makki from Madani, the scholars have three kinds of views, each of which has
its own basis.

First: In terms of down time. Makki is what was sent down before the migration even though it
was not in Mecca. Madani is what was sent down after the migration even though it was not
in Medina. What was revealed after the migration, even in Mecca or Arafah, was Madani as it
was revealed in the year of the conquest of Mecca, for example, God's word:

"Indeed, Allah orders you to convey the mandate to those who are entitled..." ( an-Nisa '[4]:58).

This verse was revealed in Mecca, in the Kaaba in the year of the conquest of Mecca or which
was revealed during the pilgrimage of Wada', as Allah says:

"Today I have perfected your religion for you, I have completed My favor on you and I have
approved Islam to be your religion ." ( al-Ma'idah [5]: 3).

This opinion is better than the following two opinions, because it provides more certainty and
consistency.

Second: In terms of the place of descent. Makki are those who came down in Mecca and its
surroundings, such as Mina, Arafah and Hudaibiyah . And Madani is what came down in
Medina and its surroundings, such as Uhud , Quba , and Sil'. This opinion results in the
absence of a concrete division which is ambiguous, because those who descend on the
journey, in Tabuk or in Baitul Makdis are not included in one of its parts, so they are not called
Makki and not Madani either. Also resulted in that which was sent down in Mecca after the
migration is called Makki.

Third: In terms of the target. Makki is the one whose call is addressed to the people of Mecca
and Madani is the one whose call is addressed to the people of Medina. Based on this opinion,
its supporters state that the verses of the Qur'an that contain the exclamation yes ayyuhan
nas (O mankind) are Makki while the verses containing the exclamation yd ayyuhal lazina
Gmani (O you who believe) are Madani.
51 Mabahits Fi Ulum al-Quran

But upon closer examination, it appears to us that most surahs of the Qur'an do not always
open with one of these exclamations. And even these provisions are inconsistent. For
example, surah Baqarah is Madani, but it contains the verse:

"O people, worship your Lord, who created you and those before you, so that you may be
pious." ( al -Baqarah [2]:21), and His words:

“O people, eat food that is lawful and good from what is on earth, and do not follow the steps
of Satan; for verily satan is a real enemy to you.” ( al -Baqarah [2]:168).

And Surah an-Nisa ' is) Madani, but the beginning is "yes ayyuhan nas." Surah al-Hajj , Makki,
but it also contains:

"O you who believe, bow down, bow down and worship your Lord and do good, so that you
may be victorious." ( al-Hajj [22]:77).

Al- Qur'anul Karim is a divine call to all creatures. He could have called a believer by his
character, name or kind. Likewise, people who do not believe can be ordered to worship, just
as people who believe are ordered to be consistent and add to their worship.

Typical Characteristics of Makki and Madani.

Scholars have examined the Makki and Madani suras; and concludes several analogical
provisions for both, which explain the distinctive features of language style and the problems
it discusses. From there. they can generate rules with those characteristics.

Provisions of Makki and Characteristics of the Theme

1. Every sura that contains ''sajdah'', then the sura is Makki.

2. Every sura that contains the pronunciation of kalla means Makki. This pronunciation occurs
only in the last half of the Qur'an. And mentioned thirty-three times in fifteen surahs.

3. Every sura that contains yes ayyuhan nas and does not contain yaa ayyuhal lazina Gmanid
, means Makki, except for Surah al-Hajj which at the end of the sura has ya ayyuhal lazina
52 Mabahits Fi Ulum al-Quran

amanur-ka'i wasjudu . However, most scholars are of the opinion that this verse is a Makki
verse.

4. Every surah that contains stories of the prophets and past people is Makki, except for sura
Baqarah.

5. Every sura that contains the story of Adam and the Devil is Makki, except for the Baqarah
sura.

6. Every surah that is opened with abbreviated letters, such as Alif Lam Mim, Alif Lam Raa,
Ha Mim and others, is Makki, except for surah Baqarah and Ali 'Imran. While surah Ra'd is still
disputed.

This is in terms of provisions, while in terms of the characteristics of the theme and style of
language it can be summarized as follows:

1. Invitation to monotheism and worship only Allah, proof of the treatise, resurrection and the
day of judgment, the Day of Judgment and its horrors, hell and its torment, paradise and its
pleasures, arguments against polytheists using rational evidence and verses of grace .

2. Laying out the general foundations for legislation and noble character which form the basis
for the formation of a society; and exposing the sins of polytheists in shedding blood,
consuming the wealth of orphans unjustly, burying baby girls alive and other bad traditions.

3. Mention the stories of the prophets and past people as a lesson for them so they know the
fate of those who denied before them; and as entertainment for the Messenger of Allah so that
he is steadfast in the face of their disturbances and is sure to win.

4. The syllables are short, accompanied by very impressive words, the statements are brief,
the ears feel penetrating and sound very loud, thrilling, and the meaning is also convincing,
with reinforced recitations of oaths; like short surahs. And the exceptions are few.

Civil Provisions and Characteristics of the Theme

1. Every sura that contains obligations or had (sanctions) is Madani.

53 Mabahits Fi Ulum al-Quran

2. Every surah in which the hypocrites are mentioned is Madani, except for sura al -' Ankabut
which is Makki.

3. Every surah in which there is a dialogue with the People of the Book is Madani.

This is in terms of provisions, while in terms of the characteristics of the theme and style of
language it can be summarized as follows:

1. Explain worship, muamalah, had, kinship, inheritance, jihad, social relations, international
relations, both in times of peace and war, rule of law and issues of legislation.

2. Appeals to the People of the Book from among the Jews and Christians, and invitations to
them to convert to Islam, explanations regarding their deviations from Allah's books, their
enmity towards the truth and their disputes after knowledge came to them because of envy
among themselves.

3. Revealing the behavior of hypocrites, analyzing their psychology , unmasking them and
explaining that they are dangerous on the basis of religion.

4. The syllables and verses are long and in a language style that establishes the Shari'a and
explains its goals and objectives.

5. KNOWLEDGE OF THE FIRST AND LAST THINGS

The saying that Rasulullah SAW . accepting the Qur'an as revealed to him implies a power
one wields in describing all that comes down from a higher place. This is due to the high
position of the Qur'an and the greatness of its teachings which can change the course of
human life, connect the heavens with the earth, and the world with the hereafter. Knowledge
of the history of Islamic legislation from the first and main source, namely the Qur'an, will give
us an overview of the stages of the law and its adaptation to the circumstances in which the
law was handed down, without any contradiction between the past and the future. This
requires discussion of what came first and what came last. Likewise, the discussion about
what was the first and the last to be revealed requires discussion of all the statutory Islamic
teachings, such as food, drink, war, and so on.
54 Mabahits Fi Ulum al-Quran

In terms of what was revealed first and what was last, the scholars have many opinions, which
we will summarize and consider in the following discussion.

The First Down

1. The most valid opinion regarding who was the first to descend is the word of Allah:

"Read in the name of your Lord who has created. He has created man from a clot of blood.
Read and your Lord is more gracious. Who teaches humans by means of kalam. He teaches
humans what they do not know." ( al -' Alaq [96]:1-5).

This opinion is based on a hadith narrated by two hadith sheikhs and another, from Aisha ra
who said: 'Indeed, what happened in the beginning to the Messenger of Allah . is a true dream
at bedtime. He saw in the dream coming like the light of morning. Then he likes to be alone.
He went to Hira's cave to pray some nights. For that he brought supplies. Then he returned to
Khadijah ra, so Khadijah also provided him with the previous provision. In Hira's cave he was
struck by a truth. An angel came to him and said: 'Read!' Rasulullah narrated, so I replied: 'I
am not good at reading.' The angel then hugged me so that I felt very weak. Then I was
released, and he said again: 'Read! So I replied: I'm not good at reading. Then he hugged me
a second time until I was exhausted. Then he let go again and he said: *Read!' I replied: 'I am
not good at reading.' So he embraced me a third time so that I was exhausted, then he said:
"Read in the name of your Lord who created ...' up to '... what he does not know', (Hadith).

2. It is also said that the first thing that came down was the word of God: Ya ayyuhal muddassir
(O one who is covered with the shroud). This is based on a hadith narrated by two hadith
expert sheikhs :

From Abu Salamah bin Abdurrahman; he said: I have asked Jabir bin Abdullah: Which of the
Qur'an was revealed first? He replied: Yes ayyuhal muddassir . I asked again: Or is it iqra'
bismi rabbi ? He replied: "I tell you what the Messenger of Allah said to us:

"In fact, I was silent in the cave of Hira. So when my silence was over, I came down and then
I searched the valley. I looked in front, back, to the right and to the left. Then I looked up at
the sky, suddenly I saw Jibril who was very scary. So I returned to Khadijah. Khadijah ordered
them to cover me. They also covered me. Then Allah sent down: 'O you who are covered with
a blanket; get up, then give a warning.''
55 Mabahits Fi Ulum al-Quran

Regarding Jabir's hadith, it can be explained that the question is about a sura that was
revealed in full. Jabir explained that it was the Muddassir sura that was revealed in full before
the Iqra' sura was finished, because the first one that was revealed in Iqra' was only the
beginning. This is also reinforced by the hadith of Abu Salamah from Jabir which is found in
Sahih Bukhari and Muslim. Jabir said:

"I have heard the Messenger of Allah . when he talked about the interruption of revelation,
then he said in that conversation: 'While I was walking, I heard a voice from heaven. Then I
raised my head, suddenly I saw the angel who came to me in the Hira cave sitting on a chair
between heaven and earth, then I came home and I said: Cover me! They also covered me.
Then Allah sent down: Yes ayyuhal muddaSsir .”

This hadith shows that the story is later than the story of the cave of Hira, or that Muddassir is
the first surah that was revealed after the cessation of revelation. Jabir had issued this with
his ijtihad, but Aisha's story preceded it. Thus, the first verse of the Qur'an that was absolutely
revealed was Iqra' and the first complete and first revealed after the cessation of revelation
was Ya ayyuhal. muddaSssir , and the first surah that was revealed for the treatise was Yd
ayyuhal muddassir and for his prophethood is Iqra'.

3. It is also said that the first to be revealed was the Fatihah surah. Maybe what is meant is
the first Surah that was sent down in full.

Bismillahirrahmanirrahim was the first to descend , because the basmalah descended before
each sura. The arguments of the two opinions above are mursal hadiths. The first opinion
supported by Aisha's hadith is a strong and famous opinion.

Az-Zarkasyi has mentioned in his book al-Burhdn , Aisha's hadith which confirms that the first
to come down was Iqra' bismi rabbi lazy khalaq and Jabir's hadith which confirms that the first
to come down was Ya ayyuhal muddassir ; qum fa anzir . Then he said: “Most of the scholars
unite the two, that is, that Jabir heard the Prophet mentioning the story of the beginning of the
revelation and he heard the ending, while he did not hear the first part. So he (Jabir) thought
that the sura he heard was the first to be revealed, but it was not. Indeed, the Muddassir surah
was the first surah to be revealed after the Iqra' surah and after the cessation of revelation. It
is also contained in Sahih Bukhari and Muslim from Jabir ra, that the Messenger of Allah . at
that time was talking about the cessation of revelation. In that hadith he said:
56 Mabahits Fi Ulum al-Quran

"As I was walking, I heard a voice from Jangit . Then I raised my head, suddenly an angel
came to me, whom I saw when I was in the cave of Hira sitting on a chair that is located
between heaven and earth, so I was very scared. Then I came home and I said: 'Cover me;
cover me.' Then Allah sent down: O people who are covered with a blanket; get up, then give
a warning."

In this hadith he tells about an angel who came to him in the cave of Hira before that time. In
Aisha's hadith, she told me that Iqra' descended from the cave of Hira, and that Iqra' was the
first revelation that came down. Then after that the revelation stopped. While in Jabir's hadith
he informs that the revelation took place again after the revelation of Ya ayyuhal muddassir .

Thus it can be seen that "Iqra'" is the first revelation that was revealed absolutely, and that "
Muddassir " was revealed after Iqra'.

Likewise Ibn Hibban says in his Sahih:

There is no contradiction between the two hadiths. Because the first to be sent down was Iqra'
bismi rabbi lazy khalag in the cave of Hira. When he returned to Khadijah ra and Khadijah
poured cold water on him, Allah revealed to him in Khadijah's house: Ya ayyuhal muddassir .
So it is clear that when Iqra came down to him, he came home and covered himself; then Allah
sent down Ya ayyuhal muddassir .”

It is also said that the first to be revealed was the Fatihah surah. The hadith showing this was
narrated through Abu Ishaq from Abu Maisarah; he says:

"The Messenger of Allah heard a voice, he ran. He mentioned the descent of an angel to him
and the words of the angel: 'Say: Alhamdu lillahi rabbil 'alamin'... and so on."

Qadi Abu Bakr in his book al-Intisaér says, that this hadith is munqati '. So the opinion remains
strong that the first to descend was Iqra' Bismi rabbik , and after that the opinion stated that
Ya ayyuhal was the first to descend muddassir . The way to unify the opinions above is that
the verse that was first revealed was iqra' bismi rabbik , and the verse regarding the command
tabligh (to convey) which was first revealed was Ya ayyuhal muddassir , while the first surah
that came down was Fatihah. This is what is contained in the hadith:

"The first thing that is taken to account from a servant is prayer." and "The first thing that is
decided about a servant is blood matters."
57 Mabahits Fi Ulum al-Quran

The unification of the two hadiths is: "The first time a servant is judged in terms of tyranny that
occurs among fellow servants is a blood affair, while the first time a servant is judged in terms
of bodily obligations is prayer."

It is also said that the first to come down regarding the apostleship was Ya ayyuhal muddassir
, and the first to come down regarding prophethood was /iqra' bismi rabbi . This is because
the scholars say that Allah's word is Iqra' bismi the rabbi shows the prophethood of
Muhammad saw . because prophecy is a revelation to someone through the intercession of
an angel with a special assignment. While the word of Allah Ya ayyuhal muddassir ; qum fa
the anzir shows his apostleship, because the apostleship is a revelation to someone by means
of an angel with a general assignment.

The Last Time Was Lowered

1. It is said that the last verse that was revealed was the verse about usury. This is based on
a hadith issued by Bukhari from Ibn Abbas, who said:

"The last verse that was revealed was the verse about usury." What is meant is the word of
God:

"O you who believe, fear Allah and leave the rest of usury that has not been collected." ( al -
Baqarah [2]:278).

2. And it is also said that the last verse of the Qur'an that was revealed is the word of Allah:

"And protect yourself from the punishment that will occur on a day when all of you will be
returned to Allah..."' ( al-Bagarah [2]:281).

This is based on the hadith, which was narrated by an-Nasa'i and others, from Ibn Abbas and
Sa'id bin Jubair : 'The last verse of the Qur'an was revealed: at that time you will all be returned
to Allah…” ( al -Baqarah [2]:281).

3. It is also said that the last time it was revealed was the verse regarding debt; based on a
hadith narrated from Sa'id bin al -Musayyab: ''It has come to him that the verse of the Qur'an
that is the youngest in the 'Throne is a verse about debt. What is meant is the verse:
58 Mabahits Fi Ulum al-Quran

"O you who believe, if you are in debt for a specified time, you should write it down..." ( al-
Baqarah [2:282).

The three narrations can be combined, namely that the three verses mentioned above were
revealed at once in the orderly sequence in the Mushaf. The verse about usury, the verse
about protecting yourself from the punishment that will happen one day, then the verse about
debt, because those verses are still one story. Each narrator reported that some of what was
passed down was the last time. And it does.

Thus, the three verses do not contradict each other.

4. It is also said that the last thing that was revealed was the verse about kalalah. Bukhari and
Muslim narrated from Barra ' bin ' Azib ; he said: 'The last verse that was revealed was:

"They ask you for a fatwa about kaldlah , say: 'Allah gave you a fatwa about kaldlah.''' ( an-
Nisa '(4):176).

The verse that was revealed last according to Barra ' hadith is related to inheritance.

5. Another opinion states that the last to descend was the word of God:

"Indeed there has come to you an apostle from your own people..." until the end of the sura.

In al-Mustadrak it is mentioned, from Ubai bin Ka'b who said: "The last verse was revealed:
Verily a messenger has come to you from your own people..." ( at -Taubah [9]: 1289) until the
end of the sura. intended is the last verse revealed from Surah at -Tauba. Muslim narrated
from Ibn Abbas, that this hadith informs that this sura is the last revealed sura, because this
verse implies the death of the Prophet saw . as understood by some companions. Or maybe
this sura is the last surah to be revealed.

al-Ma'idah was the last to be revealed . This is based on the narrations of Tirmizi and Hakim,
from Aisyah ra.

7. It is also said that the last thing that came down was the word of Allah:
59 Mabahits Fi Ulum al-Quran

"So God allowed their request: 'I do not waste the deeds of those who do good deeds among
you, whether male or female, because some of you are descendants of others.'" (Ali 'Imran
[3]: 195).

This is based on a hadith narrated by Ibn Mardawaih through Mujahid, from Umm Salamah;
he said: ”The last verse that was revealed was this verse: "So God allowed their request:
'Verily I do not waste the deeds of those who do good deeds among your people...' until the
end of the verse.

This was because she (Umm Salamah) asked: O Messenger of Allah, I saw Allah mention
men but did not mention women. So the verse came down: "And do not be jealous of what
Allah has bestowed upon some of you more than others." ( an-Nisa '[4]:32) and also said:
"Indeed, men and women are Muslim." ( ail-Ahzab [33]:35). as well as this verse: "Then their
Lord..." This verse is the last of the three verses above to be revealed. It is the last verse to
be revealed in which men are not only specifically mentioned.

From this history it is clear that this verse is the last to be revealed among the three verses
above, and the last to be revealed is from the verses which mention women.

8. It is also said that the last verse that was revealed was the verse:

Whoever kills a believer on purpose, the reward will be Hell, he will remain in it forever and
Allah will be angry with him, and curse him and prepare a great punishment for him." ( an-Nisa
[4]:93).

This is based on a hadith narrated by Bukhari and another from Ibn Abbas who said:

"This verse ( Whoever kills a believer intentionally then the reply is Hell) is the last verse
revealed and not rewritten by anything ."

The phrase "he was not dinasikh by anything" shows that this verse is the last verse revealed
in terms of the law on killing a believer on purpose.

9. From Ibn Abbas it is said: "The last Surah that was revealed was:

"When Allah's help comes and victory."

60 Mabahits Fi Ulum al-Quran

All of these opinions do not contain anything that is relied on by the Prophet , each of which is
ijtihad and conjecture. It is also possible that each of them was. told him about what he last
heard from the Prophet. Or maybe each of them said that based on what was last revealed in
the case of certain laws, or in the case of the last surah which was revealed in full as each of
the opinions we have stated above. As for the word of God:

"On this day I have perfected your religion for you, and I have completed My favor on you, and
the Curidai of Islam has become your religion." ( al-Ma'idah [5]:3), then it was sent down in
Arafah year of Farewell Hajj (Wada'').

In its appearance, it denotes the perfection of obligations and laws. It has also been hinted
above, that the history regarding the revelation of the usury verse, the verse on debts, the
verse on kalalah and the others after the third verse of Surah al-Ma'idah . Therefore, the
scholars declared the perfection of religion in this verse. Allah has fulfilled His favor upon them
by placing them in a holy land and purging the polytheists from it and serving them in the holy
house without any polytheists accompanying them; whereas previously the polytheists also
made pilgrimage with them. That is a perfect blessing, "and I have completed my favor on
you."

Qadi Abu Bakr al-Baqalani in al-intisar when commenting on various narrations regarding the
last time it was revealed said: 'These opinions were not based on the Prophet saw at all . It is
possible that people said this opinion because of ijtihad or just speculation. Perhaps each of
them told about what was the last time he heard from the Prophet . at the time of his death or
shortly before his illness. While others may not directly hear from the Prophet. It is also
possible that the last verse was read by Rasulullah SAW . together with the verses that were
revealed at that time, so he was ordered to write them down afterward, then he thought it was
the verse that was the last to be revealed in the orderly sequence."

The First Was Sent Down According to His Issues

The scholars also discussed the verses that were originally revealed based on certain issues.
Among them:

1. The first to go down regarding food.

The first verse revealed in Mecca is a single verse in Surah al-An'am :

61 Mabahits Fi Ulum al-Quran

"Say: 'In the revelation that was conveyed to me I did not find any food that is unlawful for
anyone, except if the food is carrion, or flowing blood, or pork - because in fact all that is dirty
- or animals slaughtered in the name of other than Allah. Whoever who is in a state of
compulsion while he does not want it and does not transgress, then your Lord is Forgiving and
Most Merciful.'” ( al-An'am [6]:145).

Then one verse in Surah Nahl:

"So eat what is lawful and good from the sustenance that Allah has given you and be grateful
for Allah's favors, if you only worship Him. Allah only forbids you to eat carrion, blood, pork
and what is slaughtered by using a name other than Allah's name; but whoever is forced to
eat it without abusing or transgressing limits, then Allah is Forgiving, Most Merciful.” ( an -Nahl
[16]:114-115).

Then one verse in Surah al -Baqarah:

"Indeed, Allah only has forbidden for you carrion, blood, pork and animals which when
slaughtered are called names other than Allah's name. But whoever is forced to eat them
when he does not want them and does not exceed the limit, then there is no sin on him. Verily
Allah is Most Forgiving and Most Merciful." ( al -Baqarah [2]: 173).

Furthermore, one verse in surah al-Ma'idah :

"It is forbidden for you to eat carrion, blood, pork, meat of animals slaughtered other than in
the name of Allah, those that are suffocated, beaten, fallen, gored and eaten by wild animals,
except those that you have slaughtered, and it is forbidden for you to be slaughtered for idols.
And it is also forbidden to draw fate with arrows, because drawing fate with arrows is an act
of wickedness. Today the disbelievers have given up hope of defeating your religion, so do
not be afraid of them and fear Me. this I have perfected for you your religion, and I have made
sufficient for you My favors, and Kuridai Islam has become a religion for you. So whoever is
forced because of hunger without knowingly commits a sin, verily Allah is Forgiving and Most
Merciful. " ( al-Ma'idah [ 5]:3).

2. The first to be lowered in terms of drinks.

The verse that was first revealed regarding khamr is a verse in surah al -Baqarah:
62 Mabahits Fi Ulum al-Quran

“They ask you about alcohol and gambling. Say: 'In both of them there is a great sin and some
benefit for mankind, but the sin of both is greater than the benefit.'” ( al -Baqarah [2]:219).

Then one verse in Surah an-Nisa ':

"O you who believe, do not pray while you are drunk, so that you understand what you are
saying." ( an-Nisa '[4]:43).

Then one verse in Surah al-Ma'idah :

“O you who believe, in fact drinking intoxicants, gambling, making sacrifices to idols and raffle
fate with arrows are abominable acts, including those of satan. So stay away from that deed
so that you get good luck. Satan intends to create enmity and hatred among you by drinking
intoxicants and gambling, and preventing you from remembering Allah and praying; then stop
you (from doing the work).” ( al-Ma'idah [5]:90-91).

From Ibn Umar; he said: ''Three verses have been revealed regarding khamr. The first They
ask you about khamr... It is said to them: Khamar is forbidden. So they asked: 'O Messenger
of Allah, let us use it as Allah said.' The Prophet was silent. Then this verse was revealed, Do
not pray while you are drunk. So they were told that khamr is forbidden. But they said: 'O
Messenger of Allah, we will not drink it before the time of prayer.' So the Prophet was silent
too. Then this verse was revealed, O you who believe, in fact drinking intoxicants and
gambling, the Messenger of Allah said to them: 'Khamr is forbidden.'”

3. The first to be revealed regarding the war.

From Ibn Abbas it is said: 'The verse that was first revealed regarding war was: It has been
permitted to fight for those who are being fought, because they have been wronged. And Allah
is indeed the Almighty to help them.” ( al-Hajj [22}:39).°

The Benefits of This Discussion

Knowledge of the first and last revealed verses has many benefits, the most important of which
are:
63 Mabahits Fi Ulum al-Quran

A. Describe the care the Qur'an has received in preserving it and defining its verses. The
Companions have lived this Qur'an verse by verse, so they understand when and where the
verse was revealed. They have received from the Messenger of Allah the verses of the Qur'an
which were revealed to him with all their heart, carefully and believe that the Qur'an is the
foundation of religion, the driving force of faith and the source of its glory and honor. And this
has the positive effect that the Qur'an is safe from change and confusion . "Indeed, it is We
who have sent down the Qur'an, and it is We who will protect it." ( al-Hijr [15]: 9).

B. Knowing the secrets of Islamic law according to the history of its main sources. The verses
of the Qur'an can solve human psychological problems with divine guidance, and guide them
in wise ways and raise them to the level of perfection. He can persist in establishing laws, so
that their way of life becomes right and the affairs of society are on the straight path.

C. Distinguish between the nasikh and the mansukh. Sometimes there are two or more verses
in one issue, but the legal provisions in one verse are different from other verses. If it is known
which was revealed first and which was later, then the legal provisions in the verses that were
revealed then supersede (delete) the provisions of the verses that were revealed earlier.

6. ASBABUN NUZUL

The Qur'an was sent down to guide mankind towards a clear goal and a straight path by
upholding the principles of life based on faith in Allah and His message . It also tells about the
past, present events and upcoming news.

Most of the Qur'an was originally sent down for this general purpose, but the life of the
Companions with the Messenger of Allah has witnessed many historical events, sometimes
even occurring between them special events that require an explanation of Allah's laws or are
still obscure for them. Then they asked the Prophet to know the Islamic law regarding it. So
the Qur'an was revealed for that particular event or for the question that arose. Such a thing
is called Asbabun Nuzul.

Attention of Ulama to Asbabun Nuzul

64 Mabahits Fi Ulum al-Quran

The investigators of Qur'anic sciences pay great attention to the knowledge of Asbabun Nuzul.
To interpret the Qur'an this knowledge is absolutely necessary, so there are parties who
specialize in discussing this field. The famous of them is Ali bin Madini , teacher of Bukhari,
then al-Wahidi !

in his book Asbabun Nuzul, then al-Ja'bari who summarizes the book of al-Whidi by removing
the isnads, without adding anything. Following Syaikhul Islam Ibn Hajar who authored a book
on asbabun nuzul, one juz of the manuscript of this book was obtained by as-Suyuti, but he
could not find all of it, then as-Suyuti said about himself: In this case, I have authored a book
complete, brief and very good and in this field of knowledge there is no other book that can
match it. I named that book Lubabul Manqul fi Asbabin Nuzul.

Guide to Knowing Asbabun Nuzul

The basic guideline for scholars in knowing asbabun nuzul is authentic history that comes
from the Prophet or from friends. That is due to the notification of a friend about something
like this, if it is clear, then it is not just an opinion ( ra'y ), but he has a law of marfu ' (relying
on the Messenger of Allah). Al- Wahidi said: ''It is not lawful to have an opinion about the
asbabun nuzul Kitab except on the basis of history or hearing directly from people who
witnessed its revelation, knowing the reasons for it and discussing its meaning and being
serious about searching for it.

This is the path taken by the scholars of the Salaf. They are very careful to say anything about
asbabun nuzul without clear knowledge. Muhammad bin Sirin said: “When I asked 'Ubaidah
about one verse of the Qur'an, he replied:

Fear Allah and speak the truth. Those who knew about what the Qur'an was revealed are
dead.”

I mean friends. If a religious leader such as lbn Sirin , who is one of the leading tabi'in figures,
has been very careful and careful about history and decisive words, so this shows that one
must really know asbabun nuzul. Therefore, what can be used as a guide in asbabun nuzul is
the history of the sayings of friends in the form of a musnad, which definitely shows asbabun
nuzul. AsSuyuti is of the opinion that if the words of a tabi'in clearly indicate asbabun nuzul,
then the words can be accepted. And has the position of mursal if the reliance on tabi'in is
correct and he is one of the interpretation priests who draws his knowledge from his
65 Mabahits Fi Ulum al-Quran

companions, such as Mujahid, 'Ikrimah and Sa'id bin Jubair and is supported by other mursal
hadiths.'

Al- Wahidi has opposed the scholars of his time for their carelessness about the history of
asbabun nuzul. In fact he accused them of lying and warned them of their grave threats,
saying: 'Now everyone is making up things and telling lies; he puts his position in ignorance,
without thinking of a serious threat to people who do not know why the verse was revealed.

Nuzul Cause Definition

After investigation, the reason for the revelation of a verse revolves around two things:

1. When an event occurs, the Qur'anic verses regarding that event are revealed. It is as
narrated from Ibn Abbas, who said: ;

”'While descending: And warn your closest relatives, the Prophet went and ascended the hill
of Safa, then called out: 'O my people!' So they gathered near the Prophet. He said again:
'What do you think if I tell you that behind this mountain there is an army of cavalry that is
about to attack you, will you believe what I say?' They replied: 'We have never seen you lie.'
And the Prophet continued: 'I warn you of a painful torment.' At that time: Abu Lahab then
said:? 'Woe to you; did you gather us only for this business?' Then he stood up. So this surah
came down Woe to the hands of Abu Lahab.

2. If the Messenger of Allah was asked about something, then the verses of the Qur'an
explained the law. It was like when Khaulah bint Sa'labah was subjected to zihdr '! by her
husband, Aus bin Samit . Then he came to the Prophet complaining about it. Aisyah said:
"Glory be to Allah whose hearing encompasses everything. I heard the words of Khaulah bint
Sa'labah , even though not in full. She complained about her husband to the Messenger of
Allah. She said: 'Rasulullah, my husband has spent my youth and I have conceived several
times because of it. , now that I am old and childless, he casts a zihar on me! O Allah, verily I
complain to You." Aisha said: 'Suddenly Jibril came down with these verses: Verily Allah has
heard the words of the woman who complained to you about her husband, namely Aus bin
Samit .

But this doesn't mean that everyone has to look for the reasons why each verse was revealed,
because not all the verses of the Qur'an were sent down because of an incident or incident,
66 Mabahits Fi Ulum al-Quran

or because of a question. But there are some verses in the Qur'an that were revealed as a
start, without any reason, regarding the creed of faith, Islamic obligations and God's law in
personal and social life. Al- Ja'bari mentions: 'The Qur'an was revealed in two categories:
those that were sent down without a cause, and those that were sent down because of an
event or question.”

Therefore, asbabun nuzul is defined as "Something for which the Qur'an was revealed to
explain its (legal) status, at the time it happened, either in the form of an event or a question."

It seems an exaggeration if we expand the meaning of asbabun nuzul by forming it from news
about previous generations and past events. As-Suyuti and people who pay a lot of attention
to asbabun nuzul said that the verse was not revealed at the time when the cause occurred.
He said that because he wanted to criticize or cancel what was said by al-Wahidi in interpreting
sura al -Fil, that the reason for the revelation of the sura was the story of the arrival of the
Habsyah people . This story is actually not included in the asbabun nuzul. But it is included in
the category of news about past events, such as the stories of Noah's people, the 'Ad people,
the Samud people , the construction of the Kaaba and others like that. Likewise regarding the
verse And Allah has taken Abraham to be His favorite asbabun nuzulnya is because Abraham
was made Allah's favorite. As is well known, this is not included in the nuzul asbabun .

The Need to Know Asbabun Nuzul

Knowledge of asbabun nuzul has many benefits, the most important of which are:

syara ' attention to the public interest in dealing with all events, because unfortunately for the
people.

B. Specializing (limiting) the law that was handed down with the causes that occurred, if the
law is expressed in a general form. This is for those who think that "what matters is the specific
cause and not the general pronunciation". This problem is actually a caliphate problem, which
we will explain later.

"Don't ever think that people are happy with what they have done and they like to be praised
for what they haven't done , don't think that they are exempt from punishment; and for them is
a painful torment." (Ali 'Imran [3]: 188).
67 Mabahits Fi Ulum al-Quran

It was narrated that Marwan said to his doorman: "Go, O Rafi', to Ibn Abbas and tell him: If
every one of us who is happy with what he has done and wants to be praised for what he has
not done were to be tortured, surely we all will be tortured.” Ibn Abbas replied: 'Why do you
think so about this verse? This verse was revealed regarding the People of the Book." Then
he recited the verse: And remember when Allah took promises from those who had been given
the Book... (Ali 'Imran [3):187).” Said Ibn Abbas: 'The Messenger of Allah asked them about
something, they hid it, then took the matter of the Jains and that was what they showed him.
After that they left, and assumed that they had told the Messenger of Allah what he asked
them. praised by the Messenger of Allah and they were happy with what they had done,
namely hiding what was asked of them."

C. If the pronunciation that is revealed is a general pronunciation and there is evidence for its
specialization, then knowledge about asbabun nuzul limits this specialization only to things
other than the form of a cause. And this causal form cannot be excluded (from the scope of
the general pronunciation), because the inclusion of the causal form into the general
pronunciation is gat'i ( certain). So it cannot be issued through ijtihad, because ijtihad is zanni
(alleged). This opinion is used as a guide by scholars in general. Such an example is described
in His words:

"Indeed, those who accuse (of adultery) good women who do not know anything and believe,
they will be cursed in this world and the hereafter, and for them a great punishment, on the
day (when) their tongues, hands and feet bear witness against them know what they have
done before. On that day Allah will reward them according to their due, and they will know that
Allah is the Truth, who explains (everything according to its true essence)." ( an-Nur
[24}:2325).

This verse was revealed regarding Aisha specifically; or de . with Aisha and the other wives
of the Prophet. It was narrated from Ibn Abbas, the word of Allah 'Surely the one who accuses
women . good lady” it came down with regard to Aisha in particular.!” From Ibn Abbas also
and still regarding the verse: "The verse relates to Aisha and the wives of the Prophet. Allah
does not accept the repentance of people who do that (accusing them of adultery), and
accepts the repentance of people who accuse a woman among women believe other than the
wives of the Prophet.” Then Ibn Abbas recited: 'And those who accuse good women...' up to
'...except those who repent.' ( an-Nur [24]:4-5).

On this basis, the acceptance of repentance by people who accuse adultery (as stated in
Surah an-Nur [24]: 4-5), even though it is a specialization of the generality of Allah's word
68 Mabahits Fi Ulum al-Quran

'Indeed, those who accuse a good woman who is negligent again believe”, does not include
with this specialization those who accuse Aisha or the other wives of the Prophet. Since the
latter is irreparable, considering that the inclusion of a cause (ie, someone accusing Aisha or
the Prophet's wives) within the scope of the general meaning of pronunciation is gat'i ( certain
).

D. Knowing the causes of nozul is the best way to understand the meaning of the Qur'an and
reveal hidden ambiguities in the verses which cannot be interpreted without knowing the cause
of the nozul. Al- Wahidi explained: 'It is impossible to know the interpretation of verses without
knowing the history and explanation of the reasons for their revelation." Ibn Daqiqil ' Id argues,
'The explanation of the causes of nuzul is a powerful (correct) way to understand the meaning
of the Qur'an. Ibn Taimiyah said: 'Knowing the cause of nuzul will help in understanding the
verse, because knowing the cause gives rise to knowledge about musabab (effect)."

For example, among the Jains , Marwan bin al -Hakam's difficulty in understanding the verse
just mentioned earlier, "Don't ever think that people are happy with what they have done and
they like to be praised for what they have not done - do not think that they will escape the
torment - and for them is a painful torment." (Ali 'Imran [3]:187), until Ibn Abbas explained to
him the reason for the nuzul verse.

Another example is the verse:

"Indeed, Safa and Marwa are some of the syi'ar of Allah. So whoever performs pilgrimage to
Baitullah or performs umrah, then there is no sin for him to do sa'i between the two of them.
And whoever does a good deed with a willing heart, then verily Allah is Most Merciful. Grateful
for goodness and All-Knowing." ( al -Baqarah [2]: 158).

The textual pronunciation of this verse does not indicate that sa'i is obligatory, because the
absence of sin to do it shows "ability" and not "obligation." Some scholars also think so,
because they adhere to the textual meaning of the verse. Aisha had rejected the
understanding of ' Urwah Ibnuz Zubair was like that, with the reason for the nuzul verse,
namely that the Companions objected to the sa'i between Safa and Marwa because the act
came from an act of ignorance. In Safa there is " Isaf ' and in Marwa there is " Na'ilah ”. Both
are idols that ignorant people usually wipe when doing sa'i . Sources from Aisha mention that
' Urwah said to her:''What do you think about the word of Allah ? So whoever performs
pilgrimage to the House of Allah or performs umrah, there is no sin for him to do sa'i in
between?' I myself do not think that a person is sinful if he does not perform the sa'i ! Aisha
69 Mabahits Fi Ulum al-Quran

replied: 'How bad your opinion is, O my brother's son. If the meaning of the verse is as you
interpret it, then the verse will say 'there is no sin for one who does not perform sa'i .' But the
verse was revealed because the Ansar before converting to Islam used to come to the unjust
“ Manat ” and worship him. People who used to worship him would have objected to saying
sa'i between Safa and Marwa. So Allah sent down 'Surely Safa and Marwa...”', said Aisyah:
'Besides that, the Prophet also explained the sa'i between the two. Then no one can leave sa'i
between the two.””

E. Because nuzul can explain about whom the verse was revealed so that the verse is not
applied to other people because of the urge of hostility and disputes. As mentioned regarding
the word of God:

"And the one who said to his parents: 'Cis for both of you, did you both warn me that I would
be resurrected, even though several people had actually passed before me?' Then the two
parents begged Allah for help, saying: 'Woe to you, have faith! Verily Allah's promise is true',
then he said: 'This is nothing but the tales of the ancients.'” (al-Ahqaf [ 46 ] ]:17).

Mu'awiyah intended to make Yazid caliph, and he sent a letter to Marwan, his governor in
Medina, regarding this matter. Because of that Marwan then gathered the people then made
a speech and invited them to allegiance to Yazid. But Abdurrahman bin Abu Bakr did not want
to pay his allegiance. So Marwan almost did something dishonorable to Abdurrahman bin Abu
Bakr if he didn't immediately enter Aisha's house. Marwan said: "This person is what the verse
means: 'And the one who said to his parents: 'Cis for both of you, did you both warn me that I
would be resurrected, even though several people had actually passed before me?'" Aisyah
refused/ denied Marwan's opinion and explained the reason for his decline.

History of Yusuf bin Mahik , states: 'Marwan was in the Hijaz . He had been appointed governor
by Mu'awiyah bin Abu Sufyan, then he gave speeches. In his speech, he mentioned the name
Yazid bin Mu'awiyah so that he would take allegiance after his father. At that time
Abdurrahman bin Abu Bakr said something. Then said Marwan: 'Arrest him.' Then
Abdurrahman broke into Aisha's house so they couldn't arrest him. Marwan said: 'That is the
person who became the case so that Allah sent down the verse: (And the person who said to
his parents: Cis to you both).' So Aisyah said: 'Allah has never sent down any verses of the
Qur'an regarding the case of one of us except for the verse that acquits me of the accusation
of doing evil.'?? And in several narrations it is stated: "That when Marwan asked Yazid to take
Bai'at, he said: '( This initiation is) the tradition of Abu Bakr and Umar." Abdurrahman said:
"The Tradition of Hercules and Caesar." So Marwan said: 'This is the person Allah said in the
70 Mabahits Fi Ulum al-Quran

Qur'an, And the one who said to his parents: Cis for both of you... Then Marwan's words
reached Aisha, so Aisyah said: "Marwan has lied. By Allah, the meaning of that verse is not
like that. If I wanted to mention about whom the verse was revealed, I would have already said
it."

The handle is a general pronunciation, not a special cause

If the verse that was revealed is in accordance with the cause in general, or in accordance
with the cause in particular, then the general (' amm ) is applied to its generality and the special
( khass ) to its specificity. The first example is the word of God:

"They ask you about menstruation. Say: 'Menstruation is excrement.' Therefore you should
keep away from women during their menstruation and do not approach them until they are
pure. When they are pure, then mix them where Allah has commanded you. Verily Allah loves
those who repent and love those who one who purifies himself." ( al -Baqarah [2]:222).

Anas said: 'When the wives of the Jews menstruate, they are expelled from the house, they
are not given food and drink, and they are not allowed to be together in the house. Then the
Messenger of Allah was asked about it, so Allah sent down: They ask you about
menstruation... Then the Messenger of Allah said:

“Be with them at home, and do everything but make love to them.”

The second example is His words:

"And one day the most pious person will be kept away from hell; who spends his wealth in the
way of Allah to cleanse it; even though no one has given him a favor that must be reciprocated;
but he gives it all solely because he seeks the pleasure of Allah, his Lord . Most High . And
then he will really get satisfaction . ( al Lail [92]:17-21).

The above verses were revealed regarding Abu Bakr. According to tasrif, the word al-atqa (the
most pious person) is in the form of af'al to show a superlative meaning, tafdil accompanied
by al -' adiyah (an article indicating that the meaning of the word entered has been known), so
that it is specific to the person for whom the verse was revealed. The article a/ shows a general
meaning when it functions as a connecting pronoun (isim mausul ) or mu'arrifah (functions to
connote ) for plural words, according to a strong opinion. Whereas al in the word al-atqa is not
71 Mabahits Fi Ulum al-Quran

a relative pronoun, because the conjunction is not coupled with a superlative form; besides al-
atqa is not a plural word, but a single word. Al-'ahdu or what is known already exists, in addition
to the superlative form af'al which specifically shows what distinguishes it. Thus, this is
sufficient to limit the meaning of the verse to the person for whom it was revealed. Therefore,
al-Wahidi said: 'Al- atqa is Abu Bakr as-Siddiq according to the opinion of the commentators."

According to ' Urwah , Abu Bakr had freed seven slaves who had been tortured for defending
Allah's religion: Bilal, 'Amir bin Fuhairah , Nahdiyah and her daughter, Umm 'Isa and the slave
girl Bani Mau'il . For this reason, the verse '“And one day the most pious person will be kept
away from hell” until the end of the surah.

A similar thing was narrated from 'Amir bin Abdullah bin Zubair, who added: 'So with regard to
Abu Bakr this verse was revealed (As for the person who gave his wealth in the way of Allah
and was pious) until (even though no one had given him a favor which he must repay; but he
gives it all solely for the sake of seeking the pleasure of his Lord the Most High ; and later he
really gets satisfaction).

If the cause is specific, while the verses that were revealed are general, then the experts on
usu ! disagree: what is used as a guideline is the general pronunciation or a special reason?

I. The majority of scholars are of the opinion that what is the guideline is general pronunciation
and not specific causes. The law taken from the general pronunciation goes beyond the form
of a special cause to things similar to that. For example, the li'an verse that was revealed
regarding Hilal bin Umayah's accusation against his wife,

'From Ibn Abbas, Hilal bin Umayah accused his wife of having committed adultery with Shuraik
bin Sahma 'in the presence of the Prophet. So the Prophet said: 'There must be proof,
otherwise your back will be beaten.' Hilal said: 'O Messenger of Allah, when one of us sees a
man coming to his wife; should he look for evidence?' Rasulullah replied: 'There must be proof,
if not then your back will be beaten.' Hilal said: "By the One who sent you with the truth, indeed
my words are true and Allah will send down what frees my back from the scourging." So Jibril
came down and sent down to the Prophet: (And those who accuse his wife) up to (if her
husband is among the truthful) ( an-Nur [24]: 6-9).

The law taken from this common pronunciation (and those who accuse his wife) is not only
about the Hilal event, but is also applied to other similar cases without the need for other
arguments.
72 Mabahits Fi Ulum al-Quran

This is the strongest and most valid opinion. This opinion is in accordance with the generality
(universality) of Shari'a laws. And this is also the path taken by the companions and mujtahids
of this ummah. They apply the law of certain verses to other events which are not the cause
of the revelation of these verses. For example the verses of zihar in the case of Aus bin Samit
, or Salamah bin Sakhr according to different reports regarding this matter. Arguing with the
generality of the editorial of the verses that were revealed for special reasons is already
popular among experts. Ibn Taimiyah said: ''Things like this often happen. And included in this
chapter are their words: This verse was revealed in something like this; especially if the person
mentioned is a certain person. As they say: The zihar verse was revealed about Aus bin Samit
's wife , and the kalalah verse was revealed about Jabir bin Abdullah; and His word (and let
you decide between them. ( al-Ma'idah [5]:49)) came down regarding Bani Quraiza and Bani
Nadir.

Likewise they mentioned that this verse was revealed regarding the polytheists of Mecca, or
the Jews and Christians, or the believers. This statement does not mean that the law of the
verse, the verse only applies specifically to those people and does not apply to other people.
Such a thing would absolutely not be said by a Muslim or an intelligent person. This is because,
even though they (the scholars) have differed opinions regarding the general pronunciation
that was revealed based on a reason, does that general pronunciation only apply specifically
to the reason for that revelation? But none of them said that the generality of the Book and
Sunnah is true. specific to certain people. What they say is this: The general verse is specific
to the "kind" of the person's case, so that it applies generally to cases similar to it. The
generality of verses is not only based on the generality of pronunciation. Verses that have
certain causes, if in the form of orders or prohibitions, apply to that person (cause) and other
people who have the same position as him. If the verse contains praise or reproach, then the
praise and reproach is directed at that person and other people with the same position.

2. A group of scholars are of the opinion that what matters is a specific cause, not a general
pronunciation; because the general pronunciation indicates a special form of cause.
Therefore, in order to be applicable to cases other than causes, other arguments such as
allegorical and so on are needed, so that the transfer of the history of that particular cause has
benefits; and the cause corresponds to the cause just like a question and its answer.

Editor for Nuzul

73 Mabahits Fi Ulum al-Quran

The editorial form explaining the cause of the nuzul is sometimes in the form of a firm
statement regarding the cause and sometimes in the form of a statement that only contains
the possibility of it. The first form is if the narrator says: 'Because the nuzul of this verse is like
this', or uses fa ta'qibiyah (roughly 'then', which shows the sequence of events) coupled with
the words "revealed verses", after he mentions events or questions. For example, he says:
*An incident like this has happened", or "Rasulullah was asked about this case, then this verse
was revealed.” Thus, the two forms above are clear statements about causes. Examples for
both of these we will explain further.

The second form, namely the editorial which may explain the reasons for the nuzul or simply
explain the legal content of the verse, is that the pila narrator says: "This verse came down
about this." What is meant by this expression (editor) is sometimes because of the nuzul verse
and sometimes also the legal content of the verse.

Likewise if he says: "I think this verse was revealed on a matter like this" or "I don't think this
verse was revealed except on this matter." With this editorial form, the narrator does not
confirm the cause of nuzul. The two editorial forms may indicate a nuzul cause and may also
indicate another. The first example is what was narrated from Ibn Umar, who said:

"The verse Your wives are like the land where you grow crops ( al -Baqarah (2]: 223) relates
to the problem of having intercourse with your wife from behind."

The second example is what was narrated from Abdullah bin Zubair, that Zubair filed a lawsuit
against a man from the Ansar who had participated in the Battle of Badr with the Prophet,
before the Prophet regarding a water channel flowing from a high place; both of them watered
their respective date gardens from it. The Ansar said: 'Let the water flow.' But Zubair refused.
So the Prophet said: 'Water your garden, Zubair, then let the water flow into your neighbor's
garden. The Ansar man was angry, he said: "Rasulullah, is it time for your aunt's child to fly .
do so?” Rasulullah's face became red. Then he . said: 'Water your garden Zubair, then hold
the water until it fills the bunds; then let it flow into your neighbour's garden.” The Messenger
of Allah with this decision fulfilled Zubair's rights, even though before that he indicated a
decision that made concessions to him and the Ansar. When the Prophet was angry with the
Ansar, he fulfilled Zubair's rights in a real way. Then said Zubair: "'I do not think the following
verse was revealed except regarding this matter: So by your Lord, they do not believe in
essence to the point where they make you the judge of the matter they dispute." ( an-Nisa
'[4]:65).
74 Mabahits Fi Ulum al-Quran

Ibn Taimiyah says: 'Their words that 'the verse was revealed regarding this matter', are
sometimes intended as an explanation of the cause of nuzul, and sometimes it is meant that
the matter is included in the scope of the verse even though there is no cause for nuzul.
Scholars differ on the statement of a friend: "This verse was revealed regarding this matter';
does a saying like this apply as a musnad hadith as if he mentioned a cause for which the
verse was revealed or does it apply as an interpretation of the friend himself and not the
musnad? Bukhari included it into the category of musnad hadiths, while others do not include
it. And most of the musnad hadiths are according to this term or understanding, such as
Musnad Ahmad and others. It is different when a friend mentions a cause after which a verse
was revealed. If so, then they all include a statement like this in the hadith of the musnad.”
Zarkasyi in al-Burhadn mentions: "It is known from the habits of the companions and tabi'in
that when one of them says: "This verse was revealed about

PAGE 123

come to the wife from behind." This editorial form of history from Ibn Umar does not explicitly
indicate the cause of nuzul. Meanwhile there are narrations which explicitly state the cause of
nuzul which contradicts this history. Through Jabir it is said: "The Jews said: 'If a person a
man comes to his wife from behind, then the child will have cross eyes." Then the verse of
your wives is like the land where you grow crops, so come to the land where you grow crops
however you want)”, So Jabir is the one to hold on to, because his words are a firm statement
about the cause of nuzul. Meanwhile, Ibn Umar's words, it is not; therefore it is seen as a
conclusion or interpretation.

C. If there are many narrations and all of them confirm the cause of nuzul, while one of the
narrations is valid, then what becomes the basis is a valid narration. For example, what is
narrated by Bukhari, Muslim and other hadith experts, from Jundub al-Bajali :

"The Prophet was sick, until two or three nights he did not wake up. Then a woman came to
him and said: "Muhammad, I think your devil has left you; for these two or three nights it has
not approached you anymore.” So Allah sent down these words (By the time of duha; and by
the night when it is quiet; your Lord has not left you and does not hate you).”

Meanwhile Tabarani and Ibn Abi Syaibah narrated, from Hafs bin Maisarah, from his mother,
from his slave girl assistant Rasulullah:
75 Mabahits Fi Ulum al-Quran

"That a puppy had entered the Prophet's house, then went under the bed and died. Therefore
for four days no revelations came down to him. The Prophet said: 'Khaulah, what has
happened in this Rasulullah's house? So Gabriel does not come to me !' I thought to myself:
'It would be nice if I fixed this house and swept it.' Then I swept under his bed, then I took out
a puppy. Then the Prophet came with his beard shaking. When the revelation came down to
him he was shaking. So Allah sent it down (By duha time) until (then your heart becomes
satisfied)."

Ibn Hajar in Syarah Bukhari said: "The story of Jibril being late because of the presence of
puppies is quite famous. But that the story is used as the reason for the revelation of verses
is an odd thing (garib). In the isnad of hadith there are people who are not known. So what
becomes the guideline is the history in Sahih Bukhari and Muslim."

D. If the narrations are equally valid, but there are aspects that strengthen one of them, such
as the presence of a narrator in the narration, or one of the narrations is more valid, then that
narration that is stronger takes precedence. An example is the hadith narrated by Bukhari from
Ibn Mas'ud which says:

"I walked with the Prophet in Medina. He held on to a stick from the fronds of a date palm. And
when passing a group of Jews, one of them said: "You try to ask him something." Then they
asked: 'Tell us about the spirit,' the Prophet stood for a moment and raised his head. I knew
that a revelation was coming down to him. given knowledge but a little).” ( al -Isra' [17]:85).

Narrated and authenticated by Tirmizi , from Ibn Abbas who said:

"The Quraysh said to the Jews: 'Give us a question to ask this man (Muhammad).' They
replied: 'Ask him about spirits.' Then they asked the Prophet. So Allah sent down: (And they
ask you about the spirit. Say the Spirit is one of my Lord's affairs).”

This history gives the impression that the verse was revealed in Mecca, where the Quraysh
lived. While the first narration gives the impression that it descended in Medina. The first
narration is confirmed because Ibn Mas'ud was present in or witnessed the story. In addition,
the community has also become accustomed to accepting Sahih Bukhari's hadith more and
considers it stronger than the Sahih hadith stated by others.
76 Mabahits Fi Ulum al-Quran

Zarkasyi argues that examples like this fall under the chapter "the many and repeated nuzul."
Thus, the above verse was revealed twice, once in Mecca and once in Medina. And the basis
for this is that the surah 'Subhana' or alIsra ' is Makki according to convention.

We ourselves are of the opinion that even if the sura is Makki in nature, it cannot be rejected
if one verse or more of the surah is Madani. What was narrated by Bukhari from Ibn Mas'ud
above shows that this verse (Say: The Spirit is part of my Lord's affairs; and you are not given
knowledge but a little) is Madani. Because of that the opinion we choose, namely corroborating
(tarjih) the narration of Ibn Mas'ud on the narrations of Tirmizi and Ibn Abbas, is better than
condemning the verse with the number and repetition of nuzul. If it is true that the verse is
Makki and was revealed as an answer to a question, then the repetition of the same question
in Medina does not require the revelation to be sent down with the same answer, one more
time. But what is required is that the Messenger of Allah answer him with the answer that has
been revealed before.

E. If the narrations are equally strong, then the narrations. that history. combined or
compromised where possible; until it is stated that the verse came down after two or more
causes occurred because the time interval between the causes was close. For example, the
verse li'an "And the one who accuses his wife of committing adultery..." ( an-Nur [24]: 6-9).
Bukhari, Tirmizi and Ibn Majah narrated from Ibn Abbas that the verse was revealed about
Hilal bin Umayah who accused his wife of having an affair with Shuraik bin Sahma ', in the
presence of the Prophet, as we mentioned above.?

Narrated by Bukhari, Muslim and others, from Sahl bin Sa'd : "Uwaimir came to ' Asim bin 'Adi,
then_said : "Ask the Messenger of Allah about a man who found his wife together with another
man; he has to kill him so he is diqisas or what should he do...?” These two narrations can be
combined, namely that the Hilal incident occurred first, and coincidentally 'Uwaimir also
experienced a similar incident; then the verse relating to the affairs of the two men was
revealed after the two events occurred. Ibn Hajar said: "The number of reasons for the nuzul
not being question."

F. If the narrations cannot be compromised because the time interval between these causes
is far apart, then such a thing is brought to or is seen as a lot and the repetition of nuzul. For
example, what was narrated by Bukhari, Muslim from alMusayyab , he said:

"When Abu Talib was dying, the Messenger of Allah met him. And next to him (Abu Talib)
were Abu Jahl and Abdullah bin Abu Umayyah. So the Prophet said: 'Uncle, say la god illallah
77 Mabahits Fi Ulum al-Quran

. Because with that sentence one day I can ask for relief for uncle in the sight of Allah.' Abu
Jahal and Abdullah said: 'Abu Talib, do you not like Abdul Muttalib's religion anymore ?' The
two men continued to speak to Abu Talib so that each said that he remained in Abdul Muttalib's
religion . So the Prophet said: 'I will still ask forgiveness for you as long as I am not prohibited
from doing so.' So the verse was revealed: It is not fitting for the Prophet and the believer to
ask Allah for forgiveness for the polytheists... ( at -Taubah [9]:113).”

Tirmizi narrated from Ali who said: 'I heard a man asking forgiveness for his parents, while
both of them were polytheists. Then I said to him: 'Did you ask forgiveness for your parents,
while they were polytheists?' He replied, 'Ibrahim has asked forgiveness for his father, while
his father was also polytheist.' Then I told it to the Prophet, then the verse was revealed. It
was narrated by Hakim and others, from Ibn Mas'ud , who said: One day the Messenger of
Allah went to the cemetery, then sat down near one of the graves. He meditated long enough,
then cried. he said:

"The grave where I sat beside him is the grave of my mother. I asked permission from my Lord
to pray for her, but He did not allow it, then a revelation was sent down to me: (It is not proper
for the Prophet and a believer to ask Allah for forgiveness for polytheists) .”

These narrations can be compromised by (stated as) repeated nuzul (that is, we consider that
the verse, Qur'an [9]:113, was revealed many times, ed .).

Another example is what was narrated from Abu Hurairah that the Prophet stood beside the
body of Hamza who was martyred by being tortured. So said the Prophet:

"I will persecute seventy of them in return for you."

So Gabriel came down with the end of surah an -Nahl to the Prophet, while he was standing:
(If you take revenge, then repay with revenge equal to the torment heaped upon you...) ( an -
Nahl [16]:126- 128) to the end of the sura. This history shows that the above verses were
revealed during the Uhud war .

In another history it is stated that these verses were revealed at the time of the conquest of
Mecca. Even though the surah is Makki. So the compromise between these narrations is to
state that these verses were revealed in Mecca before the migration, then in Uhud and then
revealed again during the conquest of Mecca. There is nothing wrong with that, bearing in
mind that in these verses there is a warning about Allah's favor to His servants with the
78 Mabahits Fi Ulum al-Quran

existence of the Shari'a. Az-Zarkasyi in al -Burhan said: 'Sometimes a verse is sent down
twice as a tribute to greatness and a warning of events that cause it, fear of being forgotten.
As happened in the Fatihah surah which was revealed twice: once in Mecca and once in
Medina.

Such is the attitude and opinion of the scholars who are experts in this field regarding the
narrations because of the nuzul] of a verse, that the verse was revealed several times.
However, in our opinion, this opinion does not or does not have a positive value considering
that the wisdom of the repeated revelation of a verse is not very clear . Our opinion on this
issue is that the various reports regarding the reasons for nuzul and the impossibility of
combining it can actually be attributed (corroborated) to one of them. For example, the
narrations relating to the cause of nuzul Allah's word: It is not fitting for the Prophet and those
who believe to ask forgiveness from Allah for polytheists ... ( at Taubah [9]: 113).

The first history is considered stronger than the other two history; because it is found in Sahih
Bukhari-Muslim, while the other two reports are not. And the narration of these two hadith
figures is strong enough to be used as a guide. So the strong opinion is that the verse was
revealed regarding Abu Talib. This is also the case with the narrations of the cause of the
ending of the surah an -Nahl. The narrations are not of the same degree. So taking the
strongest history is better than stating, the verse was revealed repeatedly.

In short, if there are many reasons for the nuzul of a verse, then sometimes all of them are not
clear, sometimes all of them are clear and sometimes some of them are not clear while others
are firm in showing the cause.

A). If everything is not firm in showing the cause, then there is nothing wrong with bringing it
to or seeing it as the interpretation and content of the verse.

B). If some are not firm and some others are firm, then the guide is firm.

C). If all are valid, then it is possible that one of them is valid or all of them are valid. If one of
them is valid while the other is not, then the valid one becomes the guide.

D) If all are valid, then the calculation is carried out if possible.

E) If it is not possible with such a choice, then combine it if possible.

79 Mabahits Fi Ulum al-Quran

F) If it is impossible to combine, then it is seen that the verse was revealed several times and
repeated.

In this last section there is a discussion; because in every history there is a description.

Number of Nuzul with One Cause

Sometimes many verses are revealed, while the reason is only one. In this case there is no
problem that is important enough, because of that many verses that were revealed in various
surahs regarding one event. An example is what was narrated by Sa'id bin Mansur, '
Abdurrazzaq , Tirmizi , Ibn Jarir , Ibnul Munzir, Ibn Abi Hatim, Tabarani and Hakim who said
sahih, from Umm Salamah, he said:

"Rasulullah, I did not hear Allah mentioning women in the slightest regarding hijrah. So Allah
sent down: So their Lord allowed his request (by saying): “Surely I do not waste the deeds of
those who do good among you, whether male or female; (because of) some of you. is derived
from some of the others...” (Ali 'Imran [3]: 195).

It was also narrated by Ahmad, Nasa'i , Ibn Jarir , Ibnul Munzir, Tabarani and Ibn Mardawaih
from Umm Salamah who said:

“I have asked: Messenger of Allah, why are we not mentioned in the Qur'an like men? So one
day I was surprised by the Prophet's call from the pulpit. He recited: Verily Muslim men and
women... until the end of verse 35 of Surah al-Ahzab [33].”

It was also narrated by the Judge from Umm Salamah who said:

"Men fight while women do not. In addition, we only get half of the inheritance? So Allah sent
down the verse: And do not envy what is bestowed upon some of you more than others;
because for men there is a share of what they earn, and for women there is also a share of
what they earn... ( an-Nisa '[4]:32) and the verse: Verily: men and women who are Muslim... ”

These three verses came down for one reason.

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Derivation of the Verse Prior to the Law

Az-Zarkasyi put forward a kind of discussion related to the cause of nuzul which is called "The
revelation of the verse is earlier than the law (meaning)."? The example he gives in this regard
does not show that the verse was revealed regarding a certain law, then its practice came
afterward. But this shows that the verse was revealed with a mujmal (global) pronunciation,
which contains more than one meaning, then the interpretation is connected with one of these
meanings, so that the verse refers to the law that came later. In al-Burhan it is stated: "Know
that nuzul or the reduction of a verse sometimes precedes the law. For example the word of
Allah, Truly lucky is the person who cleanses himself (with faith). ( al-A'la [87}: 14). This verse
is used as evidence for zakat fitrah. Narrated by Baihaqi with the isnad to Ibn Umar, that the
verse was revealed regarding zakat Ramadan (zakat fitrah); then with the isnad which is marfu
'Baihaqi also narrated the same statement. Some of them said: I do not understand the
meaning of the like this, because the surah is Makki, while in Mecca there is no Eid al-Fitr and
zakat yet.”

In interpreting the verse, Baqawi '! replied that the nuzul may precede the law, as Allah says:
I truly swear by this city; and you (Muhammad) reside in this city ( al -Balad [90]:1-2). This
Surah is Makki, and its location in Mecca was only realized after the conquest of Mecca, so
the Prophet said: "I occupy it during the day."

Likewise the verse that was revealed in Mecca, namely: That group will surely be defeated
and will retreat backwards ( al-Qamar [54]: 45). Umar bin Khattab said: "I do not understand
which group will be defeated. But when the Badr war occurred, I saw the Messenger of Allah
say: That group will definitely be defeated and will retreat backwards."

We see from what the author of al-Burhdn put forward that the editorial form of the cause of
the nuzul may indicate the causes and may also indicate the laws contained in the verse:
'Bayhaqi has narrated by telling Ibn Umar that the above verse was revealed regarding the
zakat of Ramadan. .” And the verses he mentions are mujmal in nature, contain more than
one meaning, or in the form of language a notification about what will happen in the future,
that group will definitely be defeated and will retreat backwards .

Several Verses Come Down Concerning One Person

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Sometimes a friend experiences events more than once, and the Qur'an is revealed about
each event. Because of that, many verses were revealed regarding it according to the number
of events that occurred. For example, what was narrated by Bukhari in the book " al-Adabul
Mufrad" about being filial to both parents. From Sa'd bin Abi Waqqas who said: "There are
four verses of the Qur'an that came down regarding me. First, when my mother swore that
she will not eat and drink before I leave Muhammad; then Allah sent down: And if both of them
force you to associate with me something that you have no knowledge of, then do not follow
them and associate well with both of them in the world (Luqman [[31]:15 ). Second, when I
took a sword and admired it, then I said to the Messenger of Allah: 'Rasulullah, give me this
sword. Then come down: They ask you about the distribution of the spoils of war ( al -Anfal
[8]: 1). Third, when I was sick the Messenger of Allah visited me, I asked him: ' Rasulullah , I
want to share my property, can I leave half of it?' Ja replied: 'No.' I asked: '"How about a third?"
The Prophet was silent. Then the will with a third of the property is permissible.*° Fourth, when
I was drinking liquor ( khamr ) with the Ansar, one of them hit me in the nose with a camel's
jawbone. Then I came to Rasulullah, then Allah 'Azza wa Jalla lowered the ban on drinking
khamr.” And included in this category, namely, the number of verses that were revealed about
one person was muwafagah or the conformity of Umar's will/attitude with revelation. In this
matter, Wahyy has come down according to his opinion in many verses.

Benefits of Knowing Asbabun Nuzul in the Field of Education and Teaching.

In the world of education, educators experience many difficulties. difficulties in the use of
educational media that can arouse the attention of students so that their souls are ready to
receive lessons with great interest and all their intellectual potential is encouraged to listen
and follow lessons. The preliminary stage of a lesson requires brilliant intelligence, which can
assist teachers in attracting students' interest in their lessons with various appropriate media;
as well as requiring long enough training and experience that can give him wisdom in choosing
teaching methods that are effective and in line with the level of knowledge of students without
violence or coercion. In addition to the preliminary stage, it aims to arouse attention and attract
interest, it also aims to provide a thorough conception of the subject matter, so that teachers
can easily bring their students from general to specific matters, so that all the targeted subject
matter can be mastered. in detail after the student understands it in general (outline). And
knowledge of asbabun Nuzal is the best medium for realizing the educational goals above in
learning the Qur'anul Karim, both reading and commentary.
82 Mabahits Fi Ulum al-Quran

Asbabun Nuziil was sometimes in the form of a story about an event that occurred, or in the
form of a question posed to Rasulullah SAW to find out the law of a problem, so that the Qur'an
was revealed after the incident or question occurred. A teacher actually doesn't need to make
an introductory lesson with something new and choose it; because if he conveys the reasons
for nuzul, then his story is enough to arouse attention, attract interest, concentrate intellectual
potential and prepare students' souls to receive lessons, and encourage them to listen and
pay attention to it.

They can immediately understand the lesson in general by knowing asbabun nuzul because
it contains elements of an interesting story. Thus, their souls are compelled to know what
verses were revealed in accordance with the reasons for that nuzul and the secrets of the laws
and laws contained therein, all of which guide mankind to the straight path of life, the path to
power, glory and happiness. .

Educators in the world of education and teaching in schools or general education, in providing
guidance and counseling, need to take advantage of the context of Nuzul asbabun to provide
stimulation to students who are studying and the general public being guided. This method is
the most useful and effective way to realize these educational goals by using the method of
giving the most interesting and highest form of understanding.

Correlation between Verse with Verse and Surah with Surah

Just as knowledge of asbabun nuzul has an influence on understanding the meaning and
interpretation of verses, knowledge of munasabah or the correlation between verses and
verses and surahs with surahs also helps in interpreting and understanding verses in a
thoughtful and careful manner. Therefore some scholars specialize in writing books on this
subject.

Munasabah (correlation) in the sense of language means closeness. It is said, "si so and so
munasabah deigan si so and so " means that he approaches and resembles that fuian . And
among these meanings is the munasabah ' illat Hukum in the chapter on kias, namely the trait
which is close to the law.

What is meant by munasabah here are the aspects of the relationship between one sentence
and another sentence in one verse, between one verse and another verse in many verses, or
between one sura and another surah. Knowledge of munasabah is very useful in
83 Mabahits Fi Ulum al-Quran

understanding the harmony between meanings, the rhetorical miracles of the Qur'an, the
clarity of its explanations, the regularity of its sentence structure and the beauty of its language
style.

"The book whose verses are neatly arranged and explained in detail, was revealed from Allah,
the All-Wise and All-Knowing." (Hud [11]:1).

Az-Zarkasyi said: "The benefit is that some conversations relate to others, so that the
relationship becomes strong, the form of the structure is strong and the parts fit together like
a very solid building." Qadi Abu Bakr Ibnul ' Arabi explained: 'Knowing how far the relationship
between verses is with one another so that all of them become like one word, the meaning of
which is harmonious and the orderly arrangement is a great knowledge.”

Knowledge of correlations and relationships between the verses is not something that is tauqifi
(cannot be contested because it has been determined by the Apostle); but based on the ijtihad
of a mufasir and his level of appreciation for the miracles of the Qur'an, the secrets of rhetoric,
and the independent side of his explanation. If the correlation is subtle in meaning, harmonious
in context and in accordance with linguistic principles in the Arabic sciences, then the
correlation is acceptable.

This does not mean that a mufasir has to look for conformity to every verse, because al-
Qur'anul Karim was revealed gradually according to the events that occurred. A mufasir can
sometimes find a connection between the verses and sometimes he can't. Therefore, he
doesn't need to force himself to find compatibility, because if he forces it too then the
compatibility is just made up and this is not liked. Shaykh ' Izz bin 'Abdus Salam said:
“*Munasabah (correlation) is a good science; but in properly establishing the relationship
between words it is required only in the case that the beginning and the end are indeed united
and related. Whereas in cases where there are several different causes, there is no
requirement for a relationship between one and another.” Then he said: "A person who relates
such things means he has forced himself into things that actually cannot be connected except
in a very weak way that cannot be applied to good words, let alone better ones. So everyone
remembers The Qur'an was revealed over twenty years, regarding various laws and for
different reasons.Therefore it is not easy to relate some of them to others.”

Some of the commentators have paid great attention to explaining the correlation between
sentence and sentence, verse and verse or sura and sura and they have deduced the aspects
of careful correspondence . This is because a sentence is sometimes a reinforcement of the
84 Mabahits Fi Ulum al-Quran

previous sentence, as an explanation, interpretation or as a final comment. That's a lot of

examples.

Each verse has a relationship aspect with the previous verse in the sense of a unifying
relationship, such as a comparison or balance between the characteristics of believers and
polytheists, between threats and promises for them, mention of verses of mercy after verses
of doom, verses containing encouragement after the verses containing threats, the verses of
monotheism and the glory of God after the verses about nature... and so on.

Sometimes the munasabah lies in his attention to the condition of the other person, as Allah
says:

"Then do they not look at the camel how it was created; and the sky how it was raised up; and
the mountains how it was erected; and the earth how it was spread out?"' ( al-Gasiyah [88]:
17-20).

This amalgamation of camels, sky and mountains is due to paying attention to the customs
and habits prevailing among the interlocutors who live in the desert, where their livelihood
depends on camels so they pay great attention to it. However, such a situation is not possible
unless there is water that can grow grass in the grazing area and is drunk by the camels. This
situation occurs when it rains. And this is the reason why their faces are always looking up to
the sky. Then they also need shelter, and there is no better shelter than the mountains. They
need grass and water, so they leave one area and land in another area, and move from a
barren shepherd's place to a fertile shepherd's place. So when the inhabitants of the desert
hear the verses above, their hearts feel united with what they have witnessed, which cannot
be separated from their minds.

Sometimes the munasabah occurs between one surah and another, for example the opening
of surah al-An'am and al -hamdu.

"Praise be to Allah, who created the heavens and the earth and made darkness and light." (
al-An'am [6]: 1).

This is in accordance with the closing of surah al-Ma'idah which explains the decisions among
the servants along with their replies:
85 Mabahits Fi Ulum al-Quran

"If You torment them, verily they are Your slaves, and if You pardon them, verily You are the
Mighty and Wise ..." ( al-Ma'idah [5:118-120).

This is as Allah says:

“And judgment was given among Allah's servants fairly and it was said: 'Praise be to Allah,
Lord of the Worlds.'” ( azZumar [39]:75).

Similarly, the opening of surah al-Hadid which is opened with tasbih:

"Everything in the heavens and on earth glorifies Allah. And He is the Mighty, Most Wise . " (
al-Hadid [57]: 1).

This opening is in accordance with the end of surah al-Waqi'ah which commands to glorify:

"Then glorify in the name of your Lord, the Most High ." ( al-Wagqi'ah [56]:96).

Likewise the relationship between surah Li ilafi Quraysh and sura al -Fil, This is because the
destruction of the "elephant army" resulted in the Quraysh being able to travel in winter and
summer; so al-Akhfasy states that the relationship between these two surahs includes a
causal relationship as in the word of God: .

"So the Pharaoh's family picked him up ( Moses) and as a result he became an enemy and a
grief to them ." ( al-Qasas [28]: 8).

Munasabah also occurs between the beginning of the sura and the end of the surah, an
example is what is contained in Surah Qasas . This sura begins by recounting Musa,
explaining his initial steps and the help he received; then recounted his treatment when he
found two men fighting.

Allah relates the prayer of Moses:

"Moses said: 'O my Lord, for the sake of the favor that You have bestowed on me, I will never
be a helper to those who sin.'" ( al-Qasas (28]:17).

Then this surah ends by comforting our Prophet Muhammad that he will leave Mecca and be
promised to return to Mecca again and forbid him to be a helper for those who disbelieve:
86 Mabahits Fi Ulum al-Quran

"Indeed, what obliges you (to carry out the laws) of the Qur'an, will actually return you to the
place of return (namely the city of Mecca). Say: 'My Lord knows those who bring guidance and
those who are in manifest error.' And you never hope that the Qur'an was sent down to you,
but it was (sent down) because of a great mercy from your Lord, therefore do not ever be a
helper for the disbelievers. ( al-Qasas [28]:85-86).

People who read carefully the books of interpretation will certainly find various aspects of
conformity (munasabah).

7. THE DESCENT OF THE QURAN

Allah sent down the Qur'an to our Prophet Muhammad to guide mankind. The revelation of
the Qur'an is a major event which at the same time states its position for the inhabitants of the
heavens and the inhabitants of the earth. The first revelation of the Qur'an was on the night of
Lailatul qadar is a notification to the high level realms consisting of angels of the glory of
Muhammad's people. This people has been glorified by Allah with a new treatise so that they
become the best people issued to humans. The gradual revelation of the second Qur'an, in
contrast to the books that were revealed before it, greatly shocked people and cast doubt on
it before it became clear to them the secret divine wisdom that was behind it. The Messenger
of Allah did not accept this noble treatise at once, nor were his people satisfied with it because
of their arrogance and enmity. Therefore the revelation gradually descended to strengthen the
Prophet's heart and comfort him and to follow events and incidents until Allah perfected this
religion and fulfilled His favors.

The Downfall of the Qur'an Simultaneously

Allah says in His glorious Book:

"The month of Ramadan, the month in which the Qur'an was revealed as a guide for mankind
and explanations regarding that guidance and the difference between right and wrong." (Al-
Baqarah [2]: 185).

And His words:

87 Mabahits Fi Ulum al-Quran

"Verily, We have sent it down (the Qur'an) on the night of Lailatul qadar .” ( al -Qadr [97]: 1).

And His word also:

"Verily We have sent it (Qur'an) down on a blessed night." ( ad-Dukhan [44]:3).

The three verses above do not contradict, because the blessed night is the night of Lailatul
qadar in the month of Ramadan. But the birth (zahir) of these verses contradicts a real incident
in the life of the Prophet, in which the Qur'an was revealed to him for twenty-three years. In
this case, the scholars have two main schools of thought:

1. The first madhhab, namely the opinion of Ibn Abbas and a number of scholars and which is
used as a guide by most scholars. What is meant by the revelation of the Qur'an in the three
verses above is the revelation of the Qur'an to the Baitul 'Izzah in the sky of the world so that
the angels will respect its greatness. Then after that the Qur'an was revealed to our Prophet
Muhammad saw . gradually over twenty-three years! according to the events and incidents
since he was sent until his death. He lived in Mecca after being sent for thirteen years and
after migrating lived in Medina for ten years. Ibn Abbas said: 'Rasulullah peace be upon him .
sent out at the age of forty. he lived in Mecca for thirteen years during which revelations came
to him. Then he was ordered to emigrate for ten years. He died at the age of sixty-three.” This
opinion is based on authentic reports from Ibn Abbas in several narrations. Among others:

A. Ibn Abbas said: 'The Qur'an was sent down all at once into the sky of the world on the night
of Lailatul qadar . Then after that, he was passed down for twenty years.” Then he recited:

"And it is not that those who disbelieve come to you with something odd, but We bring you
something that is true and the best explanation." ( al -Furqan [25]: 33).

"And We have sent down the Qur'an gradually so that you may recite it slowly to mankind and
We have sent it down part by part." ( al -Isra' [17]:106).

B. Ibn Abbas ra said:

"The Koran was separated from az-Zikr , then placed in the Baitul 'Izzah in the sky of the world.
So Jibril began to send it down to the Prophet .
88 Mabahits Fi Ulum al-Quran

C. Ibn Abbas ra said:

“Allah sent down the Qur'an all at once to the heavens of the world, where it descended
gradually. Then He sent it down to His Messenger peace be upon him . piece by piece.”

D. Ibn Abbas ra said:

"The Quran was revealed on the night of Lailatul qadar in the month of Ramadan to the sky of
the world at once; then he was sent down gradually.”

2. The second sect, which is narrated by ash-Sya'bil that what is meant by the revelation of
the Qur'an in the three verses above is the beginning of the revelation of the Qur'an to the
Prophet Muhammad . The beginning of the revelation of the Qur'an began on the night of
Lailatul qadar in the month of Ramadan, which is a blessed night.

Then the descent continued after that gradually according to the occurrences and events of
about twenty-three years. Thus, the Qur'an only has one way of descending, namely
descending gradually to the Messenger of Allah , because this is what the Qur'an states:

"And We have sent down the Qur'an gradually so that you may recite it slowly to mankind and
We have sent it down part by part." ( al -Isra' [17]:106).

The polytheists who were told that the previous divine books were revealed all at once wanted
the Qur'an to be sent down all at once:

"And those who disbelieve say: 'Why was the Qur'an not revealed to him once? We bring to
you something that is true and the best explanation." ( al -Furqan [25]:32-33).

And the privilege of the month of Ramadan and Lailatul Qadar , which is a blessed night, will
not be seen by humans unless what is meant by the three verses above is the revelation of
the Qur'an to the Prophet Muhammad . This is in accordance with what is contained in God's
word regarding the battle of Badr:

", and (believe in) what We sent down to Our servant (Muhammad) on the day the two armies
met. And Allah has power over all things." ( al -Anfal [8:41).
89 Mabahits Fi Ulum al-Quran

The Battle of Badr took place in the month of Ramadan. And this is also strengthened by the
hadith which is used as the basis of hadith investigators at the beginning of revelation. Aisha
said:

"The first revelation that was revealed to the Messenger of Allah . was a true dream while he
was asleep. Every time he dreamed he saw something coming like a bright light in the morning.
Then he preferred to be alone. He went to the cave of Hira to stay a few nights; and for that
he brought provisions. Then he returned to Khadijah ra's house, and Khadijah also supplied
him as usual. So the "truth" came to him when he was in the cave of Hira. The angel came to
him and said: "Read." The Messenger of Allah said : I said to him: 'I am not good at reading.'
Then he held me and hugged me until I was tired, then he let me go, then he said: "Read." I
replied: 'I am not good at reading.' Then he hugged me a second time until I was exhausted,
then he let me go, then he said: 'Read.' I replied: 'I am not good at reading.' Then he embraced
me for the third time until I was exhausted, then he let me go, then he said: Read in the name
of your Lord, who has created what he does not know yet.

The investigators explained that Rasulullah saw . at first he was told with a dream in the month
of his birth, namely the month of Rabi'ul Awwal. The notification with the dream was six months
long. Then he was given a revelation while conscious (not sleeping) in the month of Ramadan
with Iqra'. Thus, the previous passages point to one meaning.

3. The third school, argues that the Qur'an was sent down to the sky of the world for twenty-
three nights of Lailatul qadar ," which is every night during the nights of lailatul Qadar is
something that is determined by Allah to be sent down every year. And the number of
revelations that were sent down to the heavens of the world on the night of Lailatul Qadar , for
a full year was then revealed gradually to the Prophet Muhammad . throughout the year. This
school is the result of the ijtihad of some commentators. This opinion has no basis.

As for the second school of thought narrated from ash-Sya'bi , with valid and acceptable
arguments, it is not contradictory to the first school of thought which was narrated from Ibn
Abbas.

Thus, the strong opinion is that the Qur'anul Karim was revealed twice:

First: It was sent down all at once on the night of Lailatul qadar to Baitul 'Izzah in the sky of
the world.
90 Mabahits Fi Ulum al-Quran

Second: Sent down from the heavens of the world to the earth gradually for twenty-three years.

Al-Qurtubi has quoted from Muqatil bin Hayyan the history of the agreement ( ijma ') that the
Qur'an was descended at once from Lauhul Mahfuz to Baitul 'Izzah in the sky of the world. Ibn
Abbas sees that there is no conflict between the three verses above which relate to the
revelation of the Qur'an and real events in the life of the Prophet Muhammad . that the Qur'an
was revealed during the twenty-three years that were not the month of Ramadan. From Ibn
Abbas it was stated that he was asked by 'Atiyah bin al -Aswad, he said: "In my heart there
was doubt about the word of Allah, The month of Ramadan is the month in which the Qur'an
was revealed, and the word of Allah, Verily We sent it down on the night of Lailatul qadar .
Even though the Qur'an was revealed in the month of Shawwal, Zul Kaidah, Zul Hijjah ,
Muharram, Safar and Rabi'ul Awwal.” Ibn Abbas replied: 'The Qur'an was revealed on the
night of Lailatul Qadar all at once. Then it was sent down gradually, little by little and separately
and slowly throughout the months and days.”

Scholars suggest that the lesson from this is to state the greatness of the Qur'an and the glory
of the people to whom it was revealed. As-Suyuti said: 'It is said that the secret of the Qur'an
being sent down to the heavens of the world is to glorify it and glorify the person to whom the
Qur'an was revealed, namely by informing the inhabitants of the seven heavens that the
Qur'an is the last book revealed to the last Messenger and noblest people. The book is now
at the door and will soon be revealed to them. If there was no Divine wisdom that wanted the
Qur'an to be conveyed to them in stages according to the events that occurred, it would have
been sent down to earth all at once like the books that were sent down. right before. But Allah
distinguished it from the previous books. So He made two distinct characteristics: passed
down all at once, then passed down gradually, to make . honor the person receiving it.” As-
Sakhawi says in Jamalul Qurra ': "The revelation of the Qur'an to the heavens of the world at
once shows a respect for the descendants of Adam in the presence of angels, as well as a
notification to the angels of God's concern and His mercy to them. And it is in this sense that
God ordered seventy thousand angels to guard surah al-An'am , and in this sense also Allah
ordered Jibril to dictate it to the noble recording angels, write it down and read it to him."

The Gradual Revelation of the Qur'an Allah says in the Qur'an:

“And this Qur'an was truly sent down by the Lord of the Worlds; he was brought down by ar-
Ruhul Amin (Gabriel) into your heart (Muhammad) so that you may be one of those who warn;
in clear Arabic.” ( asy-Syu'ara '[26]:192-195). And His words:
91 Mabahits Fi Ulum al-Quran

"Say: Ruhul Qudus (Gabriel) sent down the Qur'an from your Lord correctly, to strengthen the
hearts of those who have believed and to be a guide and good news for those who surrender
to Allah." ( an -Nahl [16]:102).

And His words:

"This book was sent down from Allah, the Mighty and All-Wise ." ( al-Jasiyah [45]: 2).

And His words:

"And if you are still in doubt about the Qur'an that We revealed to Our servant (Muhammad),
then make only one sura like that Qur'an." ( al -Baqarah [2]:23).

And His words:

“Say: 'Whoever is an enemy of Gabriel, Gabriel has sent it (the Qur'an) down into your hearts
with the permission of Allah; confirmed the previous books and became a guide and glad
tidings for those who believe.'” ( al Baqarah [2]:97).

The verses above state that al-Qur'anul Karim is the word of God with Arabic pronunciation;
and that Jibril had sent it down to the heart of Rasulullah saw .; and that this descent is not
the first time it has descended into the sky of the world, but what is meant is the gradual
descent of the Qur'an. The expression (for the meaning of lowering) in the verses above uses
the word tanzil instead of inzal . This shows that the decline was gradual and gradual.
Language scholars distinguish between inzal and tanzil. Tanzil means to descend gradually
while inzal only denotes descending or decreasing in a general sense.

The Qur'an was revealed gradually over twenty-three years: thirteen years in Mecca according
to a strong opinion, and ten years in Medina. The explanation for this gradual decline is found
in the word of Allah:

"And We have sent down the Qur'an gradually so that you may recite it slowly to mankind and
We have sent it down part by part." ( al -Isra' [17]:106).

Meaning: We have made the Qur'an to be revealed in stages so that you can read it to people
slowly and carefully and We have sent it down part by part according to events and incidents.
92 Mabahits Fi Ulum al-Quran

As for the other divine books, such as the Torah, the Bible and the Psalms, they descended
all at once, not gradually. This is as shown by His words:

"And those who disbelieve say: 'Why was the Qur'an not revealed to him once?' Thus that We
may strengthen your hearts with it and We recite it group by group.” ( al -Furqan [25:32).

This verse shows that the previous heavenly books came down all at once. And this is the
opinion held by the majority of scholars. If the earlier books were revealed gradually, surely
the disbelievers would not be surprised at the gradual revelation of the Qur'an. The meaning
of their words, 'Why was the Qur'an not sent down to him just once' like other books. Why is
it being phased out? Why was it gradually reduced? Allah did not answer them that this is His
Sunnah in sending down all the heavenly books as He answered their words:

"And they said: Why did the apostle int eat food and walk in the bazaars?" ( al -Furqan [25]:7)
with the answer:

"And We did not send messengers before you, but they actually ate food and walked in the
market places." ( al -Furqan (25]:20), and as He answered them:

"Did Allah send a man to be an apostle?" ( al -Isra' [17]:94) with the answer:

*Say: 'If there were angels who walked as inhabitants of the earth, We would have sent down
from the sky to them an angel to be a messenger.'” ( al -Isra' [17]:95) and with His words:

"We did not send messengers before you (Muhammad), but men whom We gave revelations
to them. ( alAnbiya ' [21]: 7).

But Allah answered them by explaining the wisdom of why the Qur'an was revealed in stages
with His words: "In this way that We strengthen your heart", meaning: Thus We sent down the
Qur'an in stages and separately because of a wisdom, namely to strengthen the heart of the
Messenger of Allah . "And We recite it group by group", meaning: We specify it verse by verse
or section by section, or We explain it as clearly as possible, because the gradual decline in
accordance with the events can make it easier to memorize and understand which is one of
the causes steadiness (in the heart).
93 Mabahits Fi Ulum al-Quran

Research on authentic hadiths reveals that the Qur'an was revealed according to need,
sometimes five verses, sometimes ten verses, sometimes more or less. There is an authentic
hadith which explains that ten verses have been revealed at once regarding the fake news
about Aisha. And there have also been ten verses in the beginning of Surah Mukminun all at
once. And it has come down too, ...which has no reason ( gaira ulid darari ) which is part of a
verse.

The Wisdom of Gradual Decline of the Qur'an

We can infer the wisdom of the gradual revelation of the Qur'an from the passages dealing
with it. And we summarize them as follows:

1. The first lesson: Strengthen or strengthen the heart of the Messenger of Allah .

of Allah . had preached his message to mankind, but he faced their rebellious attitude and
violent temper. Ja is challenged by people who are stone-hearted, violent and stubborn. They
always throw various kinds of distractions and threats to the Apostles. Even though with a
sincere heart he wanted to convey all good things to them, so in this case Allah said:

"Then maybe you will kill yourself because of grief after they turn away, if they do not believe
in the information int (Qur'an)." ( al -Kahf [18]: 6).

Revelation came down to Rasulullah saw . from time to time so that he can strengthen his
heart on the basis of truth and strengthen his will to keep walking on the path of da'wah
regardless of the ignorant treatment he faces from his own people, because that is just a fog
in the summer that will soon end.

Allah explained to the Messenger of His Sunnah - sunnah concerning the previous prophets
who were belied and persecuted by their people; but they remained patient until help came
from Allah. It was also explained that the Prophet's people belied him only because of their
arrogance and arrogance, so that he would find " the divine sunnah " in the procession of the
prophets throughout history. face their attitudes that always lie and reject it.

"Indeed, We already know that what they say grieves your heart. Do not grieve, because in
fact they did not lie to you, but people, those who were unjust, denied the verses of Allah. And
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the messengers before you were belittled too, but they are patient with the lies and persecution
that is done against them, until Our help comes to them." ( al-An'am [6]:33-34).

"If they belie you, then indeed the apostles before you have also been belied, they brought
real miracles, the Psalms and the book which gives a perfect explanation. " (Ali 'Imran [3]:
184).

The Qur'an also instructs the Prophet to be patient as the previous messengers did:

"So be patient, as those who had the steadfastness of the apostles have been patient." ( al-
Ahqaf [46]: 35).

The Apostle's soul becomes calm because Allah guarantees that he will protect him from the
disturbances of those who deny His words:

"And be patient with what they say and stay away from them in a good way. And let Me just
act on those who deny it, those who have luxuries, and give them respite for a while." ( al-
Muzzammil [73]:10-11).

Such is the wisdom contained in the stories of the prophets found in the Qur'an:

"And the stories of the apostles We tell you, are stories with which We strengthen your hearts."
(Hud [11]:120).

Every time the suffering of Rasulullah saw . increased because of being lied to by his people
and feeling sad because of their persecution, the Qur'an came down to release the pain and
comfort him and threaten those who deny that Allah knows their affairs and will repay what
they did.

"So let not their words sadden you. Indeed, We know what they keep secret and what they
reveal." (Yasin [36]:76).

"And do not be saddened by their words. Verily, all power belongs to Allah. He is the All-
Hearing and All-Knowing." (Yunus [10]]:65).

Similarly Allah conveys good news to him with verses (which promise) protection, victory and
help:
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"Allah keeps you from their troubles." ( al-Ma'idah [5]: 67).

"And that Allah may help you with strong help." ( al -Fath [48]:3).

"Allah has decreed: 'I and My Messenger will surely win. Surely Allah is Strong and Mighty ."
( al -Mujilah [58]:21).

Thus, the verses of the Qur'an came down to the Prophet continuously as a consolation and
support so that he would not be overcome by sadness and beset by a feeling of despair. In
the stories of the prophets there are examples for him. In the fate that will befall the deniers
there is comfort for him. And in the promise of Allah's help there is good news for him.
Whenever he felt sad, in accordance with his nature as a human being, comforting verses
came over and over again so that he was determined to continue his da'wah and feel at ease
with God's help.

It is with such wisdom that Allah answers the question of the disbelievers why the Qur'an was
revealed in stages, with His words:

“Thus, that We may strengthen your hearts with it and We recite it group by group.” ( al -
Furqan [25]: 32).

Abi Syamah said: 'When asked: Was the secret of the Qur'an revealed gradually and why was
it not revealed all at once like the other books? We answer: Such a question has already been
answered by Allah. Allah says: "And those who disbelieve say: Why was the Qur'an not
revealed to him once?). They mean, why was the Qur'an not revealed to him like other books
revealed to the apostles before him. So Allah answered their question with His word: "Thus,
(We sent it down gradually) to strengthen your heart with it). Because if the revelation is always
new in every event, then its influence in the heart becomes strong and the person who receives
it gets attention. Such a thing requires the frequency of angels coming down to him, the novelty
of the situation and the message he brings from the Almighty Allah . This gave rise to joy in
the heart of the Prophet . which cannot be described in words. That is why the Messenger of
Allah was very generous in the months of Ramadan because in this month Jibril often met
him."

2. The second lesson: Challenges and miracles.

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The polytheists always wallow in misguidance and arrogance to the point of transgressing.
They often ask questions with the intention of weakening and challenging, to test the Prophet's
prophethood. They also often convey to him false things that don't make sense, such as asking
about the Day of Judgment : it was hastened. ( al-Hajj {22]: 47). So the Qur'an came down
with verses that explained to them Lone truth and gave very clear answers to their questions,
for example the word of Allah:

"And it is not those who disbelieve come to you with something odd, but We bring you
something that is true and the best explanation." ( al -Furqan [25]: 33).

The meaning of the verse is "Every time they come to you with strange questions out of all the
futile questions, We bring to you the correct answers and something better in meaning than
the questions which are only examples of futility."

When they were amazed at the gradual revelation of the Qur'an, Allah explained to them the
truth of it; because a challenge to them with the Qur'an being revealed in stages while they
are unable to make something similar to it, will show more miracles and prove it more
effectively than if the Qur'an was revealed all at once and then they were asked to make
something similar to it. Therefore, the above verse comes after their question, Why was the
Qur'an not sent down to him just once? The meaning is: Each of them comes to you with
something strange that they ask for such as the revelation of the Qur'an all at once, We give
you what according to Our wisdom justifies you and what is clearer in its meaning in weakening
them, namely by sending down the Qur'an gradually gradually. Such wisdom has also been
hinted at by information contained in several narrations in the hadith of Ibn Abbas regarding
the revelation of the Qur'an: "When the polytheists do something, Allah will answer them."

3. The third lesson: Facilitate Memorization and Understanding.

Al- Qur'anul Karim was revealed in the midst of the Ummi community, who were not good at
reading and writing. Their notes are rote and memory power. They do not have knowledge of
writing and bookkeeping procedures that would enable them to write and record them, then
memorize and understand them.

"It was He who sent the illiterate people an Apostle among them, who recited His verses to
them, purified them and taught them the Book and Wisdom. And indeed they were previously
in a manifest error." ( al-Jumu'ah [62:2).
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Also His words:

"(That is) those who follow the Messenger, the unmeaning Prophet..." ( al-A'raf [7]:157).

It is not easy for illiterate people to memorize the entire Qur'an if the Qur'an was revealed all
at once, nor is it easy for them to understand its meaning and think over its verses. It is clear
that the gradual revelation of the Qur'an was the best aid for them to memorize and understand
its verses. Every time one or several verses come down,

the companions immediately memorized it, thought about its meaning and studied its laws.
Such a tradition has become a teaching method in the lives of the tabi'in . Abu Nadrah says:

"Abu Sa'id al -Khudri taught us the Koran, five verses in the morning and five verses in the
evening. He told me that Jibril sent down the Qur'an five verses five verses.”

From Khalid bin Dinar it is said:

"Abul 'Aliyah said to us: 'Learn the Qur'an five verses by five verses; because the Holy Prophet
took it from Gabriel five verses by five verses.'

Umar said:

'Learn the Qur'an five verses by five verses, because Jibril sent down the Qur'an to the Prophet
peace be upon him . five verses by five verses.'

4. The fourth lesson: Conformity with Events and Stages in the Establishment of Law.

Humans would not have easily followed and submitted to this new religion if the Qur'an had
not confronted them in a wise manner and provided them with some powerful antidotes that
could heal them of corruption and debasement. Every time an event occurs between them, a
law is passed regarding that event which provides clarity on its status and instructions and
lays out the statutory basis for them, according to the situation and conditions, one by one.
And this way is medicine for their hearts.

In the beginning, the Qur'an laid the foundations of faith in Allah, His angels, His books, His
messengers and the Day of Judgment and what will be on the Day of Judgment such as
resurrection, reckoning, recompense, paradise and hell. To that end, the Qur'an establishes
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evidence and reasons so that belief in idols is uprooted from the souls of polytheists and grows
instead of the Islamic creed.

The Qur'an teaches noble morals that can cleanse the soul and straighten its crookedness
and prevent acts that are heinous and unjust, so that the roots of evil and ugliness can be
removed. He explained the rules of lawful and unlawful which became the basis of religion
and stuck its pillars in terms of food, drink, property, honor and life.

Then the stipulation of laws for this ummah escalated to handling social diseases that had
been ingrained in their souls after religious obligations and pillars of Islam had been outlined
for them which made their hearts full of faith, sincere to Allah and only worshiping Him. and
do not associate partners with Him.

Likewise the Qur'an was revealed according to events that happened to the Muslims in their
long struggle to elevate the word of Allah. The things mentioned above, all of them have
arguments in the form of texts of the Qur'anul Karim if we examine the Makki and Madani
verses and their statutory principles. For example, in Mecca it is prescribed to pray; and
general principles regarding zakat compared to usury:

"So give to the closest relative his right, (similarly) to the poor and those who are on the way.
That is better for those who seek Allah's pleasure ; and they are the lucky ones. And something
usury that you give so that it increases in human wealth, then that usury does not increase
with Allah. And what you give in the form of zakat that you intend to achieve the pleasure of
Allah, then those who do so are the ones who multiply (their rewards)." ( ar -Rum [30]:38-39).

Surah An'am which is Makki was sent down to explain the main points of faith and the
arguments of monotheism, destroy polytheism , explain about halal and unclean food and
invites to protect the glory of property, blood and honor. Allah says:

“Say: “Come, let me read what your Lord has forbidden you, namely: do not associate anything
with Him, do good to both parents and parents, and do not kill your children for fear of poverty.
We will provide sustenance for you and them and do not kill a soul that Allah has forbidden
(killing it) but with something (for) that is right.' This is what your Lord has commanded you so
that you will understand. And do not approach the orphan's property, except in a more
beneficial way, until he reaches maturity. And perfect the measures and scales with justice.
We don't put a burden on a person but only his ability. And if you say, then you must act fairly
99 Mabahits Fi Ulum al-Quran

even though he is your relative, and fulfill Allah's promise. This is what Allah has commanded
you so that you may remember." ( al-An'am [6]:51-52).

Then after that comes the details of these laws. The main points of civil law (especially property
law) came down in Mecca but the details of the law came down in Medina, such as verses
about debts and verses that forbid usury. The principles of family relations were handed down
in Mecca; but an explanation regarding the rights of husband and wife and the obligation to
live in a household and matters related to it such as the continuity of the household earlier or
its termination by divorce or by death, then what is the inheritance, then the explanation
regarding this matter is all explained in civil law. . As for adultery, basically it is forbidden in
Mecca:

"And do not approach adultery; adultery is an abomination and a bad way." ( al -Isra' [17]:32).

But the punishments resulting from adultery descended on Medina. As for the basic killings,
they have also descended in Mecca:

"And do not kill a soul that is forbidden by Allah except for the right reason." ( al -Isra' [17]:33).

But the details of the punishment regarding the offense against the soul and limb came down
in Medina.

The clearest example of the gradual adoption of the law is the prohibition of liquor. Concerning
this first of all Allah says:

"And from the fruits of dates and grapes, you make an intoxicating drink and good sustenance.
Indeed, in that, there are indeed signs of Allah's greatness for those who think." ( an -Nahl
[16]:67).

This verse mentions about the favors or gifts of Allah. If what is meant by "sakar" is khamr or
intoxicating drinks and what is meant by "sustenance" is everything eaten from the two trees
such as dates and raisins - and this is the opinion of the majority of scholars -, then giving the
title "good" to sustenance while sacrificing not giving it, is an indication that in this case Allah's
praise is only directed to sustenance and not to sacrifice.Then Allah's word came down:

“They ask you about khamr and gambling. Say: 'In both of them there is a great sin and some
benefit for mankind; but the sin of both is greater than the benefit.'” ( al -Baqarah [2]:219).
100 Mabahits Fi Ulum al-Quran

This verse compares the benefits of liquor ( khamr ) that arise after drinking it, such as pleasure
and excitement or profits from trading it, with the resulting harm, such as sin, danger to body
health, damaging the mind, wasting wealth and generating impulses to commit disgrace and
disobedience. . This verse keeps khamr away by emphasizing its dangers rather than its
benefits. Then came the word of Allah:

"O you who believe, do not pray while you are drunk." ( an-Nisa '[4]:43).

This verse shows the prohibition of drinking khamr at certain times if the influence of the drink
will reach the time of prayer. This is because there is a prohibition against approaching prayer
while drunk, until the effect of the drink wears off and they know what they are reading in their
prayer. Then came down the word of God:

"'O you who believe, verily drinking intoxicants , gambling, making sacrifices to idols, and raffle
fate with arrows are abominable acts which are among the deeds of satan. So stay away from
those actions so that you get good luck. Indeed, Satan intends to create enmity and hatred
among you because of drinking khamp and gambling, and hinder you from remembering Allah
and praying. So stop yourself from doing that work.” ( al. Ma'idah [5]:90-91).

This is a definite and unequivocal prohibition against alcoholic beverages at all times. The
wisdom of establishing law with this gradual system is further revealed in the hadith narrated
from Aisyah ra when she said:

"In fact, the first thing that came down from the Qur'an was Surah Mufassal which mentioned
heaven and hell, so that when humans turned to Islam, the halal and haram laws came down.
If what came down first was: "Do not drink khamr ', of course they will reply, "We will not leave
khamr forever." And if the first thing that comes down is: "Do not commit adultery", they will
surely say: "We will not leave adultery forever."

Thus, the stages in educating the people are in accordance with the events experienced by
these people. The Messenger of Allah . once asked his companions for advice regarding the
prisoners of war at Badr. So Umar said: "Just cut their throats." While Abu Bakr said: "In our
view, you should forgive them and accept their ransom." And the Messenger of Allah also took
Abu Bakr's opinion, so Allah's word came down:
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"It is not proper for a Prophet to have prisoners before he can paralyze his enemies on earth.
You want worldly goods while Allah wants the reward of the hereafter for you. And Allah is
Mighty and Wise . If there were no previous provisions from Allah, you would surely be
overwritten great torment because of the ransom you took.” ( al -Anfal [8]:67-68).

The Muslims were amazed at the large number of their troops at the Hunain war , so that one
of them said: "We certainly will not be defeated by a small army." So they also received a
heavy lesson in that regard, and the word of God came down:

"Indeed, Allah has helped you in many battlefields, and (remember) the battle of Hunain , that
is, when you became arrogant because of your large number, then the large number did not
benefit you in the least, and the vast earth was narrow to you, then you ran back scattered.
Then Allah sends peace on His Messenger and on those who believe, and Allah sends down
armies that you do not see, and Allah brings calamity on those who disbelieve, and such is
the recompense to those who disbelieve. After ity Allah accepts repentance from those whom
He wills. And Allah is Forgiving and Most Merciful." ( at -Taubah [9]:25-27)

When Abdullah bin Ubai the leader of the hypocrites died, Rasulullah saw . invited to worship
it. He complied. But when he stood up, Umar said: "Are you going to pray for Abdullah bin
Ubai, the enemy of Allah who said this and that?" Umar mentioned the events that Abdullah
had done, while Rasulullah SAW just smiled. Then he said to Umar: "Actually, in this case I
have been given the freedom to choose. Because it has been said to me, You ask forgiveness
for them or you do not ask forgiveness for them (it's the same), even if you ask forgiveness
for them seventy times, Allah will never forgive them. ( at -Taubah [9]:80). If I had known that
if I had asked forgiveness more than seventy times he would have been forgiven, I would have
asked forgiveness more than seventy times." Then Rasulullah SAW . worship it too; and
walked with Umar and he stood over his grave until the burial was completed. Umar said: I am
amazed at myself and my courage to the Messenger of Allah , even though Allah and His
Messenger know better. By Allah, not long after these two verses came down: "Never pray
over the body of anyone who dies among them, and do not stand over their graves..." ( at -
Taubah (9]:84- 85). So since then the Messenger of Allah . Jalla ."

When some of the true believers did not take part in the Tabuk war and they remained in
Medina, the Messenger of Allah . not finding a reason for their disengagement , he shunned
and ostracized them so that they felt their lives were becoming cramped. Then came the
verses of the Qur'an to accept their repentance:
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"Indeed Allah has accepted the repentance of the Prophet, the Muhajirin and the Ansar, who
followed the Prophet in times of trouble after the hearts of a group of them almost turned away,
then Allah accepted their repentance. Verily Allah is Most Gracious and Most Merciful to them
and to three people who were postponed (the acceptance of their repentance), until when the
earth has become narrow for them, even though the earth is wide, and their souls have also
been cramped (also felt) by them, and they have known that there is no place to escape from
(torture) Allah, but to Him. Then Allah accepts their repentance so that they remain in their
repentance. Verily Allah is the Most Recipient of repentance and the Most Merciful." ( at -
Taubah [9]:117-1 18).

This is also hinted at by the information narrated from Ibn Abbas regarding the revelation of
the Qur'an: “The Koran was sent down. by Jibril with answers to the questions of the servants
and their deeds."

5. The fifth lesson: Conclusive evidence that the Qur'anul Karim was revealed from the Most
Wise and Most Praiseworthy.

The Qur'an which was revealed gradually to the Prophet Muhammad . in more than twenty
years this verse or verse. the verses came down at certain intervals, and during that time
people read them and study them surah by sura. At that time he saw that the sequence was
so dense, meticulously composed with intertwined meanings, with such a strong style, and
verse after verse and sura after sura intertwined like a string of beautiful pearls that had never
been matched in human words:

"This is a book whose verses are neatly arranged and explained in detail, which was revealed
from Allah, the All-Wise and All-Knowing." (Hud [11]:1).

If this Qur'an were human words conveyed in various situations, incidents and incidents, it
would have been inconsistent and contradictory to one another, and it would have been
difficult to strike a balance.

"If the Koran were not from Allah, they would have found many contradictions in it." ( an-Nisa
'[4]:82).

The hadiths of Rasulullah saw . itself which is the pinnacle of eloquence and the most literary
after the Qur'an, is not arranged in the form of a book with fluent expressions and interrelated
with each other in a unity and bond as is the case with al-Qur'anul Karim or in the form of a
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harmonious arrangement and harmony that even approached him, let alone the words and
words of other humans.

"Say: Verily, if humans and jinns come together to make something like this Qur'an, they will
not be able to make something like it even if some of them become helpers for some others."
( al -Isra' [17]:88).27

The Benefits of Gradually Revealing the Qur'an

Education and Teaching

The teaching and learning process is based on two principles: attention to the level of students'
thinking and development of their intellectual, mental and physical potential with what can lead
them towards goodness and truth.

In the wisdom of the gradual revelation of the Qur'an, we see that there is a useful method for
us in applying these two principles as we mentioned earlier. Because the revelation of the
Qur'an has increased the education of Muslims gradually and is natural to improve the human
soul, straighten the fairy, behavior, shape the personality and perfect its existence so that the
soul grows upright on solid pillars and brings good fruit to the goodness of mankind entirely
with God's permission.

The stages of the revelation of the Qur'an are the best help for the human soul in an effort to
memorize the Qur'an, understand, study, think about its meanings and practice what it
contains.

Among the cracks of the first revelation of the Qur'an. commanded to read and study with a
writing instrument: “Read in the name of your Lord, who created; He has created man from a
clot of blood; Read, and your Lord is Most Gracious; Who teaches humans by means of
kalam." ( al -' Alaq [96]:1-5). Likewise in the revelation of verses about usury and inheritance
in the wealth system, or the revelation of verses about war to clearly distinguish between Islam
and polytheism. Among all that, there are stages of education that have various ways and are
in accordance with the level of development of Islamic society which is and is constantly
developing, from weak to strong and tough.
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A teaching and learning system that does not pay attention to the level of students' thinking in
the stages of teaching, the overall form of the parts of knowledge above and their transfer from
the general to the more specific; or do not pay attention to the growth of intellectual, spiritual
and physical aspects of personality. then it is an education system that has failed and will not
give scientific results to the people, other than only adding to the freeze and setbacks.

Teachers who do not give their students an appropriate portion of scientific material, and only
add to the burden on them beyond their ability to memorize and understand, or talk to them in
things they cannot reach, or do not pay attention to their situation in the face of odd behaviors
or habits their bad behavior so that he acts harshly and harshly, and handles matters in a hurry
and nervously, is not gradual and unwise, so this teacher who acts like this is a teacher who
is also a failure. He has turned the teaching and learning process into terrible misguidances
and made the study room an unwelcome space.

Likewise with textbooks. A book that does not have titles and chapters arranged and does not
gradually present knowledge from easy to more difficult, also the parts are not arranged
properly and harmoniously, and the language style is not clear in conveying what is meant,
then such a book students will not read and use it.

Divine guidance on the wisdom of the gradual revelation of the Qur'an is a good example of
compiling a teaching curriculum, selecting good methods and compiling textbooks.

8. THE COLLECTION AND ORDER OF THE QUR'AN

What is meant by the collection of the Qur'an ( jam'ul Qur'an) by the scholars is one of two
meanings:

First: collection in the sense of hifguhu (memorizing it by heart). Jummda'ul Qur'an means
huffazuhu (memorizers, people who memorize it by heart). This is the meaning meant in
Allah's words to the Prophets who always moved their lips and tongue to read the Qur'an when
it came down to him before Jibril finished reading it, because he wanted to memorize it:

"Do not move your tongue to read the Qur'an because you want to quickly master it. Indeed,
it is at our expense to collect it (on your chest) and (make you smart) to read it. When we have
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finished reading it, follow the reading. Then, at our expense, the explanation. ” ( al-Qiyamah
[75]:16-19).

Ibn Abbas said: “The Messenger of Allah was eager to master the Qur'an that was revealed.
He moved his tongue and lips for fear that what was coming down would be missed. Ta wants
to memorize it immediately. So Allah said : Do not move your tongue to read the Qur'an
because you want to quickly master it, Verily it is at Our expense to collect it and read it,
meaning, 'We collect it in your chest, then We recite it.' When We have finished reading it, that
is, 'if We have sent it down to you' then follow the reading; it means, 'listen and heed ta .' Then,
it is at Our expense that the explanation is, namely 'explain it with your tongue.' In another
pronunciation it says: 'At Our expense read it.' So after this verse was revealed when Jibril
came, the Prophet was silent. In another pronunciation: 'he listens.' And when Jibril had gone,
then he would read it as Allah had commanded him."

Second: collection in the sense of kitabatuhu kullihi (writing of the whole Qur'an) either by
separating the verses and surahs, or arranging the verses only and each sura is written on
one sheet separately, or arranging the verses and surahs in sheets collected which collects
all the surahs, some of which are written after the other parts.

The Collection of the Qur'an in the Meaning of Memorizing it at the Time Prophet

The Messenger of Allah really liked the revelation, he always waited for the revelation to be
sent down with longing, then memorized and understood it, just as Allah promised: Indeed, it
is at Our expense to collect it (in your bosom) and (make you smart) read it (al-Qiyamah [75]:
17 ) . Therefore, he is the first hafiz (memorizer) of the Qur'an and is the best example for the
Companions in memorizing it, as a realization of their love for the subject of religion and the
source of the treatise. The Qur'an was revealed over twenty years. The process of decreasing
it sometimes only goes down one verse and sometimes goes down to ten verses. Every time
a verse is revealed, it is memorized in the chest and placed in the heart, because the Arabs
naturally have a strong memory power. Haj is because generally they are illiterate, so that in
writing their news, poems and genealogies they are done with notes in their hearts.

In his Sahih, Bukhari has stated about the existence of seven Aafiz , through three narrations.
They were Abdullah bin Mas'ud , Salim bin Ma'qal , a former slave of Abu Huzaifah, Mu'az bin
Jabal, Ubai bin Ka'b , Zaid bin Sabit, Abu Zaid bin Sakan and Aby Darda '.
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1. From Abdullah bin 'Amr bin 'As it is said:

"I have heard the Messenger of Allah say: 'Take the Qur'an from four people: Abdullah bin
Mas'ud , Salim, Mu'az and Ubai bin Ka'b ." The four people were two people from the Muhajirin,
namely Abdullah bin Mas'ud and Salim; and two from the Ansar, namely Mu'az and Ubai.

2. From Qatadah it is said:

“I have asked Anas bin Malik: Who was the person who memorized the Qur'an at the time of
the Prophet? He replied: "Four people. All of them were from the Ansar; Ubai bin Ka'b , Mu'az
bin Jabal, Zaid bin Sabit and Abu Zaid." I asked him: 'Who is Abu Zaid?', He replied: 'One of
my uncles."?

3. And it was also narrated through Sabit, from Anas who said:

"The Messenger of Allah died while the Qur'an had not been memorized except by four people:
Abu Darda ', Mu'az bin Jabal, Zaid bin Sabit and Abu Zaid."

Abu Zaid, who is mentioned in the hadiths above, whose explanation is found in the narrations
cited by Ibn Hajar, with isnads that meet Bukhari's requirements. According to Anas, Abu Zaid,
who memorized the Qur'an, was named Qais bin Sakan. Anas said: "He is a man from our
tribe Bani 'Adi ibnun Najjar and including one of our uncles. He died without leaving any
children, and we are the ones who inherit him.”

When writing the biography of Sa'id bin 'Ubaid, Ibn Hajar explained that he was a hafiz and
was also nicknamed al-Qari ' (reader of the Qur'an).

The mention of seven or eight hafiz does not mean a limitation, because several statements
in historical books and Sunan indicate that the Companions competed to memorize the Qur'an
and they ordered their children and wives to memorize it. They read it in prayer at midnight,
so that the strains of their voices are heard like the sound of bees. Rasulullah also often
passed the houses of the Ansar and stopped to listen to the sounds of those who read the
Koran in the houses.

From Abu Musa al-Asy'ari :

107 Mabahits Fi Ulum al-Quran

" That the Messenger of Allah said to him: 'Didn't you see me last night, when I was listening
to you read the Koran? Indeed you have been given a flute from the flute of the Prophet David.

Abdullah bin 'Amr narrated:

“I have memorized the Koran and I finish it every night. This came to the Prophet, so he said:
'Finish it within one month.

Abu Musa al-Asy'ari said:

"The Messenger of Allah said: 'Indeed I know the softness of the sound of the Asy'ari
descendants at night when they are in the house. I know their houses from the sound of their
Koran reading at night, even though I have never seen their house during the day.'

Despite the enthusiasm of the Companions to learn and memorize the Qur'an, Rasulullah also
encouraged them in that direction and chose a certain person who would teach them the
Qur'an. 'Ubadah bin Samit said:

"When someone migrated (converted to Islam) the Prophet handed it over to one of us to
teach him the Qur'an. And at the Prophet's mosque, the voices of people reading the Quran
were often heard, so the Prophet ordered them to lower their voices so they would not disturb
each other. ”

The limitation of seven people as mentioned by Bukhari with: three narrations above, means
that they are those who memorize the entire contents of the Qur'an by heart and have
demonstrated their memorization before the Prophet, and their isnads have reached us. While
the other hafiz of the Qur'an - who are many in number - do not fulfill these things; especially
because the Companions have been scattered in various regions and some of them memorize
from others. Suffice as proof of this that the Companions who were killed in the battle at the
well of “ Ma'inah ,” were all called qurra ', totaling seventy people as mentioned in the authentic
hadith. Al Qurthubi said: "Seventy reciters have been killed in the battle of Yamamah ; and
also killed during the time of the Prophet that number in the battle at the well Ma'inah . "

This is the understanding of the scholars and their interpreters of authentic hadiths which
shows the limited number of hafiz of the Qur'an, namely only seven people, as stated above.
In commenting on Anas' narration which stated "No one memorized the Qur'an except four
people", al -Mawardi!? said: "Anas' statement which states that no one except four people
108 Mabahits Fi Ulum al-Quran

memorized the Qur'an cannot be interpreted to mean that this is actually the case. Because
it's possible that Anas didn't know that anyone else had memorized it. If not, then how could
he have known exactly the people who memorized the Qur'an when the number of
Companions was very large and scattered in various regions? Anas' knowledge of people who
memorized it The Qur'an cannot be accepted unless he meets everyone who memorizes it
and that person tells him that his memorization was not perfect at the time of the Prophet. This
is highly unlikely according to custom. Therefore if Anas only uses his knowledge as a
reference itself, this does not mean that this is actually the case. Apart from that, the mutawatir
condition also does not require that s everyone memorizes it personally, even if the collectivity
of friends has memorized it - even if distributively, that 's enough.”!!

With this explanation al -Mawardi has dispelled the doubts that suggest the small number of
huffaz (memorizers of the Qur'an) in a convincing way and explained the strong possibilities
regarding limiting the number of hafiz in Anas's hadith with a satisfactory explanation.

Abu 'Ubaid!? has mentioned in the book al-Qird'dt a number of gari from among the
Companions. Of the Muhajirin, he mentioned: four people. caliphs, ' Talhah , Sa'd , Ibn Mas'ud
, Huzaifah, Salim, Abu Hurairah, Abdullah as- Sa'ib , four people named Abdullah, Aisyah,
Hafsah and Umm Salamah; and from the Ansar: 'Ubadah bin Samit , Mu'az , who was
nicknamed Abu Halimah , Majma ' bin Jariyah , Fudalah bin ' Ubaid and Maslamah bin
Mukhallad . He emphasized that some of them perfected their memorization after the death of
the Prophet.

Al-Hafiz az-Zahabi mentions it in Tabagdtul Qurrad ' that the number of reciters is the number
of those who showed their memorization in the presence of the Prophet and the chain of
transmission reached us in succession. Meanwhile, there are many friends who memorize the
Qur'an but the chain of transmission does not reach us.

From these explanations it is clear to us that the number of hafiz of the Qur'an at the time of
the Prophet was very numerous, and that adhering to memorization in recitation at that time
was one of the characteristics of this ummah. Ibn Jazari ,' the teacher of the reciters of his
time, said: ' The recitation of the Qur'an by sticking to rote rather than the mushafs and books
is one of the privileges given by Allah to this people."

The Collection of the Qur'an in the Meaning of Its Writing in the Prophet's Time.
109 Mabahits Fi Ulum al-Quran

The Prophet had appointed the authors of the Qur'anic revelation from prominent companions,
such as Ali, Mu'awiyah , 'Ubai bin Ka'b and Zaid bin Sabit. When verses came down, he
ordered them to write them down and show them the place of the verse in the surah, so that
writing on the sheet would help memorize it by heart. In addition, some of the Companions
also wrote down the Qur'an that was revealed of their own free will, without being ordered by
the Prophet. they wrote it on date fronds, stone slabs, palm leaves, bark or wood leaves,
saddles, bits of bi bones . natang. Zaid bin Sabit said: "We composed the Qur'an in the
presence of the Messenger of Allah on animal skins."

This shows how much difficulty the Companions endured in writing the Qur'an. Writing tools
are not sufficiently available for them, apart from these facilities. And thus, the writing of this
Qur'an further adds to their memorization.

Jibril recites the Qur'an to the Messenger of Allah on the nights of Ramadan every year.
Abdullah bin Abbas said:

"The Messenger of Allah was the most generous person, and the peak of his generosity was
in the month of Ramadan when he was met by Jibril. He was met by Jibril every night of
Ramadan; Jibril read the Koran to him, and when the Messenger of Allah was met by Jibril he
was very generous."

The companions always offered the Qur'an to the Prophet either in the form of memorization
or writing.

The writings of the Qur'an at the time of the Prophet were not collected in one mushaf, what
was in someone's hand was not necessarily owned by a Jain . Scholars have said that a group
of them, including Ali bin Abi Talib, Mu'az , bin Jabal, Ubai bin Ka'b , Zaid bin Sabit and
Abdullah bin Mas'ud had memorized the entire Qur'an at the time of the Prophet. And they
also mentioned that Zaid bin Sabit was the last person to recite the Qur'an in front of the
Prophet among those mentioned above.

The Messenger of Allah returned to Rahmatullah when the Qur'an had been memorized and
written in the Mushaf in the order mentioned above, the verses and surahs were separated,
or the verses were arranged only and each sura was in one sheet separately and in seven
letters, but the Qur'an has not been collected in one comprehensive (complete) mushaf. When
the revelation comes down immediately memorized by the qurra and written down by the
writers; but at that time it was not necessary to record them in one manuscript, because the
110 Mabahits Fi Ulum al-Quran

Prophet was always waiting for revelations to come down from time to time. In addition,
sometimes there are also verses that erase (remove) something that was revealed before.
The arrangement or order of writing of the Qur'an is not according to the nuzul order, but every
verse that was revealed was written at the place of writing in accordance with the Prophet's
instructions, he explained that such and such verses must be placed in such and such surah.
If (during the Prophet's time) the entire Qur'an was collected between two covers in one
manuscript, this would certainly bring about a change if the revelation came down again. Az-
Zarkasyi said: 'The Qur'an was not written down in one Mushaf at the time of the Prophet so
that it would not change over time. Therefore, the writing was carried out later after the Qur'an
had finished being revealed, namely with the death of the Prophet.”

It is with this understanding that what is narrated from Zaid bin Sabit is interpreted, who said:
"The Messenger of Allah has died, while the Qur'an has not been collected at all." This means
that the verses and surahs have not been collected in an orderly manner in one manuscript.
Al- Khattabi said: 'The Messenger of Allah did not collect the Qur'an in one manuscript
because he was always waiting for the nasikh verses of some of his laws or readings. After
the end of his descent with the death of the Messenger of Allah, then Allah inspired the writing
of the complete mushaf to the Rashidun Khulafa'ur in accordance with His true promise to this
people regarding the guarantee of its maintenance. And this happened for the first time during
the time of Abu Bakr on the consideration of Umar's proposal."

The collection of the Qur'an at the time of the Prophet was called: a) memorization; and b) the
first bookkeeping.

Collection of the Qur'an at the Time of Abu Bakr

Abu Bakr ran Islamic affairs after the Prophet. Ig was faced with major events regarding the
apostasy of some Arabs. Therefore he immediately prepared an army and sent it to fight the
apostates. The Battle of Yamamah which took place in the twelfth year of Hijri involved a large
number of companions who memorized the Qur'an. In this battle seventy reciters from the
Companions died. Umar bin Khattab was very worried about this fact, so he went to Abu Bakr
and proposed to him to collect and record the Qur'an because he was afraid it would be
destroyed, because the battle of Yamamah had killed many reciters.

On the other hand, Umar was also worried that wars in other places would kill many reciters
as well so that the Qur'an would be lost and destroyed. Abu Bakr rejected this proposal and
111 Mabahits Fi Ulum al-Quran

objected to doing what the Prophet had never done. But Umar still persuaded him, so Allah
opened Abu Bakr's heart to accept Umar's proposal. Then Abu Bakr ordered Zaid bin Sabit,
considering his position in qira'at , writing, understanding and intelligence as well as his
presence at the last reading. Abu Bakr told him about Umar's worries and suggestions. At first
Zaid refused as Abu Bakr had before him. The two of them then exchanged opinions, until
finally Zaid was able to accept graciously the order to write the Qur'an. Zaid bin Sabit began
this arduous task by relying on the memorization in the hearts of the Qur'ans and the notes in
the writers. Then the sheets (collection) were kept in the hands of Abu Bakr. After he died in
the thirteenth year of Hijri, the sheets passed into Umar's hands and remained in his hands
until he died. Then the Mushaf passed into the hands of Hafsah, Umar's daughter. At the
beginning of Uthman's caliphate, Usman requested it from Hafsah's hands.

Zaid bin Sabit said: "Abu Bakr called me to convey the news about the victims of the Yamamah
war . It turned out that Umar was already there. Abu Bakr said: "Umar had come to me and
said that the war in Yamamah had claimed many victims from among the Qurra ; and he was
worried that the killing of the Qur'an would also occur in other places, so that most of the
Qur'an would be destroyed. He suggested that I order someone to collect the Koran. So I said
to him, how is it possible that we will do something that the Prophet never did? But Umar
replied and swore, By Allah, the deed was good. He kept persuading me so that Allah opened
my heart to accept his suggestion, and finally I agreed with Umar. Therefore seek the Koran
and collect it.” "By Allah", said Zaid further, 'if they asked me to move the mountain, it would
not be more difficult for me than the order to collect the Koran. Therefore I replied: 'Why do
you both want to do something that the Prophet never did?' Abu Bakr replied: 'By Allah, it is
good.' Abu Bakr kept persuading me so that Allah opened my heart as He had opened the
hearts of Abu Bakr and Umar. So I started looking for the Koran. I collected it from palm fronds,
stone fragments and from the memorization of the memorizers , until finally I got the end of
the surah Tawbah was with Abu Khuzaimah al -Ansari, which I did not get from other people,
Indeed, an apostle has come to you from your own people ... until the end of the sura. The
sheets (the results of my work) were then kept in the hands of Abu Bakr until his death, After
that passed into Umar's hands while he was still alive, and then in the hands of Hafsah bint
Umar."

Zaid bin Sabit acted very carefully, carefully. He does not suffice on mere memorization
without being accompanied by writing. Zaid's words in the statement above: "And I got the end
of Surah Tawbah from Abu Khuzaimah al -Ansari, which I did not get from anyone else" does
not eliminate the meaning of this caution and does not mean that the end of Surah Tawbah is
not mutawatir. But what is meant is that he did not get the end of the Tawbah chapter in a
112 Mabahits Fi Ulum al-Quran

written state other than Abu Khuzaimah. Zaid himself memorized it and so did many of his
companions who memorized it. These words were born because Zaid adhered to
memorization and writing. So, the verse the end of the Tawbah surah has been memorized
by many friends, and they witnessed the verse being recorded. But the record is only found in
Abu Khuzaimah al -Ansari.

Ibn Abu Daud narrated through Yahya bin Abdurrahman bin Hatib , who said: "Umar came
and said: 'Whoever receives from the Messenger of Allah something from the Qur'an, let him
convey it.' They wrote the Qur'an on sheets of paper, wooden planks and date palm fronds,
and Zaid would not accept anything from anyone about the Qur'an until it was witnessed by
two witnesses.” This shows that Zaid was not satisfied with merely writing before the writing
was witnessed by the person who received it by hearing (directly from the Prophet), even
though Zaid himself knew it by heart. Yes, he acted like this because he was very careful. And
it was also narrated by Ibn Abu Daud through Hisham bin ' Urwah , from his father, that Abu
Bakr said to Umar and Zaid: "Sit both of you at the door of the mosque. If someone comes to
you bringing two witnesses on something from the Book of Allah, then write it down." The
narrators of this hadith are trusted people, even though the hadith is munqati ' (broken). Ibn
Hajar said: "What is meant by two witnesses is memorization and notes."

As- Sakhawi ? mentioned in Jamalul Qurrd ', what is meant is that the two witnesses witnessed
that the note was written in the presence of the Prophet; or the two witnesses testify that the
record agrees with one of the ways in which the Qur'an was revealed. Abu Syamah said:
"Their intention was that Zaid did not write down the Qur'an unless it was taken from the
original source which was recorded in the presence of the Prophet, not merely from
memorization. Therefore Zaid said about the end of sura Tawbah, 'I did not get it from anyone
else. ' means 'I did not get it in writing to other people,' because he does not consider it
sufficient to be based solely on memorization without notes."

We already know that the Qur'an was recorded before that time, namely at the time of the
Prophet; but still scattered on the skins, bones and palm fronds. Then Abu Bakr ordered that
the Notes be collected in one Mushaf, with verses and suras which were arranged and written
very carefully and included the seven letters by which the Qur'an was revealed. Thus, Abu
Bakr was the first person to collect the Qur'an in one manuscript in this way, in addition to the
personal manuscripts of some of his companions, such as Ali's, Ubai's and Ibn Mas'ud 's .
However, these mushafs were not written in the manner described above and were not worked
on with the utmost precision and care, nor were they compiled in an orderly manner which
only contained verses whose readings were not mansukh and ijma' like Abu Bakr's mushaf.
113 Mabahits Fi Ulum al-Quran

Privileges like this only exist in the compilation of the Qur'an that was done by Abu Bakr.
Scholars are of the opinion that the naming of the Qur'an with "Mushaf" only appeared since
then, when Abu Bakr collected the Qur'an. Ali said: "The person who has the greatest reward
in terms of manuscripts is Abu Bakr. May Allah bestow His mercy on Abu Bakr. He was the
first person to collect the Book of Allah."

This collection is called the second collection.

Collection of the Qur'an in the Uthmanic Period

The spread of Islam expanded and the qurra were scattered in various areas, and residents
in each area studied qira'at (recitations) from reciters sent to them. The ways of reading (
qira'at ) of the Qur'an that they bring differ in line with the differences in the "letters" by which
the Qur'an was revealed. When they gather at a meeting or on a battlefield, some of them are
surprised at the difference this qira'at . Sometimes some of them feel satisfied because they
know that the differences are all based on the Messenger of Allah. But this situation does not
mean that it will not instill doubts in new generations who have not seen the Prophet, so that
there is a discussion about which readings are standard and which are which is more standard.
And in turn it will lead to conflict with each other if it continues to be broadcast, it will even lead
to enmity and sinful acts. Such slander must be resolved immediately.

When the Armenian and Azarbaijan wars broke out with the people of Trak , one of the people
who took part in raiding the two places was Huzaifah bin al -Yaman. He saw many differences
in the ways of reading the Qur'an. Some of the readings are mixed with errors; but each
defends and adheres to his readings, and opposes everyone who violates his readings and
even . they disbelieve one another. Seeing this fact, Huzaifah immediately turned to Usman
and reported to him what he had seen. Usman also informed Huzaifah that some of the
differences would also occur in those who teach qiraat to children. The children will grow up
while there are differences in qiraat between them. Friends of charity are concerned about this
fact because they are afraid that the differences will lead to deviations and changes. They
agreed to copy the first sheets that were in Abu Bakr and unite the Muslims on these sheets
with a fixed reading of one letter.

Usman then sent a messenger to Hafsah (to lend Abu Bakr's Mushaf he had) and Hafsah sent
the sheets to him. Then Usman called Zaid bin Sabit al -Ansari, Abdullah bin Zubair, Sa'id bin
'As, and Abdurrahman bin Haris bin Hisham, the last three of these people were from the
114 Mabahits Fi Ulum al-Quran

Quraysh tribe; then ordered them to copy and reproduce the Mushaf, and also ordered that
what Zaid disputed with the three Quraysh to be written in the Quraysh language, because
the Qur'an was revealed in their dialect.

From Anas: "That Huzaifah bin al -Yaman came to Usman. He had fought against the people
of Sham, the Armenian part and Azarbaijan , together with the people of Iraq. Huzaifah was
very surprised by the difference in their readings. Then he said to Usman: 'Save this people
before they get involved in a dispute (in the matter of the Book) as the dispute between the
Jews and Christians.' Usman then sent a letter to Hafsah which said: 'Please would you please
send us the pages with the Koran written on it, we will copy them into several mushafs, after
that we will return them.' Hafsah sent it to Usman, and Usman ordered Zaid bin Sabit, Abdullah
bin Zubair, Sa'id bin 'As and Abdurrahman bin Haris bin Hisham to copy it. They also copied
it into several manuscripts. Usman said to the three Quraysh:

'If you disagree with Zaid bin Sabit about something from the Qur'an, then write it with the
Quraish accent, because the Qur'an was revealed in the Quraish language.'

They carried out the order. After they finished copying it into several mushafs, Usman returned
the sheets. the original sheets to Hafsah. Then Usman sent the new manuscripts to each
region and ordered that all Qur'ans or other manuscripts be burned. Zaid said: 'When we were
copying the mushaf, I remembered one verse from the Ahzab surah that I once heard the
Prophet recited; so we looked for it, and we got it from Khuzaimah bin Sabit al -Ansari. Verse
ity lalah,

Among the believers there are people who are right; what they had promised to Allah. ( al-
Ahzab [33]:23), then we place this verse in that surah in the Mushaf, "

The various 'Asars or the statements of the companions show that the difference in the way
of reading did not only surprise Huzaifah bin al Yaman, but also surprised the other
companions. Ibn Jarir said : " Ya'qub bin Ibrahim told me: Ibn 'Ulyah told me: Ayyub told me,
that Abu Qalabah said: 'During the time of Uthman's caliphate there was a' qiraat teacher
taught someone's qiraat, and other teachers also taught qiraat one day the two groups of
children studying qiraat met and they had disagreements, and this also spread to the teachers.'
Ayyub said: I do not know unless he said: "So they mutually disbelieve one another because
of the difference in qiraat." And it finally reached Caliph Usman, so he made a speech: 'Those
of you who are in front of me have had disagreements and misread the Qur'an. Residents of
areas that are far from us certainly have bigger disputes and mistakes. Unite, O friends of
115 Mabahits Fi Ulum al-Quran

Muhammad, write for everyone one imam [Mushaf Qur'an manual] only!' Abu Qalabah said:
Anas bin Malik told me, he said: "I was one of those who were ordered to write down." Abu
Qalabah said : Sometimes they disagree about one verse, so they ask someone who has
received it from the Messenger of Allah, but that person might be out of town, so they just write
down what is before and after and leave the place where it is, until people it came or was
summoned. When the writing of the mushaf was finished, Caliph Usman wrote a letter to all
residents of the area which said: "I have done such and such. I have erased what is in me, so
erase what is in you."

Ibn Ashtah narrated through Ayyub from Abu Qalabah , the same account. And Ibn Hajar
mentioned in al -Fath that Ibn Abu Daud had also narrated it through Abu Qalabah in al-
Masahif .

Suwaid bin Gaflah said: 'Ali said: 'Say all that is good about Uthman. By Allah, what he has
done regarding the manuscripts of the Qur'an is in our agreement. Usman said: What do you
think about this qiraat? I got the news that some of them say that their giraat is better than
Jain 's giraat . It has come close to disbelief. We said: What do you think? He replied: I am of
the opinion that humans unite in one Mushaf, so that there will be no more divisions and
disputes. We said: That's very good of your opinion.

This statement shows that what Usman did was agreed upon by the companions. The
manuscripts were written with one letter (dialect) of the seven letters of the Qur'an as revealed
so that people unite in one qiraat. And Usman had returned the original sheets to Hafsah, then
he also sent one manuscript each to each region, and kept one manuscript for Medina, namely
his own manuscript which later became known as the "Mushaf Imam" . with what is contained
in previous reports where he said: "Be united, O friends of Muhammad, and write for everyone
one priest [Mushaf Qur'an guidelines]." Then he ordered to burn all other forms of sheets or
manuscripts other than that. The people also accepted the order obediently, while the qiraat
with the other six letters was left out. This decision was not wrong, because the qiraat with
seven letters is not obligatory. If the Prophet had made qiraat with seven letters obligatory all
of that, of course each letter must be conveyed mutawatir so that it becomes evidence . But
they didn't do it. This shows that the qiraat with seven letters is included in the category of
relief. And that what is obligatory is to convey some of the seven letters mutawatir. And this is
what happened .

Ibn Jarir said regarding what Usman had done: "He united the Muslims in one manuscript and
one letter, while the other manuscripts were torn up. He ordered emphatically that anyone who
116 Mabahits Fi Ulum al-Quran

has mushafs that are different from the ones agreed to burn those mushafs. The people also
supported him obediently, and they saw that in this way Uthman had acted according to
instructions and was very wise. So the people left the qiraat with the other six letters, according
to the request of the just leader; as proof of the people's obedience to him and out of
consideration for the good of them and the generations to come. Thus all the other qiraat have
been destroyed and their traces are also gone. Now there is no way for people who want to
read with the seven letters and the Muslims have also rejected giraat with other letters without
denying their truth or some of them . But it is for the good of the Muslims themselves. And now
there is no qiraat for Muslims other than a qiraat with one letter that has been chosen by their
wise and sincere imam. There are no more qiraat with other six letters.

If some people who are weak in knowledge say: How can they leave the qiraat that the
Messenger of Allah has recited and are also ordered to read in that way? So the answer is: In
fact the Prophet's order for them to read it was not an order indicating obligatory and fardu,
but indicating permissibility and relief (rukhsah). Because if the qiraat with the seven letters
had been made obligatory upon them, knowledge of each of the seven letters would have
been obligatory for those who have evidence to convey it, the message must be certain and
doubts must be removed from the reciters. And because they did not convey this, then this is
proof that in matters of qiraat they may choose, after there are people who convey the Qur'an
among the people whose delivery becomes evidence for some of the seven letters.

If this is indeed the case, then they are not seen as having abandoned the task of conveying
all of the seven qiraat, which. it is their duty to deliver it. Their obligation is what they have
done. Because what they have done turned out to be very useful for Islam and the Muslims.
Therefore doing what is their own obligation is more important than doing something that will
be more disastrous to Islam and its adherents than saving it."

Difference between Collection of Abu Bakr with Usman

From texts on explained that collection ( mushaf by) Abu Bakr is different with collected by
Usman in his motives and methods. Abu Bakr's motive was his concern for the loss of the
Qur'an because of the many huffaz who died in wars which claimed many lives for the reciters.
Usman's motive for collecting the Qur'an was due to the many differences in the ways of
reading the Qur'an that he witnessed himself. in the regions and they blame each other.
117 Mabahits Fi Ulum al-Quran

The collection of the Koran by Abu Bakr was to move all the writings or notes of the Koran
which were originally scattered with animal skins, bones and palm fronds, then collected in
one manuscript, with the verses and surahs arranged and limited. on readings that are not
mansukh and include the seven letters as when the Qur'an was revealed.

Whereas the collection that Usman did was to copy it in one letter out of the seven letters, to
unite the Muslims in one Mushaf and one letter that they read without the other six letters.
Ibnut Tin and others said: “The difference between Abu Bakr's collection and Usman's
collection was that Abu Bakr's collection was caused by fears that some of the Koran would
be lost due to the deaths of those who memorized it, because at that time the Koran had not
yet been collected in one place. Then Abu Bakr collected them in sheets by arranging the
verses and surahs, according to the instructions of the Prophet to them. While the gathering
of Usman was caused by the many differences in terms of qiraat, so they read it according to
their respective accents freely and this caused mutual blaming. Fearing that a 'disaster' would
arise, Usman immediately ordered to copy the sheets into one Mushaf by orderly/arranging
the suras and limiting them to only the Quraysh language on the grounds that the Qur'an was
revealed in their (Quraish) language, even though in Initially it was permitted to read it in a
language other than Quraysh in order to avoid difficulties. And according to him this need has
ended, that's why he limited it to only one accent." Al Haris al-Muhasibi said: ”What is well-
known among the people is that Uthman was the collector of the Qur'an. In fact, this is not the
case;

Usman was just trying to unite the people in one kind (face) of qiraat. Ita also based on an
agreement between him and the Muhajirin and Ansar who were present before him, and after
there were fears of chaos arising because of the differences that occurred between the people
of Iraq and Sham in the way of qiraat. Prior to that, these manuscripts were read with various
kinds of qiraat which were based on the seven letters from which the Qur'an was revealed.
While the first to collect the Qur'an in its entirety (complete) was Abu Bakr as-Siddiq.”

With his efforts, Usman has succeeded in avoiding the emergence of slander and eroding
sources of dispute and protecting the Qur'an from additions and deviations throughout the
ages.

The scholars differed on the number of manuscripts sent by Usman to various regions:
118 Mabahits Fi Ulum al-Quran

A. Some say that in total seven manuscripts were sent to Mecca, Syria, Basrah, Kufa , Yemen,
Bahrain and Medina. Ibn Abu Daud said: "I heard Abu Hatim as- Sijistani say: 'Seven mushafs
have been written, then sent to Mecca, Syria, Yemen, Bahrain, Basra, Kufah and

one was detained in Medina.'”

B. It was also said that there were four in total, each of which was sent to Iraq, Syria, Egypt
and the Mushaf of the Imam; or sent to Kufah , Basrah, Syam and Mushaf Imam. Said Abu
'Amr ad -Dani in al -Mugni': "Most of the scholars are of the opinion that when Uthman wrote
the Mushaf, he made four copies and he sent one each to each region: to Kufah , Basrah,
Sham and left one fruit for himself.”

C. Some say that there are five of them. AsSuyuti said that this opinion is popular.

As for the sheets that were returned to Hafsap , they remained in his hands until he died. After
that the sheets were destroyed, and it was also said that the sheets . the sheets were taken
by Marwan bin Hakam and then burned.

Almost none of the manuscripts written by Usman have now been found. Information narrated
by Ibn Kasir in his book Fada'ilul Qur'an states that also found one of them in the Damascus
mosque in Sham, the Mushaf was written on sheets which he said were made of camel skin.
And he also narrated that this Sham manuscript was brought to Ing. gris after a time in the
hands of the Russian emperor in the Leningrad library . It is also said that the Mushaf was
burnt in the Damascus mosque in 1310 AH.

The collection of the Qur'an by Usman is called the third collection which was carried out on
25 H.

Doubt That Must Be Rejected

There are some doubts that are inflated by lustful people to undermine faith in the Qur'an and
the accuracy of its collection. Here we will point out some of the important things among them
and then answer them.
119 Mabahits Fi Ulum al-Quran

I. They say, the old sources (484r) indicate that there are parts of the Qur'an which were not
written down in these mushafs which are in our possession. As evidence (argument) he put
forward:

A. "Aisyah said: 'The Messenger of Allah once heard someone reading the Qur'an in the
Mosque, then he said: 'May Allah have mercy on him. He has reminded me of such and such
a verse from such and such a surah.' In another narration it is said: 'I have aborted it from such
and such verses.' And there is another history that says 'I have been made to forget about it.'”

This argument can be answered that the Prophet's memory of one or several verses that he
forgot or he dropped due to forgetting should not raise doubts in terms of the collection of the
Qur'an because a history that contains the expression "aborted" has also been interpreted by
another tradition, "I have been made forget about it” ( lice unsituated ). This shows that what
is meant by "aborting" is "forgetting", as also shown by the words "has reminded me".
Forgetfulness or forgetting could have happened to the Prophet in things that did not damage
the Tabligh. In addition, these verses had been memorized by the Prophet, recorded by the
revelation writers and memorized by his companions. Memorization and note-taking have also
reached the mutawatir level. Thus the forgetfulness experienced by the Prophet afterwards
did not affect the accuracy (accuracy) in the collection of the Qur'an. This is the meaning of
the hadith above. Therefore, the reading of this person, who was only one of the memorizers
whose number reached the level of mutawatir, reminded the Prophet, "He has reminded me
of such and such verses and such and such verses."

B. Allah says in Surah A'la :

"We will recite (the Qur'an) to you (Muhammad), so you will not forget, unless Allah wills." ( al-
A'la [87]:6-7) The exception in this verse shows that there are several verses that the Prophet
forgot.

Regarding this it can be answered that Allah has promised His Messenger to recite the Qur'an
and preserve it and secure it from forgetting, as confirmed in His words : "We will recite (the
Qur'an) to you (Muhammad), so you will not forget. ” But because this verse gives the
impression that it is a must, even though Allah does what He wills freely, "He is not asked
about what He has done, and they will be questioned" (al -Anbiya' [21 ] : 23), then the verse
immediately follows with the exception, "unless God will . will”, to show that the notification
regarding the recitation of the Qur'an to the Messenger and safeguarding him from
forgetfulness did not come out of His will either, because, for Allah, there is nothing that cannot
120 Mabahits Fi Ulum al-Quran

be done. Shaykh Muhammad Abduh put forward in interpreting the verse as follows: "Because
the promise is stated in an expression that shows necessity and is eternal, so that sometimes
it gives the impression that Allah's power does not include anything other than that, and that
such things are seen as having come out of His will, then an exception will be brought with His
word, Unless Allah wills. Because, if He wants to make you (Muhammad) forget something,
nothing can defeat His will.

Thus, what is meant here is the 'total elimination of forgetfulness.' They say: Such
understanding is like the words of a person to his friend: 'You share with me in what I have,
unless Allah wills.' With these words he does not mean to exclude something, because such
expressions are very few or rarely used to show the meaning of nafi (negative). And like this
is also the purpose of the exception in His words to Surah Hud: As for those who are happy,
their place is in heaven, they are eternal in it as long as there is heaven and earth, unless your
Lord wills (another); as an unfailing gift (Hud [11]:108). Exceptions like this are to show that
immortality and eternality are solely due to the mercy and breadth of God's grace, not a
necessity and obligation for Him.

and if he wishes to remove it, then no one can hinder.

Regarding the narration, that the Prophet had forgotten something that needed to be
reminded, then if that is true, this does not concern the Book and the laws of Allah which were
sent down to the Prophet to be conveyed to the people. Thus all the opinions raised by people
other than what we have put forward are the infiltration of atheists who enter into the minds of
the heedless, to desecrate what has been sanctified by God. Because it is inappropriate for
people who know the position of the Messenger of Allah and believe in the Book of Allah to
hold on to such an opinion even in the slightest.”

II. They say, in the Koran there is something that is not the Koran. For this opinion, they argue
with a history which states that Ibn Mas'ud denied that Surah an-Nas and al -Falaq were part
of the Qur'an. Against this opinion, the following answer can be put forward, namely that the
history received from Ibn Mas'ud is not true, because it is contrary to the consensus of the
people. An-Nawawi said in Syarh al-Muhazzab : "The Muslims agree that the two surahs ( an-
Nas and al -Falaq) and surah Fatihah are included in the Qur'an. And anyone who denies
them, even in the slightest, is an infidel. Meanwhile, the narration received from Ibn Mas' ud
is false, invalid." Ibn Hazm argues that this history is a lie and falsification of the name (against)
Ibn Mas'ud .
121 Mabahits Fi Ulum al-Quran

If this history is true, what can be understood is that Ibn Mas'ud never heard the two
mu'awwizatain surahs , namely surah an-Nas and surah al -Falaq, directly from the Prophet,
so he stopped and did not comment on them. Besides that, Ibn Mas'ud 's denial cannot
invalidate the consensus ( ijma ') of the Muslims that the two Surahs are part of the Qur'an
which is mutawatir. This argument can also be used to answer the issue which states that Ibn
Mas'ud 's mushaf does not contain the surah Fatihah because Fatihah is the Ummul Qur'an,
the mother of the Qur'an, whose Qur'anic status no one doubts.

III. A bunch shia extremists alleged that Abu Bakr, Umar and Usman had altered the Koran
and aborted several of its verses and surahs. They (Abu Bakar cs .) have replaced it with the
Ummatun pronunciation hi arba min ummatin "One group that is more numerous than the
other group" ( an -Nahl [16]: 92), whose origin is: A'immatun hi azka min a'immatikum "Imam
. imams who are holier than your priests', they also aborted from surah Ahzab the verses
regarding the primacy of "Ahlul Bait" which is the same length as sura al-An'am , and aborted
them too surah on total dominion ( al -territory) of the Qur'an.

Against this group it can be stated that the accusations are false, baseless nonsense and
accusations without evidence. Even talking about it is foolishness. In addition, some Shi'a
scholars themselves wash their hands of this kind of stupid opinion. And what was received
from Ali, the person they relied on ( tasyayyu ') contradicts that and even shows an agreement
( ijma ') regarding the mushaf of the Qur'an written in the Mushaf. It is narrated that Ali said
regarding the collection of the Qur'an by Abu Bakr: "The man who has contributed the most to
the Mushafs of the Qur'an was Abu Bakr, may Allah have mercy on him, because he was the
first person to collect the Kitabullah." Ali also said regarding Usman's collection of the Qur'an:
"O people, fear Allah. Avoid being excessive (hostile) towards Usman and your saying that it
was he who burned the mushafs. By Allah, he burned them with the consent of us, the
companions of the Messenger of Allah .” He further said: "If it were me who was the ruler
during Uthman's time, of course I would have treated those manuscripts as Usman did."

What was narrated from Ali himself silenced the liars who thought that they were Ali's
defenders, so that they dared to fight for something they did not know about because of their
blind fanaticism towards Ali, while Ali himself was free from them.

ORDER VERSES AND SURAH

122 Mabahits Fi Ulum al-Quran

Verse Order

The Qur'an consists of surahs and verses, both short and long. Verses are a number of Allah's
words contained in a sura of the Qur'an. Surahs are a number of verses of the Qur'an that
have! beginning and end. This order or sequence of verses of the Qur'an is tauqifi , the
provisions of the Prophet. Some scholars narrated that this opinion is iyma ', including az -
Zarkasyi in al -Burhan and Abu Ja'far ibnuz Zubair in his Munasabah , where he said: "The
orderly verses in the surahs are based on tauqifi from the Messenger of Allah and on his
orders, without being disputed by Muslims." As-Suyuti has confirmed this, he said: ' Ijma ' and
similar texts confirm that the order of the verses is taufiqi , without a doubt." Gabriel revealed
several verses to the Prophet and showed him the place where these verses should be placed
in the sura or verses that were revealed before him. Then Rasulullah ordered the authors of
the revelation to write it in that place. He said to them: 'Put these verses in the sura where it
is mentioned like this and this,' or 'Put this verse in such and such a place.' The arrangement
and placement of these verses is as told by the Companions to us. Usman bin Abil 'As said:

"I was sitting beside the Messenger of Allah, suddenly his eyes became sharp and then
returned to normal. Then he said, 'Gabriel has come to me and ordered me to put this verse
in the place of this surah: Verily Allah commands (you) to apply justice and do good and give
to relatives...'” ( an -Nahl [16]:90).

Usman stopped when collecting the Koran at the place of each verse of a sura in the Koran
and, even though the verse has been in. mansukh law, without changing it. This shows that
writing verses in an orderly manner like this is tauqifi .

Ibnuz Zubair said: "I told Usman that the verse: And those who died among you leaving behind
wives ... ( al -Baqarah [2]:234) has been dimansukh by another verse. But, why do you write
it down or let it be written down? He replied: 'My nephew, I have not changed anything from
its place.'

There are a number of hadiths which show the primacy of certain verses from certain surahs.
This shows that the order of the verses is tauqifi . Because if the order could be changed, of
course the verses would not be supported by these hadiths.

It was narrated from Abu Darda 'in the hadith marfu ': "Whoever memorizes ten verses from
the beginning of surah Kahf, Allah will protect him from the Dajjal ." And in another editorial it
says: "read the last ten verses of surah Kahf..." There are also other hadiths which show the
123 Mabahits Fi Ulum al-Quran

location of certain verses in their place. Umar said: "I did not ask the Prophet about anything
more than I asked him about kalalah, to the extent that the Prophet pressed his finger to my
chest and said: 'Is it not enough for you the verse that was revealed in the summer, which is
at the end of Surah Nisa' ?

In addition, it is also accepted that the Prophet recited a number of surahs in an orderly manner
during prayers or in his Friday sermons , such as surah Baqarah, Ali 'Imran and Nisa.' Also an
authentic hadith states that the Messenger of Allah recited surah Al'raf in the Maghrib prayers
and in the Friday Fajr prayers read surah Alif Lam Mim. Tanzilul bible la lost fihi ” (as-Sajdah),
and Hal ata ' alal insani ( ad-Dahr ); also read surah Qaf at the time of the sermon ; Surah
Jumu'ah and Surah Munafiqun in Friday prayers.

Jibril always repeated and checked the Qur'an that he had conveyed to the Prophet once
every year, in the month of Ramadan and in the last year of his life twice. And this last
Recitation of Gabriel is like the order in which it is known today.

Thus, the order of the Qur'anic verses as they are in the mushafs circulating among us is
tauqifi , without a doubt Jagi . As-Suyuti, after mentioning the hadiths regarding certain surahs,
stated: "The recitation of the surahs by the Prophet in the presence of his companions shows
that the order or arrangement of the verses is tauqifi . Because, the friends will not arrange it
in an order that is different from what they heard from the Prophet's reading. Then the order
of verses like this will arrive at the mutawatir level."

Surah Order

The scholars differed on the order of the surahs of the Qur'an.

A. It was said that the order of the sura was fauqifi and was handled directly by the Prophet
as Gabriel had told him on God's orders. Thus, the Qur'an at the time of the Prophet had its
surahs arranged in an orderly manner in the orderly manner of the verses, as is in our hands
today, namely the orderly manuscripts of Uthman, which none of his friends opposed. This
shows that there has been an agreement ( ijma ') on the order of the sura, without any dispute.

What supports this opinion is that the Prophet had read several surahs in an orderly manner
in his prayers. Ibn Abi Syaibah narrated that the Prophet once recited several mufassal surahs
[short surahs] in one cycle. Bukhari narrated. it is from Ibn Mas'ud , that he said about the
124 Mabahits Fi Ulum al-Quran

surahs of Bani Isra'il , Kahfi, Maryam, Taha and Anbiya': 'Those surahs were among those
that were revealed in Mecca and were the first ones I learned.”” Then he mentioned the surahs
-the surahs are sequentially in the orderly arrangement as they are today.

It has been narrated through Ibn Wahb , from Sulaiman bin Bilal, he said: "I heard Rabi'ah
being asked by people, 'why did the surahs of Baqarah and Ali 'Imran take precedence, even
though before the two surahs had been revealed eighty surahs of Makki, while both of them
were revealed in Medina?' He replied: 'The two surahs are indeed first and the Qur'an was
collected according to the knowledge of those who collected it.' Then he said: "This is
something that must happen and there is no question about it."

Ibnul Hisér said: "The order of the surahs and the placement of the verses in their places is
based on revelation. Rasulullah said: 'Put this verse in this place.' This has also been
reinforced by excerpts or narrations that are mutawatired in an orderly manner, from the
readings of the Prophet and the ijma ' of the companions to place or compile them like this in
the Mushaf.”

B. It is said that the order of the sura is based on the ijtihad of the Companions, bearing in
mind that there are differences in the order in their mushafs. For example Ali's mushaf is
arranged according to the order of nuzul, ie starting with Iqra', then Muddassir , then Nun,
Qalam , then Muzzammil , and so on until the end of the Makki and Madani surahs.

In Ibn Mas'ud 's mushaf , the first surah Baqarah was written, then Nisa' and then Ali 'Imran.

In Ubai's mushaf, the first to be written was Fatihah, Bagarah , then Nisa' and then Ali 'Imran.

It was narrated, Ibn Abbas said: 'I asked Usman: What prompted you to take Anfal which
belongs to the category of masdnit and Bara'ah which includes mi'in ' for you to combine the
two into one without you writing between them Bismillahir rahmanir uterus, and you also put it
on as- sa'ut giwal [seven long surahs]? Usman replied: Surahs have come down to the
Messenger of Allah which have number of verses. When a verse was revealed to him, he
summoned some of the authors of the revelation and said: 'Put this verse in a surah which
contains such and such verses.' Surah Anfal is one of the first surahs to be revealed in Medina,
while Surah Bara'ah is one of the last to be revealed. The story in sura Anfal is similar to the
story in sura Bara'ah, so I thought that sura Bara'ah was part of sura Anfal. And until his death
Rasulullah did not explain to us that sura Bara'ah is part of sura Anfal. Therefore, I combined
125 Mabahits Fi Ulum al-Quran

the two surahs and between the two I did not write Bismillahir Rahmanir Rahim and I also put
it on As- Sab'ut tiwal .”

C. It is said that some of the surahs are orderly , and some are based on the ijtihad of the
Companions. For example, information showing orderly as- sab'ut tiwal , al-hawamim and al -
mufassal during the Prophet's lifetime.

narrated,

"That if you want to go to bed, the Messenger of Allah gathered his palms together then blew
on them and then recited Qul huwallahu ahad and mu'awwidzatain .”

Ibn Hajar said: "The order of some of the surahs or most of them cannot be rejected as tauqifi
. " To support this opinion, he put forward the hadith of Huzaifah as- Saqafi , which among
other things contains:

"The Messenger of Allah said to us, 'the time has come for me to recite the hizb (section) of
the Qur'an, so I don't want to leave before it is finished.' Then we asked the companions of
the Messenger of Allah: How did you divide the Qur'an? They replied: We divided it into three
suras, five suras, seven suras, nine suras, eleven suras, thirteen suras, and the almufassal
part from Qaf until we finish it . .”

Ibn Hajar said further: "This shows that the order of the surahs as contained in the Mushaf
now was the order of the surahs at the time of the Prophet." And he said: "But it is also possible
that what was orderly at that time was only the mufassal section, nothing else."

When discussing these three opinions, it is clear to us that the second opinion, which states
the order of the suras. based on the ijtihad of friends, not relying on and based on a
proposition. This is because some of the Companions' ijtihad regarding the order of their
particular manuscripts was their endeavor before the Qur'an was collected in an orderly
manner. When during Usman's time the Qur'an was collected, the verses and surahs were
arranged in one letter (accent) and the people agreed with it, then the mushafs that were in
their possession were abandoned. If the order had been the result of ijtihad, they would have
stuck to their own manuscripts.

Regarding the hadith about surah Anfal and Taubah narrated from Ibn Abbas above, the isnad
in each narration revolves around Yazid al-Farisi who Bukhari categorized in the du'afa ' group.
126 Mabahits Fi Ulum al-Quran

Besides that, in this hadith there is also confusion regarding the placement of the Basmalah
at the beginning of the sura, which gives the impression that Uthman determined it according
to his own opinion and also abolished it according to his own opinion. Therefore, in his
comments on this hadith to Musnad Imam Ahmad, Shaykh Ahmad Syakir stated: "The hadith
has no origin." At best the hadith only shows the disorder of the two suras.

Meanwhile the third opinion, which states that some of the surahs are tauqifi orderly and some
others are ijtihadi in nature, the arguments only focus on the texts which show orderly tauqifi
. As for the ijtihadi part, it does not rely on the argument that shows the orderly ijtihadi. This is
because a decision that is tauqifi with its arguments does not mean that anything other than
that is the result of ijtihad. Besides that, only a very few are of this nature.

Thus, it remains that the order of the surahs is tauqifi , just like the order of the verses. Abu
Bakr ibnul Anbari said: "Allah has sent down the entire Qur'an to the heavens of the world.
Then He sent it down gradually over twenty years. A surah came down because of an incident
that happened and a verse came down as an answer for someone who asked, while Jibril
always informing the Prophet where the surahs and verses should be placed. Thus the
arrangement of the surahs, like the arrangement of verses and accents of the Qur'an, all
originates from the Prophet. Therefore, whoever puts a sura first or ends it, he has corrupted
the order of the Koran.”

Al- Kirmani in al -Burhan said: ''The order of the sura as we know it today is according to Allah
in the Lawh Mahfiz , the Qur'an is according to this order. And according to this order the
Prophet also read before Gabriel every year what he collected from Gabriel. The Prophet
recited before Gabriel according to this order in the year of his death twice. And the last verse
that was revealed was: And protect yourself from (the punishment that occurred on) the day
when you were all returned to Allah. ( al -Baqarah [2]:281). Then Jibril ordered him to put this
verse between the verses on usury and the verse on debts.

As-Suyuti leaned towards Baihaqi's opinion which said: "The Koran at the time of the Prophet
had its surahs and verses arranged according to this order except for Anfal and Bara'ah,
because of Usman's hadith."

Surahs and Verses of the Qur'an

127 Mabahits Fi Ulum al-Quran

There are four parts to the surahs of the Qur'an: 1) at-Tiwal , 2) al Mi'un , 3) al-Masani , and
4) al -Mufassal. In the following we present briefly the strongest opinion regarding the four
passages:

1) At- Tiwal there are seven surahs, namely Baqarah, Ali “Imran, Nisa', Ma'idah , An'am , A'raf
and the seventh one which says - Anfal and Bara'ah at the same time because they are not
separated by basmalah between both of them. And it is also said that the seventh is surah
Yunus.

2) Al- Mi'un , namely surahs with more than one hundred verses or thereabouts.

3) Al- Masani , namely surahs whose number of verses is below al-Mi'un . Named Masani ,
because the surah was repeated, he read more than at-Tiwal and al-Mi'un .

4) Al-Mufassal, it is said that these surahs start from surah Qaf, some say start from sura
Hujurat , some also say start from another sura. Mufassal is divided into three: Tiwal , ausat
and qisar . Mufassal tiwal starts from surah Qaf or Hujurat to 'Amma or Buruj. Mufassal ausat
starts from sura 'Amma or Buruj to Duha or Lam Yakun, and mufassal qisar starts from Duha
or Lam Yakun to the last surah of the Qur'an.

Named mufassal, because of the many fasl (separation) among q .

the surahs with basmalah.

There are one hundred and fourteen surahs in the Qur'an. And it is also said that there are
one hundred and thirteen surahs, because surahs Anfal and Bara'ah are considered one sura.
The number of verses is more than 6,200, but this "excess" is still disputed. The longest verse
is the verse about debts, while the longest sura is the Baqarah sura. This kind of division
makes it easier for people to memorize it, encourages them to study it and reminds the reader
of the surah that he has taken sufficient and adequate amounts of the main points of religion
and the laws of the Shari'a .

Ar- Rasmul Ottoman

We have already discussed the collection of the Qur'an at the time of Uthman. Zaid bin Sabit
along with three Quraysh had followed a special method of writing the Qur'an that was
128 Mabahits Fi Ulum al-Quran

approved by Usman. The scholars named this method ar-Rasmul ' Usmant lil Mushaf, namely
by ascribing it to Usman. But then they differed on his legal status.

1. Some of them are of the opinion that this Rasam Usmani for the Qur'an is taugifi in nature
which must be used in writing the Qur'an, and must be truly purified. They attribute the tauqifi
in writing this Qur'an to the Prophet.

"They mentioned that the Prophet once said to Mu'awiyah , one of the authors of the revelation:
"Put down the ink, use the pen, straighten it up", distinguish " sin ", don't tilt the "mim", improve
the pronunciation of 'Allah', lengthen it " Ar-Rahman”, make 'Ar-Rahim" and put your pen to
your left ear; for that will remind you more.”

quoted his teacher, Abdul Aziz ad-Dabbag , as telling him that, “The Companions and other
people did not interfere by a hair's breadth in the writing of the Qur'an . It was he who ordered
them to write it in the form as it is known today, by adding alifs or subtracting them because
there are secrets that cannot be understood by reason. That is one of God's secrets given to
His glorious book , which He did not give to other heavenly books. Just as the composition of
the Qur'an is a miracle, so its writing is also a miracle.”

They searched in the rasm (written variety) for secrets that led to the Uthmanic rasam being
a clue to some hidden and subtle meanings, such as the addition of "ya" to the writing of the
word " aydin " cash contained in His words:. (And the sky We built with Our hands) ( az-Zariyat
[51]:47); where the word is written like this. This is based on the well-known rule: "Adding
letters in the form of a sentence indicates adding meaning."

This opinion does not come from the Prophet, who proves that rasm is tauqifi . But in fact it
was the writers who used these terms and methods during Usman's time with his permission,
and even Usman had given them guidelines, in his words to three Quraysh: "If you (three of
you) disagree with Zaid bin Sabit regarding writing a pronunciation Qur'an, then write it
according to the Quraysh dialect, because it was revealed in their dialect.” When they
disagreed on writing " rabir'ul" , Zaid said: "tabuh" but some people from among the Quraysh
said "tabuh", then they complained about it to Usman, Usman said: "Write 'ark', because the
Qur'an was revealed in Quraysh."

2. Many scholars argue that rasm Usmani is not a taudif from the Prophet, but is only a way
of writing that is approved by Usman and well received by the people, so that it becomes a
necessity that must be used as a guide and cannot be violated. Asyhab said: Malik was asked:
129 Mabahits Fi Ulum al-Quran

Is it permissible for the Mushaf to be written according to the spelling (writing rules) that people
have made? Malik replied: No, except according to the first writing procedure. (Narrated by
Abu 'Amr ad -Dani in al-Mugqni '). Then Asyhab also said : "And there is no one who violates
this race among Muslim scholars." In another place Asyhab said: 'Malik was asked about the
letters in the Qur'an such as " wawu " and "alif', is it permissible to change the two letters from
the Mushaf if the Mushaf contains such a thing ? Malik replied: No. Abu 'Amr said that what is
meant here is the additional wawu and alif in rasm , but they do not appear in utterances such
as ”ula'' . And Imam Ahmad was of the opinion: "It is unlawful to violate the writings of Usman's
Mushaf in terms of wawu , yes', alif or anything else.

3. A group of people think that rasm Usmani is just a term, an ordinance , and there is nothing
wrong with being wrong if people have used a certain rasm for imla and that rasm is widely
spread among them.

Abu Bakr al-Baqalani mentions in his book al-Intisar . "There is nothing obligatory by Allah
regarding (the method or form) of writing the Mushaf. Because of this the authors of the Qur'an
and Mushaf were not required to use a certain rasm that was obligatory upon them . make up
so that there can be no other way, this is considering that this kind of obligation can only be
known through hearing (dalil sam'iy ) and tauqifi . And in the passages and concepts of the
Qur'an it is not explained that rasm or the writing of the Qur'an is only permissible according
to a special method and certain limits that cannot be violated. In the texts of the Sunnah there
is also not a single statement that obliges and indicates this. In the agreement of the people
there is also no opinion that obliges it. Nor is it shown by the kias based on the Shari'a, qiyas
syar'i . In fact, the Sunnah indicates that it is permissible to write the Qur'an in an easy way
because the Prophet ordered them to write it, but did not explain it to them or forbid someone
to write it in a certain way. So that the writings of the Mushaf differ. Among them there are
those who write down the words according to the pronunciation, and there are those who add
or subtract, because he knows that this is only a method. And people know the real situation.
That is why it is permissible to write it in Kufic letters and the first form of writing and it is also
permissible to make the word "kalam" in kaf, bending all the alifs and it is also permissible to
write it without following all these methods. It is also permissible to write the Mushaf with old
scripts and spellings, with new scripts and spellings, and with medieval scripts and spellings.
If the writings of the Mushaf and most of the letters are different and have various forms, while
everyone is allowed to write according to his custom, according to what is easier, popular and
main, without being considered a sin or a violation, then it is known that they are not required
to write in a certain way. as in qiraat. This is because the writings are only signs and symbols
that function as signs, symbols and formulas. Every rasm that indicates a word and determines
130 Mabahits Fi Ulum al-Quran

how it is read must be justified and the author of that rasm must also be justified in whatever
form it takes. In short, everyone who says that humans should follow rasm certain things that
must be followed, he must show reasons ( hujjah ) for the truth of his opinion. And of course
he wouldn't be able to show it.”

Starting from this opinion, some people are now calling for writing down the Qur'anul Karim
with the principles of dictation' which have been widely disseminated and recognized, so that
it will make it easier for readers who are learning to read it. And while reading the Qur'an, he
does not feel any difference between the rasm Qur'an and the rasm imla' terms that he
recognizes and learns.

I think that the second opinion is the strongest, namely that the Qur'an must be written in a
rasm way Usmani who is already known in the writing of Mushaf.

Rasm Usmani is rasm (written form) which has been recognized and inherited by Muslims
since Usman era. And rasm maintenance Usmani is a strong guarantee for the preservation
of the Qur'an from alteration and substitution of letters. If it were permissible to write it
according to the term imla' in every period, then this would result in changes to the Mushaf
from time to time. Even the precepts of the dictum themselves varied in tendencies at the
same time, and varied in some words from one country to another.

The difference in the form of writing mentioned by Abu Bakr al-Baqalani is one thing, and rasm
ilma ' is something else because the difference in written form is a change in the form of the
letter, not in the form of the word . Regarding the reason for the ease of reading for students
and students by eliminating the contradiction between the rasm Qur'an and rasm imla' termi,
it is impossible to avoid these changes which will result in a lack of accuracy in the writing of
the Qur'an.

People who are used to reading Mushaf will know that. and understand the differences in imla'
with the signs contained in the words, while those who memorize . get used to this when
teaching or with children they will find that the difficulties contained in the Mushaf reading at
the beginning will soon change through practice in a relatively short time to become very easy.

In Syu'abul Imam Baihaqi said: "Whoever writes a Mushaf, he should pay attention to the
spelling (imla') that they used in writing the Mushafs first, don't go wrong with them in that
regard and don't even change what they wrote in the slightest . . Their knowledge is more
131 Mabahits Fi Ulum al-Quran

numerous, more honest in heart and verbal, and more trustworthy than us. So it is not right for
us to think that we know better than them.”

Repair of the Usmani Sense

Usmani Mushaf did not use punctuation marks and syakal , because it was solely based on
the innate character of the Arabs who were still pure, so they did not need syakal with vowels
and dots. When the Arabic language began to suffer damage due to the many mix-ups (with
non-Arabic languages ), the rulers felt it was important to improve the writing of the Mushaf
with shekels , periods and others that could help correct reading. Scholars differ in opinion
about the first effort that was devoted to it. Many scholars are of the opinion that the first person
to do this was Abul Aswad ad-Du'ali , the founder of the foundations of the Arabic language
rules, at the request of Ali bin Abi Talib.

It is narrated that it was said that Abul Aswad once heard a reciter reciting the word of Allah (
at -Taubah [9]: 3).

The reciter's mistake was in reciting the kasrah lam” in the word . This shocked Abul Aswad
and he said: " Exalted is Allah to leave His Messenger." Then he went to Ziyad , the Governor
of Basra, and he said: "Now I will fulfill what you have asked of me." Ziyad once asked him to
make punctuation marks so that people could better understand the Qur'an. But Abul Aswad
did not immediately comply with the request; only after being shocked by the event did he
comply. Here he started to work hard, and the results came to the making of the fathah sign
in the form of one dot above the letter, the kasrah sign in the form of one dot below the letter,
the dammah sign in the form of one dot between the letters and the breadfruit sign in the form
of two dots.

As-Suyuti mentions in al-Itqin that Abul Aswad ad-Du'ali was the first to carry out the attempt
on the orders of Abdul Malik bin Marwan, not on the orders of Ziyad . At that time people had
been reading Mushaf Usman for more than forty years until the time of Abdul Malik's caliphate.
But there are still many people who make mistakes and those mistakes run rampant in Iraq.
So the rulers thought about making punctuation marks, periods and shekels .

In the meantime there are several other narrations that attribute this work to others, including
Hasan al -Basri, Yahya bin Ya'mar and Nasr bin ' Asim al-Laisi . But Abul AswadJah is famous
132 Mabahits Fi Ulum al-Quran

in this regard. It seems that the other people mentioned had other efforts devoted to the
improvement and facilitation of this race .

Rasm Mushaf was repaired in stages. At first the syakal was a point: fathah was a point above
the beginning of the letter, dammah was a point above the end of the letter and kasrah was a
point below the beginning of the letter. Then there was a change in the determination of vowels
derived from letters, and that was what alKhalil did . The changes are fathah with a sempang
above the letter, kasrah in the form of a sempang below the letter, dammah with a small wawu
above the letter and tanwin with the addition of a similar sign. The Alif that was omitted and
replaced is written in red in its place. Hamzah. omitted written in the form of hamzah in red
without letters. The nun” and “tanwin” before the letter “ ba '” is marked with a red iglab . While
the nun and tanwin before the letters in the throat ( halaq ) are marked with breadfruit in red.
Nun and tanwin are not marked with anything when idgdm and ikhfa '. Each letter that must
be read breadfruit (dead) is marked with Sukun and the letter that is engraved is not marked
with Sukun but the letter after which is marked with syaddah ; except for the letter " ta " before
" ta '", then breadfruit is still written, for example ?

Then in the third Hijri century there was improvement and refinement . full rasm Mushaf. And
people are competing to choose ben . for good writing and find the distinctive signs. They give
the letter that is disyaddah a sign like a bow. As for the alif wasal, it is given an indentation
above it, below it or at te . the middle is in accordance with the previous vowel: fathah , kasrah
or dammah.

Then gradually people began to put the names of the surahs and the number of verses, and
the formulas showing the head of the verses and the signs of endowments . Waqf sign idzim
is, waqf mamnii ' ( ), waqf ja'iz who can waqaf or not ( ), waqaf ja'iz but originally more important
( ), waqaf ja'iz but the waqaf is more important ( ), waqaf If a mu'anaqah has waqf in one place
it is not permissible to waqf in another place, it will be marked “.. ..”, then juz and hizb signs
will be made . and other improvements.

At first, the scholars did not like this repair effort because they were worried that there would
be additions to the Qur'an, based on Ibn Mas'ud 's words : 'Clean the Qur'an and do not mix
it with anything.' And some of them distinguish between giving points that are allowed by
making tithes ( al-a'syar ) and openings that are not allowed. Al-Halimi said: "Makruh wrote
down the tithes, fifths ( al-akhmasy ), the names of the surahs and the number of verses in
the Mushaf, based on the words of Ibn Mas'ud : 'Clean the Qur'an." While giving dots is
permissible because dots do not have a shape that confuses the Qur'an with those that are
133 Mabahits Fi Ulum al-Quran

not Qur'an. Dots are an indication of the state of a letter being read so that it is permissible for
people who need it.”

Then finally it came to permissible laws and even recommendations. It was narrated by Ibn
Abu Daud from al -Hasan and Ibn Sirin that both of them said: There is nothing wrong with
giving a point to the Mushaf.” And it was also narrated that Rabi'ah bin Abi Abdurrahman said:
"There is nothing wrong with giving a scarf to the Mushaf." AnNawawi said: 'Giving points and
refutation of the Mushaf is recommended ( mustahab ), because it can protect the Mushaf
from errors and irregularities."

Attention to perfecting the rasm Mushaf has now reached its peak in the form of Arabic writing
( al-khattul ' arabiy ).

Fasilah and Ra'sul Ayat

Al- Qur'anul Karim has a unique system both in its fasilah and the verses of the Prophet . What
we mean by fluent jalah kalam (talk) which is interrupted by the kalam after it. Fasilah is
sometimes in the form of Ra'sul ayat and sometimes not Ra'sul ayat, and this fasilah occurs
at the end of a speech. It is called fdsilah , because the conversation ends at that place.

What we mean by the verses of the Prophet is the end of the verse where the fas sign is
placed on it ! (separator) between one verse with another verse. Therefore, they say, 'Every
rasul verse is fasilah , but not every fdsilah is a rasul ayat, because fasilah encompasses and
collects both of them." That's because the Prophet's verse broke the verse with the verse after
it.

This kind of thing is sometimes called poetry in what people say, as it is known in Badi' (
stylistic ) knowledge. However, many scholars do not use this term (rhyme) in the Qur'anul
Karim because the value of the Qur'an is indeed higher than the words of the writers or the
expressions of the prophets and the style of language of the poets . They distinguish between
fasilah and poetry; that fasilah in the Qur'an is to arrange the meaning and not the fasilah itself
which is meant.

As for Sajak, it is the rhyme itself that is meant (in a word) and only then the meaning of the
said word is transferred, directed, to it, because the essence of rhyme is to chain sentences
in one rhythm. Abu Bakr al-Baqalani answered people who said that there was an element of
134 Mabahits Fi Ulum al-Quran

rhyme in the Qur'an, saying: "Their assumption is not true. If the Qur'an were poetry, of course
it would not be outside (different from) their style of language, and if the Qur'an were included
in their language style, of course there would be no miracles. a tradition commonly practiced
by kahins (fortune tellers), and the omission of this element in the Qur'an, is more appropriate
to be used as evidence than the omission of poetry, because shamanism (predictions) is
contrary to prophetic qualities; and this is not the case with poetry What they think that the
Qur'an is poetry is false. Because the coming of the Qur'an in verse form does not require that
the Qur'an is poetry, because in sentences that rhyme meaning always follows pronunciation
conveyed with rhyme. Not so in the case of passages of the Qur'an which coincidentally
coincide in form with verses; The pronunciations in the Qur'an follow the meaning. In addition,
there is also a difference between a sentence whose pronunciation is composed and contains
the intended meaning, and the meaning that is composed but the pronunciation is not.

In my opinion, if what is meant by rhyme is to maintain the continuity of a sentence according

to one rhythm without paying attention to meaning, then this is an abhorrent compulsion in
human words, especially in God's word. However, if what is considered is the meaning and
there is also conformity in the rhythm that follows it, without being forced, then this is a type of
rhetoric ( balagah ) which is sometimes found in the Qur'an and also in non-Qur'ans. If we
name such things in the Qur'an as fasilah , not poetry, then this is to avoid using the word
"rhyme" in the first sense in the Qur'an.

There are various kinds of fasilah in the Qur'an , including:

A. Fasila mutamalah , as His word: ( at -Tur [52]:1-4); His words: ( al -Fajr [89]:1-4); and His
words: ( at-Takwir [81]: 15-18).

B. Fasila muqaribah fil letters, as he says: ( al -Fatihah [1]: 3-4), because the letter mim is
close to the nun at the end of the word; and His words: (Qaf [50]:1-3), because the
syllable dal with ba ' is adjacent.

C. Fasilah mutawaziyah , that is, when two words are the same in rhythm and rhyme letters,
as He says: ( al-Gasyiyah [88]: 13-14).

D. Fasilah mutdwazin , that is, if only the rhythm is considered in a sentence fragment, as He
says: ( al-Gasyiyah [88]: 15-16).
135 Mabahits Fi Ulum al-Quran

In fasilah sometimes additional letters are considered, as in His words ( al-Ahzab [33]: 10) by
adding an alif; because the end of the word fasilah in this sura is an alif which comes from
tanwin due to waqf , then an alif is added to the nun to match the end of the word and adjust
the end of fasilah . Sometimes one also observes the removal of letters, as in His words: ( al
-Fajr [89]:4), namely by removing ya' because the syllable of the previous syllable is fasilah
and then uses ra '. Or by ending what should take precedence because of its own rhetorical
value such as to stimulate the soul so that it longs for the actor, the subject, as in His words:
(Ta Ha [20]: 67), because basically the verb must meet directly with subject and object ends.
However, here sub. yek ended, namely Musa, because there is a rhetorical value that must
be prioritized first than maintaining eloquence .

9. THE COLLECTION OF THE QUR'AN WITH SEVEN LETTERS

Arabs have various kinds of dialects (dialects) that arise from their fitrah in styles, sounds and
letters as explained comprehensively in literary books. Each tribe has its own rhythm of
uttering words that are not shared by other tribes. However, the Quraysh had factors that
made their language superior to other branches of Arabic, which were partly due to their duties
of guarding the Baitullah, entertaining pilgrims, prospering the Grand Mosque and controlling
trade . Therefore, all Arab tribes made the Quraysh language the mother tongue for their
languages because of these characteristics . Thus, it is only natural that the Qur'an was
revealed in the Quraysh dialect, to the Quraysh Prophet as well to unite the Arabs and realize
the miracle of the Qur'an when they failed to come up with a sura that was like the Qur'an.

If the Arabs differ in the expression of a meaning with certain differences, then the Qur'an
which Allah revealed to His Messenger, Muhammad, completes the meaning of his miracle
because it includes all the letters and selected qiraah faces among the lahjahs . And this is
one of the reasons that make it easier for them to read, memorize and understand it.

The Sunnah texts put forward quite a lot of hadiths about the revelation of the Qur'an with
seven letters. Among them: From Ibn Abbas, he said:

"The Messenger of Allah said: 'Gabriel read (the Qur'an) to me with one letter. Then I
repeatedly urged and asked that the letter be added, and he also added it to me up to seven
letters."
136 Mabahits Fi Ulum al-Quran

From Ubai bin Ka'b :

"When the Prophet was near the Bani Gafar trench, he was visited by Jibril saying: 'Allah
ordered you to read the Qur'an to your people with one letter.' He replied: I beg Allah for His
forgiveness and magfirah, because my people cannot carry out that order.' Then Jibril came
again for the second time and said: 'Allah ordered you to recite the Qur'an to your people with
two letters.' The Prophet replied: *I beg Allah for His forgiveness and magfirah, my people are
not strong enough to carry it out.' Jibril came again for the third time, then said: 'Allah ordered
you to read the Qur'an to your people with three letters.' The Prophet replied: 'I beg Allah for
His forgiveness and magfirah, because my people cannot carry it out.' Then Jibril came again
for the fourth time saying: "Allah commands you to read the Qur'an to your people with seven
letters, whichever letter they read, they are still right."

From Umar bin Khattab , he said:

I heard Hisham bin Hakim reciting sura al -Furqan during the Prophet's lifetime. I watched the
reading. Suddenly he read it with many letters that the Prophet had never read to me, so I
almost confronted him while he was praying, but I tried to wait patiently for him to say hello.
As soon as greetings I pulled the shawl and asked: 'Who read (taught reading) the sura to
you?" he replied: 'Rasulullah who read it to me.' Then I said to him: 'You lie! By Allah, the
Messenger of Allah has also read to me the sura that I heard you read earlier (but not like your
reading).' Then I brought him to the Messenger of Allah, and I told him that 'I have heard this
person reading sura al -Furqan with letters that you have never read to me, even though you
yourself have recited sura al -Furqan to me.' So Rasulullah said: "Let him go, O Umar. Read
the surah earlier, O Hisham!' Hisham then read it in the same way as I heard before. Then the
Prophet said: 'That's how the sura was sent down.' He said again: "Read, O Umar!' Then I
read it with the reading as the Prophet taught me. Then the Prophet said: "That's how the
surah was revealed." And he said again: "Indeed the Qur'an was revealed with seven letters,
so read the letters that are easy for you in between."

The hadiths regarding ha! they are numerous and most of them have been investigated by Ibn
Jarir in his Introduction to Tafsir . As-Suyuti mentioned that these hadiths were narrated from
twenty friends. Abu 'Ubaid al -Qasim bin Salam establishes the mutilation of hadith regarding
the revelation of the Qur'an with seven letters.
137 Mabahits Fi Ulum al-Quran

Differences of Opinion on the Definition of the Seven Letters

Scholars have different opinions in interpreting these seven letters with various differences.
So that Ibn Hayyan said: "Scientists differ in opinion about the meaning of the word seven
letters into thirty-five opinions." However, most of these opinions overlap.Here we will present
several opinions, some of which are considered closest to the truth.

A. Most of the scholars are of the opinion that what is meant by the seven letters are the seven
kinds of language from the Arabic languages regarding one meaning; with the understanding
that if their languages differ in expressing one meaning, then the Qur'an was revealed with a
number of pronunciations according to the variety of languages regarding that one meaning.
And if there is no difference, then the Qur'an only brings one word or more.

Then they also differed in determining the seven languages.

It is said that the seven languages are the language of Quraysh Huzail , Saqif , Hawazin ,
Kinanah , Tamim and Yaman.

According to Abu Hatim as- Sijistani , the Qur'an was revealed in the languages of Quraysh,
Huzail , Tamim, Azad, Rabi'ah , Hawazin and Sa'd bin Bakar,

And also narrated another opinion

B. One group is of the opinion that what is meant by the seven letters are the seven kinds of
languages from the Arabic languages de . with which the Qur'an was revealed, with the
understanding that the words in the Qur'an as a whole did not come from the seven kinds of
languages, namely the most fluent language among the Arabs, mes. although most of it is in
Quraysh. While some others are in Huzail , Saqif , Hawazin , Kinanah , Tamim or Ya. man ;
therefore the Qur'an as a whole covers all seven of these languages.

This opinion differs from the previous opinion; because what is meant by the seven letters in
this opinion are the seven letters scattered in various surahs of the Qur'an, not seven
languages that are different in words but the same in meaning.

Said Abu 'Ubaid: "What is meant is not that every word can be read in seven languages, but
the seven languages that are scattered in the Qur'an. Some of them are in Quraysh, some are
138 Mabahits Fi Ulum al-Quran

in Huzail , Hawazin , Yemen, and others." And he also said: "Some of these languages are
more fortunate because they are dominant in the Qur'an."

C. Some scholars say that what is meant by seven letters are seven faces, namely: amr
(command), nahyu (prohibition), wa'd (promise), wa'id (threat), jadal (debate), qasas (story)
and mass (parable). Or amr , nahyu , halal, haram, muhkam , mutasyabih and proverbs.

“From Ibn Mas'ud , the Prophet said: 'The book of the former Ummah was sent down from one
door and with one letter. While the Qur'an was revealed through seven doors and with seven
letters, namely: zajr (prohibition), amr , halal, haram, muhkam , mutasyabih and proverbs.

D. A group of scholars is of the opinion that what is meant by seven letters are seven kinds of
things in which ikhtilaf (differences) occur, namely:

1. Ikhtilaful asma' (different noun): in the forms of mufrad, muzakkar and their branches, such
as tasniyah , plural and ta'nis . For example, the word of Allah: ( al-Mukminun [23]: 8), is read
in the abstract form and also read in the plural form. Whereas the rasam in the Mushaf is what
makes the two qiraats possible because there is no alif to be given . But the final conclusion
of the two kinds of qiraat is the same. This is because readings in the plural form are intended
for the meaning of istiqraq (overall) indicating the types, while readings in the mufrad form are
intended for types which indicate many meanings, namely all types of messages that contain
a large number of various messages.

2. Differences in terms of i'rab (last word vowel), as Allah says: (Yusuf [12]: 31). Jumhur read
it by nasab ( accusative ), with the reason that it functions like this and this is the language of
the inhabitants of the Hijaz in which the Qur'an was revealed in this language, while Ibn Mas'ud
reads it with rafa ' ( nominative ) according to the language of the Bani Tamim, because they
don't function like Also according to His word: ( al. Baqarah [2]: 37). This verse is read with
emphasis and paraphrase

3. Differences in tasrif, according to His words: (Saba [34]: 19), read with emphasis because
it becomes munada mudaf and is are read in command form ( fi'il amar). Lafaz is also read
with rafa 'as mubtada ' and by reading fatah letters 'ain as fi'il madi whose position is men . so
khabar or designation. Also read by reading the fatah mentasydidkan letters 'ain and recite
the pronunciation
139 Mabahits Fi Ulum al-Quran

Included in this group are differences due to changes in letters, such as and, with yes and with
ta and pronunciation and in His word ( al -Fatihah [1]: 6).

4. The difference in taqdim (prioritizing) and ta'khir (ending), both occurs in the letters as His
words ( ar-Ra'd [13]:31) which are also read or in words like His words ( at -Taubah ( 9]:111)
where the first is mabni-fa'ilkan (read in active form) and the second is mabni-maf'ilkan (read
in passive form) in addition to being read in reverse, namely the first is mabni-maf'dlkan and
the second is disabled .

As for (Qaf [5]:19) instead of His words are qiraat ahad and syaz which do not reach the
degree of mutawatir.

5. The difference in terms of ibdal (replacement), both the replacement of letters with letters,
such as ( al -Baqarah (2): 259) which is read with the letter za and spells nun, in addition to
being read with the letter ra and spells nun, as well as the replacement of pronunciation with
pronunciation, as His word ( al-Qari'ah [ 101 ]: 5) which was read by Ibn Mas'ud and others
Waqi'ah [56]:29) which is read with gli because makhraj ha' and 'ain are the same and both
include the letter halaq .

6. Differences because there are additions and subtractions. Ikhtilaf with the addition ( ziyadah
) for example the word of Allah ( at -Taubah [9]: 100) which is also read with the addition of
both is a mutawatir qiraat. Regarding differences due to subtraction ( naqs ), as in His word (
al -Baqarah [2]: 116), without the wawu letter , while the majority of scholars read it with wawu
. Differences with additions in qiraat ahad (individuals) can be represented by qiraat Ibn Abbas
( al -Kahf [18]: 79), by adding and substituting words from the word , while qiraat jumhur is
Similarly the difference due to subtraction can be given an example by qiraat instead of the
usual verse ( al -Lail [92]:3).

7. Differences in lahjah such as tafkhim (thickening) and tarqiq (thinning), fatah and imalah ,
izhar and idgam , hamzah and tashil , isymam , and others. Like reading imalah and not imalah
in His word: (Ta Ha [20]: 9), which is read by imagining the word and reading tariq ra in His
word interprets the letter lam in the word, mentashilkan hamza in His word ( al-Mukminun [23]:
1) and gives the letter gin by being reconciled with kasrah in His word (Hud [11]: 44). Etc.

E. Some scholars are of the opinion that the number seven is not taken literally (meaning, not
a number between six and eight), but that this number is only a symbol of perfection according
to Arab customs. Thus, the word seven is a sign that the language and composition of the
140 Mabahits Fi Ulum al-Quran

Qur'an is the limit and main source for the speech of all Arabs who have reached the highest
peak of perfection. This is because the lafaz sab'ah (seven) is also used to indicate large and
perfect numbers in unit numbers, such as "seventy" in tens, and "seven hundred" in hundreds.
But these words are not meant to indicate a specific number. ”

F. A group of scholars are of the opinion that what is meant by the seven letters is the qiraat
seven.

Tarjiar and Analysis

The strongest opinion of all these opinions is the first opinion (A), namely that what is meant
by seven letters are seven kinds of language from Arabic languages in expressing the same
meaning. For example: aqbil , ta'ala , halumma , 'death and asra '. These different
pronunciations are used to show one meaning, namely the command to face. This opinion
was endorsed by Sufyan bin ' Uyainah , Ibn Jarir , Ibn Wahb and others. Ibn 'Abdil Barr related
this opinion to most of the scholars and the evidence for this opinion is what is contained in
the following hadith of Abu Bakrah :

"Gabriel said: 'O Muhammad, recite the Qur'an with one letter.' Then Mika'il said: 'Add it.'
Gabriel said again: "With two letters!' Jibreel kept adding to it until he came to six or seven
letters. Then he said: 'All these are sufficient antidotes, as long as the doomsday verses are
not closed with sahmat verses , and the mercy verses are not closed with doomsday verses.
As the words : halumma , ta'ala , aqbil , izhab , asra ' and ' aja '!

Said Ibn 'Abdil Barr : 'The purpose of this hadith is only as an example for the letters by which
the Qur'an was revealed. The seven letters have the same meaning, but have different
pronunciations. And none of them have opposite meanings or one aspect that has a different
meaning from another in a contradictory and contradictory way, such as mercy which is the
opposite of doom.”

This first opinion is also supported by many hadiths, among others:

“A man reading the Koran near Umar bin Khattab . Umar was angry with him, The man said:
'Indeed I have read it in the presence of the Messenger of Allah, but he is not angry with me.
The narrator said: So the two of them argued before the Prophet. The man said: "O Messenger
of Allah, didn't you read to me the verse like this and like this?" The Prophet replied: "Yes!'
141 Mabahits Fi Ulum al-Quran

The narrator explained: With this answer, dissatisfaction arose in Umar's heart, and the
Prophet saw this on his face. Then he patted Umar's chest and said: 'Stay away from the
devil.' He repeated this statement three times. Then he said: "O Umar, the Qur'an is entirely
true, as long as the verses of mercy are not used as verses of doom or the verses of doom
are made into verses of mercy.'”!?

From Busr bin Sa'id :

”Abu Juhaym al -Ansari received news that two men had an argument about a verse of the
Qur'an. One said that the verse was received from the Prophet, and the other said so too.
Then both of them asked the Prophet about it. So the Prophet said: "Verily the Qur'an was
revealed with seven letters, so do not argue with each other about the Qur'an because arguing
about it is disbelief." Verily Allah has commanded me to recite the Qur'an of seven letters'

From A'masy , he said: "Anas read this verse ( al-Muzzammil [73]: 6). So people said to
him: "O Abu Hamza, that sentence is He replied: , and it's the same."

From Muhammad bin Sirin , he said: "I got the news that Jibril and Mika'il came to the Prophet.
Jibril said: 'Read the Qur'an with two letters!' Then Mika'il said to him: 'Add more. The narrator
said: This request was repeated until the Qur'an could be read with seven letters. Muhammad
said: "The seven letters are not at odds about what is lawful and what is unlawful, nor about
what is commanded and what is forbidden. But he is just like your words : Ta'ala, halumma
and aqbil .' He further explained, according to our qiraat the following verse is read: (Ya Sin
[36]:29, 53), but in Ibn Mas'ud 's qiraat it reads:

The second opinion (B) - which states that what is meant by the seven letters are the seven
languages of the Arabic languages in which the Qur'an was revealed; with the understanding
that the sentences as a whole do not come from the seven languages mentioned above,
therefore the collection of the Qur'an that has included it can be answered that Arabic is more
than seven kinds, besides that Umar bin Khattab and Hisham bin Hakim are both people of
Quraysh who have the same language and the same tribe, but the qiraat (recitation) of the
two people are different, and it is impossible ! Umar denied Hisham's language (but apparently
Umar denied it). All of this shows that what is meant by the seven letters is not what they put
forward, but only different pronunciations regarding the same meaning. And that's the opinion
we corroborate.
142 Mabahits Fi Ulum al-Quran

After presenting the arguments to cancel this second opinion, Ibn Jarir at-Tabari said: "The
seven letters by which the Qur'an was revealed are seven language dialects in one letter and
one word because of the difference in pronunciation but the same meaning. For example, and
so on, the pronunciation, the pronunciation is different because of the difference in
pronunciation but the meaning is the same, although verbally differs in explaining it. This is as
we narrated earlier, from the Messenger of Allah and from his companions, that such things
are like the words: , and or like the words:

Tabari answered the question that might arise, "Where do we find in the Book of Allah one
letter that is read in seven languages with different pronunciations, but the same meaning?"
saying: "We do not imply that it still exists today." It also answers other supposed questions.
he asked, "Why aren't there six letters anyway?" He explained: "Muslims are ordered to
memorize the Qur'an, and are given the freedom to choose in their recitation and memorization
one of the seven letters according to their wishes as instructed. However, during Usman's
time, circumstances demanded that ba . The reading was specified with only one letter
because it was feared that slander (disaster) would arise. Then this is unanimously accepted
by the Muslim community, an people who are guaranteed to be free from misguidance."

The third opinion (C) which states that what is meant by seven letters are seven kinds of things
(meanings), namely: amr , nahyu , halal, haram, muhkam , mutasyabih and masal was
answered, that the zahir hadiths show that the seven letters are a words that can be read in
two or three to seven different ways as freedom for the people, even though one thing cannot
be declared halal and haram in one verse, and freedom cannot be reflected in making things
lawful or haram or changing the meaning of something. these meanings.

In previous hadiths it was emphasized that the friends who had different readings asked the
Prophet for a decision, then everyone was asked to convey their respective readings, then the
Prophet confirmed all their readings even though the readings differed from one another, so
that the Prophet's decision caused doubt in some of them. So to those who are still doubtful
about the decision, Rasulullah said: ''Indeed, Allah ordered me to read the Qur'an with seven
letters.''

We understand, if disputes and mutual doubts concern about halal, forbidden, promises,
threats and so on that are indicated by their readings, then it is impossible for the Messenger
of Allah to justify everything and order everyone to stick to their respective readings, in
accordance with the qiraat prescribed by them. they read it. Because, if such a thing can be
justified, it means that Allah, the Most Praised, has ordered and required to do a certain deed
143 Mabahits Fi Ulum al-Quran

in the recitation of the person whose reading shows his fardu ; forbidding and preventing from
doing that thing, in the recitation of the person whose recitation shows the prohibition and
prevention ; as well as absolute permissibility to do so, in the sense of giving flexibility to
anyone among His servants to do or leave it in the reading of the person whose reading shows
a choice.

Such an opinion, if there is one, would mean establishing what the Most Praised Allah has
omitted from the Qur'an and the laws of His Book. Allah says:

"Then do they not pay attention to the Qur'an? If the Qur'an were not from Allah, they would
have found many contradictions in it." ( an-Nisa '[4]:82).

muhkam Book is proof ; most clearly that He did not send down His Book through the mouth
of Muhammad except with one law that is the same for all of His creatures, not with different
laws for them.!'

The fourth opinion (D) which states that what is meant by seven letters are seven kinds of
things in which mistakes occur. was answered, that although this opinion has been popular
and accepted, it cannot stand up in the face of the evidence and arguments of the first opinion
which state emphatically as differences in several pronunciations that have the same meaning.
In addition, some of the changes or differences that they put forward are only found in the
qiraat ahad. In fact, there is no dispute that everything in the form of the Qur'an must be
mutawatir. Likewise, most of these differences only refer to the form of words or the way of
pronunciation which does not cause differences in pronunciation, such as differences in terms
of i'rab , tasrif, tafkhim , tarqiq , fathah , imalah , izhar , idgam and isymam . Such differences
do not include the various differences in pronunciation and meaning; because different ways
of pronouncing a word do not remove it from its status as one word.

Supporters of the fourth opinion view that Mushaf Mushaf Usmani covers the seven letters in
their entirety, with the understanding that they contain the letters allowed by the form of writing.
For example, the verse ( al-Mukminun (23]: 8), this verse can be read in the plural and mufrad
forms. In the Usmani sense it is written continuously but using a lowercase alif (standing
vowel). Likewise the verse (Saba [34]: 19) , in the Usmani rasam it is written continuously with
a small alif above it as well. And so on...

What they put forward as one of these kinds of ikhulaf cannot be justified.
144 Mabahits Fi Ulum al-Quran

Differences due to additions and subtractions, for example the silence of His word ( at -Taubah
[9]: 100), which is also read with additions. And His word ( al -Lail [92]:3), which is also read
with a reduction in words .

Differences because there are taqdim and ta'khir , for example in His word (Qaf [50]: 19),
which is also read with Moderate differences with causes of ibdal (replacement) as in His word
which is read

If these letters were still in the Usmani Mushafs , surely these Mushafs would not be able to
quell the dispute over differences in readings. This is because reducing conflict can only be
achieved by uniting the people on one letter out of the seven letters from which the Qur'an
was revealed. If this were not the case, of course there would still be differences in the
readings and there would also be no difference between the motives of Usman's collection of
mushafs and those of Abu Bakr. However, various sources indicate that Usman's collection of
the Qur'an was a re-copying of the Qur'an according to one letter out of the seven letters to
make Muslims uniform in one manuscript. Usman was of the opinion that reciting the Qur'an
with the seven letters was only to get rid of the narrowness and difficulties of the early days,
and the need for it had ended. So the motivation is strong to eliminate all the elements that
are a factor in the difference in readings, by gathering and uniforming the people on just one
letter. And Usman's wisdom was then agreed upon by the friends. So with this agreement
there is ijma '. During the time of Abu Bakr and Umar, the Companions did not need to book
the Qur'an like Usman's book, because during the time of the two there was no dispute about
the Qur'an as happened during Uthman's time. Thus, Uthman had carried out a) great wisdom;
eliminate strife, unite and appease the people.

The fifth opinion (E) which states that the number seven is not taken literally, can be answered,
that the hadith texts say . clearly state the nature of the number; like "Gabriel recited (the
Qur'an) to me with one letter. Then I repeatedly urged him to add that letter, and he added it
to me up to seven letters.'!? "And verily my Lord sent me to read the Qur'an with one letter .
Then repeat. I again asked Him to make it easy for my people. So He sent me to read the
Koran with seven letters.” It is clear that these traditions show the nature of a certain number
which is limited to seven.

The sixth opinion (F) which states that the seven letters mean seven qiraat, can be answered,
that the Qur'an is not a qiraat. The Qur'an is the revelation revealed to Muhammad as a proof
of message and miracles. While qiraat is the difference in how to pronounce the revelations,
such as lightening ( takhfif ), burdensome ( taSqil ), long reading and so on. Said Abu Syamah
145 Mabahits Fi Ulum al-Quran

: "A people thought that the seven qiraat that exist today is what is meant by the seven letters
in the hadith. This assumption is very contrary to the agreement of scientific experts, and those
who think like that are only some stupid people."

Furthermore at-Tabari said: “As for the differences in readings such as reciting a letter, saying
, pronouncing , stipulating , harassing and transferring it to another place in the same form; all
of that is not included in the meaning of the Prophet's words, "I was ordered to read the Qur'an
with seven letters"; because as is well known, there is not a single letter of the letters of the
Qur'an whose reading difference, according to this understanding, causes a person to be
deemed to have infidels because they doubt it, based on the opinion of one of the scholars
even though the Prophet indicated doubts about the letter as disbelief, this is one of the
aspects that are disputed by those who are in dispute, as explained in many narrations.

It seems that what causes them to fall into this error is the similarity of the "number seven" (in
this hadith with the popular qiraat), so that the problem becomes obscure for them. Ibn 'Imar
said: "People who interpret the qiraat seven against the word " Sab 'ah "in this hadith he has
done what he should not have done and made it difficult for ordinary people by impressing
everyone with narrow insight that those qiraats are what the hadith means. It would be nice if
the famous qiraats were less than seven or more , surely this obscurity and error need not
exist.”

pane sahih evidence. .

"From Ubai bin Ka'b , he said: The Messenger of Allah said to me: "Indeed, Allah ordered me
to read the Qur'an with one letter.' Then I said: 'O my Lord, give dryness to my people." Then
He commanded me with fir . His man : Read with two letters. Then I said again. "O my Lord,
lighten my people. So He also ordered me to read it with the seven letters from the seven
gates of heaven. Everything is an antidote and sufficient."

At- Tabari said: "What is meant by the seven letters are the seven kinds of languages, as we
have said, and the seven gates of heaven are the meanings contained therein, namely: amr,
nahyu, targib , tarhib , stories and masal , which if someone practices it up to the limits that
have been determined, then he also has the right to enter heaven. Alhamdulillah, there is not
a single opinion from the previous people that contradicts what we say. (antidote) and kafin
(adequate)' is as Allah, the Most Gracious, says about the characteristics of the Qur'an:
146 Mabahits Fi Ulum al-Quran

"O people, indeed a lesson has come to you from your Lord, a cure for diseases (which are)
in the chest and guidance and mercy for those who believe." (Yunus [10]: 57). So, the Qur'an
was made by Allah as an antidote for believers, who with its advice they heal all the diseases
that afflict their hearts, namely the whispers of satan and its vibrations. The Qur'an is sufficient
and they don't need any more advice, with explanations of His verses.”

The Wisdom of the Revelation of the Qur'an with Seven Letters

The wisdom of the revelation of the Qur'an with seven letters can be summed up as follows:

1. To make it easier to read and memorize for people who are ummi, can't read and write,
where each tribe has its own dialect, but are not used to memorizing the shari'a , let alone
traditionalizing it. This wisdom is confirmed by several hadiths between Jains in the following
expression:

Ubai said:

"The Messenger of Allah met Jibril at Ahjarul Mira', a place in Cuba, then said: "I am sent to
the Ummi community. Among them are children, servants, old grandparents and old
grandparents.' So Jibril said: "Let them read the Qur'an with seven letters."

“Allah ordered me to recite the Qur'an for your people with one letter. Then I said: 'O my Lord,
give relief to my people."

“Allah ordered you to recite the Qur'an to your people with one letter. The Prophet replied: "I
beg Allah for His forgiveness and magfirah, my people will not be able to carry out that order."

2. Evidence of the miracles of the Qur'an for instinct or basic character. Arabic language. The
Qur'an has many patterns of sound;j that are comparable to all kinds of dialect branches that
have become the language instinct of the Arabs, so that every Arab can recite the letters and
words according to the rhythm that has become their basic character. and lahjah his people,
with the existence of the Qur'an as a miracle that the Prophet challenged them. And they are
not able to face the challenge. Even so, the miracle is not in the language but in their own
linguistic instincts.
147 Mabahits Fi Ulum al-Quran

3. The miracles of the Qur'an in the aspect of meaning and laws. his. This is because the
changes in the form of pronunciation of some letters and words provide a wide opportunity to
draw conclusions from various laws. This is what makes the Qur'an relevant for every era.
Therefore, the fuqaha in istinbat (legal conclusion) and ijtihad argue with qiraat for these seven
letters.

10. QIRAAT QUR'AN AND ITS EXPERTS

Qiraat is the plural of qira'ah , which means 'reading', and it is the masdar (verbal noun ) of
qara'a . According to scientific terms, qiraat is one of the schools (schools) of Qur'an
pronunciation chosen by one of the Qur'an imams as a school that is different from other
schools.

This Qiraat is determined based on the chain of transmission up to the Messenger of Allah.
The qurra ' period (experts or qiraat imams) taught people to recite the Qur'an in their own
way, referring to the time of the Companions. Among the friends who were famous for teaching
qiraat were Ubai, Ali, Zaid bin Sabit, Ibn Mas'ud , Abu Musa al-Asy'ari and others. It was from
them that most of the friends and tabi'in in various countries learned qiraat. They all rely on
the Prophet.

Az- Zahabi mentions it in Tabaqatul Qurra ', that there are seven friends who are well-known
as teachers and experts in reciting the Qur'an, namely: Usman, Ali, Ubai, Zaid bin Sabit, Abu
Darda ' and Abu Musa al-Asy'ari . He further explained that a large group of friends studied
qiraat from Ubai, including Abu Hurairah, Ibn Abbas and Abdullah bin Sa'ib . Ibn Abbas also
studied with Zaid.

Then it is to the Companions that there are a large number of tabi'in in every country! learn
qiraat.

Among the tabi'in there were those who lived in Medina, namely Ibnul Musayyab, ' Urwah ,
Salim, Umar bin Abdul Aziz, Sulaiman and "Ata' both sons of Yasar —, Mu'az bin Haris who
was famous for Mu'az al -Qari', Abdurrahman bin Hurmuz al-A'raj , Ibn Shihab az -Zuhri,
Muslim bin Jundab and Zaid bin Aslam.
148 Mabahits Fi Ulum al-Quran

Those who lived in Mecca were 'Ubaid bin ' Umair , 'Ata' bin Abu Rabah, Tawus , Mujahid,
'Ikrimah and Ibn Abu Malikah.

The Tabi'in who lived in Kufah were ' Alqamah , al -Aswad, Masrug , 'Ubaidah, 'Amr bin
Syurahbil , al-Haris bin Qais, 'Amr _ bin Maimun, Abu Abdurrahman as-Sulami, Sa'id bin Jabir,
an -Nakha'i and ash-Sya'bi .

Those who lived in Basrah were Abu 'Aliyah, Abu Raja', Nasr bin ' Asim , Yahya bin Ya'mar ,
al -Hasan, Ibn Sirin and Qatadah .

Those who live in Sham are al-Mugirah bin Abu Syihab al-Makhzumi , — a student of Usman,
and Caliph bin Sa'd — a friend of Abu Darda '.

At the beginning of the first century of the Hijrah during the tabi'in period, a number of scholars
emerged who focused their energy and attention on the issue of qiraat perfectly because
circumstances demanded it, and made it a separate scientific discipline as they did other
shari'ah sciences , so that they become priests and qiraat experts who are followed and
trusted. In fact, from this generation and the next generation there are seven famous people
as imams to whom the qiraat has been connected (attributed) until now. The qiraat experts in
Medina were: Abu Ja'far Yazid bin Qa'qa ', then Nafi' bin Abdurrahman. The qiraat experts in
Mecca were: Abdullah bin Kasir and Humaid bin Qais al-A'raj . In Kufah were: ' Asim bin Abun
Najud , Sulaiman al-A'masy , then Hamzah and then al-Kisa'i . In Basrah were: Abdullah bin
Abu Ishaq, Isa Ibn 'Amr, Abu 'Amr 'Ala', ' Asim al-Jahdari and Ya'qub al-Hadrami , and in Sham
were Abdullah bin 'Amir, Isma'il bin Abdullah bin Muhajir, then Yahya bin Haris and then
Syuraih bin Yazid al-Hadrami .

The seven imams who are known as qiraat experts throughout the world among these names
are Abu 'Amr, Nafi', ' Asim , Hamza, al-Kisa'i , Ibn 'Amir and Ibn Kasir.'

Qiraat-qiraat are not seven letters - as meant in the hadith in the chapter above - according to
the strongest opinion, even though the similarity in number between the two gives the
impression that it does. Because qiraat-qiraat is only a school of recitation of the Qur'an by
the priests, which according to ijma ' still exists and is used by the people today, and its source
is differences in style, way of pronouncing and its nature, such as tafkhim , tarqiq , imalah ,
idgdm , izhar , isyba ', madd , qasr , tasydid, takhfif and so on. But all of that only revolves
around one letter, namely the Quraysh letter.
149 Mabahits Fi Ulum al-Quran

While the meaning of the seven letters is different from giraat , as we have explained. And the
matter is over until the last reading ( al -' Urdah al-Akhirah ), namely when the area of
expansion expanded and the ignorance about the letters became a concern for slander and
damage, so that the companions during Usman's time were encouraged to unite Muslims in
one letter, namely the Quraysh letter, and wrote down the Mushafs with these letters as we
have explained.

Popularity of the Seven Imams of Qiraat

There are quite a number of qiraat priests or teachers, but only seven of them are popular.
The qiraat of the seven priests is the qiraat that has been agreed upon. However, in addition
to that, the scholars also chose three qiraat imams whose qiraat were considered valid and
mutawatir. They are Abu Ja'far Yazin bin Qa'qa ' al -Madani, Ya'qub bin Ishaq al-Hadrami and
Khalaf bin Hisham. The last three priests and the seven priests above are known as qiraat
imams. And qiraat outside of these ten are considered qiraat syaz , such as qiraat Yazidi ,
Hasan, A'masy , Ibn Jubair and others. Even so, it does not mean that none of the ten and
even the famous seven qiraats are detached from kesyazan , because in those qiraat qiraat
there are still some kesyazans , even if only a few.

The selection of the seven qurra ' (qiraat experts) was carried out by later scholars in the third
century of the Hijri. If this is not the case, then actually there are quite a lot of priests whose
knowledge can be accounted for. At the beginning of the second century the Muslims in
Basrah chose the qiraat of Ibn 'Amr and Ya'qub ; in Kufa people voted for Hamzah and ' Asim's
giraat ; in Sham they chose Ibn 'Amir's diraat , in Mecca they chose Ibn Kasir's qiraat; and in
Me . dinah chose qiraat Nafi'. They were the seven reciters', but at the beginning of the third
century Abu Bakr bin Mujahid fixed the name al-Kisa'i and removed the name Ya'qub from the
group of the seven reciters'.

Said as-Suyuti: "The first person to compile a book about qiraat was Abu 'Ubaid al -Qasim bin
Salam, then Ahmad bin Jubair al-Kufi , then Isma'il bin Ishaq al -Maliki disciple of Qalun , then
Abu Ja'far bin Jarir at-Tabari , then Abu Bakr Muhammad bin Ahmad bin Umar ad-Dajuni ,
then Abu Bakr bin Mujahid. Then during the time of Ibn Mujahid and after, experts appeared
who compiled books on various kinds of giraat , both covering all qiraat or not, briefly or at
length. The qiraat priests are actually countless. Hafizul Islam Abu Abdullah az-Zahabi has
compiled their fabagdt (living history), then followed by Hafizul Qurra 'Abul Khair bin Jaziri ."
150 Mabahits Fi Ulum al-Quran

Imam Ibn Jaziri in an-Nasyr argued, the first Imam who was seen as having collected various
qiraat in one book was Abu 'Ubaid al -Qasim ibn Salam. According to my calculations, he
gathered twenty- five scholars of qiraat apart from the seven priests. He died in 224. Then al
Jaziri also said that after that, Abu Bakar Ahmad bin Musa bin 'Abbas bin Mujahid was the first
person to limit the qiraat to only seven priests. He died in 324. Then he said, we received news
from some people who did not know that the true qiraat was only the qiraat that originated
from the seven priests. Even in the view of most ignorant people, the correct qiraats are only
those contained in asy-Syatibiyyah and at-Taisir .

The reason why only the seven qiraat imams are famous when there are still many other qiraat'
imams who have a higher position or are on the same level as them and there are more than
seven of them, is because there are so many qiraat' narrators. When the enthusiasm and
attention of the next generation decreased, they then tried to limit it to qiraat that were in
accordance with the Mushaf's khat and could make it easier to memorize and recite the qiraat.
The steps taken by this next generation are to pay attention to which of the qiraat experts are
more popular, for their credibility and trustworthiness, the length of time they have spent
practicing qiraat and the existence of an agreement to take and develop their qiraat. Then
from each country an imam is chosen, but without neglecting the qiraat of imams outside of
the seven people, such as Ya'qub's qiraat al Hadrami , Abu Ja'far al -Madani, Syaibah bin
Nassa' and so on.

The authors of the books on qiraat have contributed greatly to limiting giraat to a certain
number; because the restriction on a certain number of qiraat imams is a factor for their
popularity even though there are many other reciters who have a higher position than them.
And this causes people to think that the reciters' whose qiraats are written down are the trusted
qiraat priests. Ibn Jabr al -Makki has compiled a book on qiraat, which is limited to only five
reciters. He chose an imam from each country, taking into account that there were only five
mushafs sent by Usman to those countries. Meanwhile, an opinion says that Usman sent
seven manuscripts; five as written by al -Makki plus one manuscript to Yemen and another to
Bahrain. However, the news of the last two manuscripts was not heard. Then Ibn Mujahid and
others tried to keep the number of the manuscripts distributed by Usman, so from the Bahraini
and Yemeni manuscripts they also included their qiraat experts to complete the number
(seven). Therefore, the scholars are of the opinion that adhering to the qiraat of the seven
qiraat experts (qari'), without the others, is not based on asar or sunnah. Because that number
is only the result of efforts to collect by a few later people, which then the collection is
widespread. If Ibn Mujahid had also written down other reciters besides the seven and then
combined them with them, those reciters would have been famous too. Abu Bakr ibnul ' Arabi
151 Mabahits Fi Ulum al-Quran

said: 'The determination of the seven reciters' does not mean that the giraat that can be read
is limited to only seven so that other giraat cannot be used, such as the qiraat of Abu Ja'fa ,
Syaibah, al-A'masy and others. other; because the reciters' position is the same as the seven
or even higher.' This opinion is shared by many other giraat experts .

Abu Hayyan said: "In the book written by Ibn Mujahid and those who followed him, there are
actually no famous giraat , except for very few. For example Abu 'Amr ibnul 'Ala', he is known
to have seventeen narrators and then their names are mentioned. But in the book of Ibn
Mujahid only mentions al-Yazidi , and darts al-Yazidi was also narrated by ten narrators. So
how can he: be satisfied with just mentioning as-Susi and ad -Dauri, even though both do not
have any advantages over the other? While all narrators are the same in terms of origin ,
expertise and equality to be taken. And he also said: ''I do not know the reason for this attitude
of Ibn Muhajid other than the lack of knowledge he has.

Kinds of Qiraat, Laws and Rules

Some scholars say that there are mutawatir, ahad and syaz qiraat . According to them, the
mutawatir qiraat is the seven qiraat, while the had qiraat is the three qiraats which make up
ten qiraats plus the qiraat of the companions, and besides that it is the qiraat syaz . It is said,
that the ten qiraat is mutawatir. Then it was also said that the guideline in this matter, both in
qiraat which includes qiraat seven, qiraat ten and others, is dabit or rules regarding valid qiraat.
Abu Syamah in al-Mursyidul Wajiz revealed, it is not appropriate for us to be deceived by every
qiraat that is based on one of the seven qiraat experts by declaring it a valid (correct) qiraat
and that is how the giraat is sent down unless the qiraat meets the conditions set out in the
dabit. In this way, a compiler should not only transfer (quote) the qiraat which he says came
from one priest without quoting the giraat from the others, or specifically only quoting the qiraat
from the seven priests. But he should quote all qiraat from other qurra '. This method does not
issue any qiraat from its validity. This is because what is the guideline is the fulfillment of the
characteristics or conditions, not who the qiraat is connected to. This is because the qiraat
that is connected to each qari', of which there are seven or others, is agreed upon ( mujma ' '
alaih ) and some is syadz . It's just that, because of the popularity of the seven reciters and
the number of their qiraat whose validity has been agreed upon, the soul feels more at ease
and tends to accept qiraat from them more than qiraat from other reciters.

According to them, the dabit or valid qiraat rules are as follows:

152 Mabahits Fi Ulum al-Quran

1. The suitability of the qiraat is in accordance with the rules of the Arabic language even in
one respect, whether that aspect is fluent or more fluent, because qiraat is a sunnah that must
be followed, accepted as it is and used as a reference based on isnad, not ra'ynu (reasoning
).

2. Qiraat corresponds to one of the Ottoman manuscripts , although it is only close. Because,
in writing the Mushafs, the Companions had been serious in making rasm (the way of writing
Mushaf) in accordance with the various dialects of qiraat that they knew. For example, they
would write in verse ( al -Fatihah [1]:6), with sad instead of sin . They did not write down sin ,
which is the origin of this, so that the pronunciation can also be read with sin , that is, although
in one respect it is different from rasam, qiraat with sin fulfills or is in accordance with the
known original language of the pronunciation, so that the two readings are considered
comparable. And reading isymam for that is also possible.

What is meant by appropriate is just approaching it ( muwafagah ihtimaliyah ) is like the

example above. For example, others like ( al -Fatihah [1]: 4). Lafaz is written in all manuscripts
by removing the alif, so that it is read
according to rasm in tahqiq (obviously) and read anyway. according to rasm ihtimal
(possibility). And so are the other examples

An example of qiraat-qiraat that is different but according to rasm in tahqiq is OLS, with ta and
yes. Also with yes and nun, and others. The emptiness of the rasm from dots and syakal both
when they are omitted and when they are set is proof of how high the Companions are in the
science of spelling especially and in their brilliant understanding of the study of every science.

In determining valid gqiraat , it is not required that the qiraat must be in accordance with all
manuscripts, only what is contained in some manuscripts. For example, the qiraat of Ibn 'Amr
(Ali-'Imran [3]: 184), by specifying the ba in the two pronunciations, this qiraat is considered
valid because this is also stated in the Syami Mushaf .

3. The qiraat must be valid in its isnad, because the qiraat is a sunnah that is followed based
on the safety of sculpting and the validity of history. Often Arabic linguists deny a qiraat just
because it is not in line with the rules or is weak according to the rules of the language,
however the qiraat imams do not bear any burden for their denial.

Those are the conditions specified in the dabit for valid qiraat. If these three conditions have
been met, namely 1) according to the Arabic language, 2) according to the rasam of the
153 Mabahits Fi Ulum al-Quran

Mushaf and 3) the validity of the sanad, then the qiraat is a valid qiraat. And if one or more
conditions are not fulfilled then the qiraat is called a weak qiraat, syaz or vanity.

What is surprising is that some Nahwu experts still blame qiraat sahih which has fulfilled these
requirements simply because the qiraat contradicts the rules of Nahwu science which they
use as a benchmark for the validity of language. The valid qiraat should be used as a judge
or a guide for nahwu and linguistic rules , not the other way around, making these rules a
guide for the Qur'an. This is because the Qur'an is the first and main source for taking the
rules of language, while the Qur'an itself is based on the validity of the quotations and
narrations which become the basis for reciters', no matter what. Ibn Jaziri, when commenting
on the first condition of the valid qiraat rules, emphasized, *The words in the rules above, even
if only in one aspect, we mean one aspect of nahwu science, whether that aspect is fluent or
more fluent, agreed upon or disputed . Slightly contradicting the Nahwu rules does not reduce
the validity of a giraat if the qiraat has been widely spread, popular and accepted by the priests
based on valid isnad, because this last thing is the most important basis and the most
important foundation. Indeed, there are not a few qiraat that are denied by Nahwu experts or
most of them, but their denial does not need to be ignored, such as sculpting and , memorizing
, imposing , and separating the mudaf from the mudaf. ilah , as in the verse, and so on.”

Said Abu 'Amr ad -Dani, "The qiraat imams do not apply even a single bit of the letters of the
Qur'an according to the rules that are most popular in the world of language and are most in
accordance with the rules of the Arabic language, but according to the most stable (firm) and
valid. in history and writing . Therefore, if the history is solid, then the rules of language and
the popularity of the language cannot be rejected or denied, because qiraat is a sunnah that
must be followed and must be accepted completely and used as a source of reference." Zaid
bin Sabit said, 'Qiraat is a muttaba'ah sunnah , a sunnah that must be followed.'

Baihagi explained, the meaning of these words is that following those before us in terms of
reciting the Qur'an is a sunna or tradition that must be followed, one cannot violate the Mushaf
which is an imam and also does not violate famous qiraats even though they do not apply in
Arabic. .”

Some scholars have concluded that there are six types of qiraat:

First: Mutawatir, namely giraat which is quoted by a large number of narrators who cannot
possibly agree to lie, from a number of people who are like that and the sanad continues until
the end, namely the Messenger of Allah. And this is common in terms of qiraat.
154 Mabahits Fi Ulum al-Quran

Second: Masyhur, namely qiraat whose sanad is valid but does not reach the degree of
mutawatir, in accordance with the rules of the Arabic language and Usmani's rasam and is
also well-known among qiraat experts so that therefore it is not categorized as wrong qiraat
or syaz . Scholars say that this type of gqiraat includes qiraat that can be worn or used.

Usmani rasam , violates the rules of the Arabic language or is not as well known as the famous
qiraat which has been mentioned. This kind of qiraat does not include qiraat that can be
practiced by reading.

Among the examples is what was narrated from Abu Bakrah , that the Prophet read ( ar
Rahman [55]: 76) and what was narrated from Ibn 'Abbas that he read ( at -Taubah [9]: 128),
by reading the fatah of the letter fa . '°

Fourth: Syaz , namely qiraat whose sanad is not valid, such as giraat ( al -Fatihah [1]:4), with
the form fi'l madi and imposing

Fifth: Maud', namely giraat that has no origin.

Sixth: Mudraj , which is added to the qiraat as an interpretation, such as the qiraat of Ibn
'Abbas: ( al-Bagarah (2):198), sentences are interpretations inserted into verses.

The last four kinds of reading should not be practiced.

Jumhur is of the opinion that the seven qiraat are mutawatir. And those that are not mutawatir,
such as famous ones, may not be recited during or outside of prayer.

Nawawi in Syarh al-Muhazzab said, "Qiraat whose syaz cannot be read either inside or outside
of prayer, because ta is not the Qur'an. The Qur'an is only defined by a mutawatir sanad, while
a giraat whose syaz is not mutawatir. People who have an opinion other than this are wrong
or ignorant. If someone violates this opinion and recites the qiraat which is syaz , then he must
be denied both the reading inside and outside of prayer. The fuqaha Bagdad agrees that
people who read the Qur'an with the correct qiraat must be told to repent. Ibn 'Abdil Barr
exemplifies the consensus of the Muslims that the Qur'an cannot be read with the syaz qiraat
and it is also not valid to pray behind someone who is reading the Qur'an with the syaz qiraat
."
155 Mabahits Fi Ulum al-Quran

The Various Benefits of Valid Qiraat

This variety of valid qiraat contains many benefits and functions, including:

1. Shows how well preserved and preserved the Book of Allah is from changes and deviations
even though this book has many different aspects of reading.

2. Relieve Muslims and make it easier for them to read the Qur'an.

3. Evidence of the miracle of the Qur'an in terms of its density of meaning ( ijaz ), because
each qiraat shows a certain syara' law without the need to repeat the pronunciation. For
example the verse ( al-Ma'idah [ 5 ] : 6), by imposing and memorizing the words . fi'l (object
verb) gasala . Whereas qiraat with jar ( khafad ) explains the law of sweeping shoes when
there are circumstances that demand it, with the reason that the lafaz is said to ma'mul fi'l
masaha Thus, we can conclude two laws without going into too many words. These are some
of the meanings of the miracles of the Qur'an in terms of the density of their meanings.

4. An explanation of what might still be global in other giraat . For example, the pronunciation
in the verse (Al-Baqarah [2]: 222), which is read with tasydid and takhfif . Qiraat with tasydid
explains the meaning of qiraat with takhfif , in accordance with the opinion of the majority of
scholars. Therefore it is not lawful for a wife who is menstruating to be interfered with by her
husband because she is already clean from menstruation, namely the cessation of menstrual
blood, before the wife purifies herself with water. And qiraat explains the meaning meant by
qiraat is going, not walking fast in His words ( al-Jumu'ah [62]: 9). Qiraat ( al-Ma'idah [5]:38)
instead of a word also explains which hand should be cut off. Likewise, qiraat ( an-Nisa '[4]:
12) explains that what is meant by brother in the verse is a mother's brother. Therefore, the
scholars say: "With differences in qiraat, differences arise in the law."

Says Abu 'Ubaidah in Fada'ilul Qur'an, "The purpose of qiraat that is syaz is to interpret the
famous qiraat and explain its meanings. For example qiraat Aisyah and Hafsah ( al Baqgarah
[2]:238), Ibn Mas'ud 's qiraat ( al-Ma'idah [5]:38), and Jabir's qiraat ( an-Nur [24]: 33). He also
said: These letters (qiraat) and their like have become interpreters of the Qur'an. Qiraat or
interpretation of this has been narrated from tabi'in and then considered good. So what if that
was narrated from companion figures and even later became part of a giraat ? Of course this
is better and more powerful than mere interpretation. At least , the benefit that can be drawn
from these letters is the knowledge of correct (valid) takwil.
156 Mabahits Fi Ulum al-Quran

giraat imams who were specifically mentioned by Abu Bakr bin Mujahid because according to
him, they were scholars who were known for their memorization, thoroughness and long
enough to pursue the world of qiraat and whose qiraat had been agreed upon to be taken and
developed, were:

1. Abu 'Amr bin 'Ala'. A great teacher of narrators. His full name is Zabban bin 'Ala' bin 'Ammar
al-Mazini al -Basri. Some say that his name is Yahya. It is also said that his real name is that
chew . He died in Kufah in 154 H. And his two narrators were ad -Dauri and as-Susi.

Ad-Dauri was Abu 'Umar Hafs bin 'Umar bin 'Abdul 'Aziz adDauri an-Nahwi . Ad-Daur place
name in Baghdad . He died in 246 H.

As-Susi is Abu Syu'aib Salih bin Ziyad bin 'Abdullah as-Susi . He died in 261 H.

2. Ibn Kasir. His full name is 'Abdullah bin Kasir al -Makki. He was a tabi'in, and died in Mecca
in 120 H.

The two narrators were al-Bazi and Qunbul .

Al- Bazi is Ahmad bin Muhammad bin 'Abdullah bin Abu Bazah , the muezzin in Mecca. He
was given Abu Hasan's chew. And died in Mecca in 250 H.

While Qunbul is Muhammad bin 'Abdurrahman bin Mu . hammad bin Khalid bin Sa'id al -Makki
al-Makhzumi . He was given the chew of Abu 'Amr and given the nickname (call) Qunbul . It
is said that there are ahlul bait in Mecca known as Qanabilah . He died in Mecca in 291 H.

3. Nafi' al -Madani. His full name is Abu Ruwaim Nafi' bin 'Abdurrahman bin Abu Nu'aim al-
Laisi , originally from Isfahan , and died in Medina in 169 AH.

The two narrators are Qalun and Warasy .

Qalun is 'Isa bin Munya al -Madani. He is an Arabic teacher who has the name Abu Musa and
the nickname Qalun . It is narrated that Nafi' gave him the nickname Qalun because of the
beauty of his voice, because the Roman word galun means good. He died in Medina in 220
AH.
157 Mabahits Fi Ulum al-Quran

While Warasy is 'Usman bin Sat'id al -Misri. He was given the Abu Sa'id chew and was given
the nickname Warasy because of his extreme whiteness. Ila died in Egypt in 198 H.

4. Ibn 'Amir ash-Shami . His full name was 'Abdullah bin 'Amir al-Yahsubi , a qadi (Chakim) in
Damascus during the reign of Walid bin 'Abdul Malik. His nickname is Abu 'Imran, he is a
tabi'in. Died in Damascus in 118 H.

The two narrators are Hisham and Ibn Zakwan.

Hisham is Hisham bin ' Imar bin Nusair , qadi Damascus. He was given Abul Walid's chew,
and died in 245 H.

While Ibn Zakwan is 'Abdullah bin Ahmad bin Basyir bin Zakwan al-Qurashi ad-Dimashqi . He
was given a chew by Abu 'Amr. Born in 173 H., and died in Damascus in 242 H.

5. ' Asim al-Kufi . He was ' Asim bin Abun Najud , and was also named Ibn Bahdalah , Abu
Bakr . He was a tabi'in, and died in Kufah in 128 H.

The two narrators are Syu'bah and Hafs .

Syu'bah is Abu Bakr Syu'bah bin 'Abbas bin Salim al Kufi . Died in 193 H.

While Hafs is Hafs bin Sulaiman bin Mugirah al-Bazzaz al-Kufi . His nickname is Abu 'Amr. He
is a trusted person. According to Ibn Mu'in , he was better at qiraat than Abu Bakr. He died in
180 H.

6. Hamzah al-Kufi . He is Hamzah bin Habib bin ' Imarah azZayyat al-Farci at-Taimi . He was
given the chew of Abu ' Imarah , and died in Halwan during the reign of Abu Ja'far al -Mansur
in 156 H.

The two narrators were Khalaf and Khalad .

Khalaf is Khalaf bin Hisham al-Bazzaz . He was given the chew of Abu Muhammad, and died
in Baghdad in 229 H.

While Khalad is Khalad bin Khalid, and it is also said that Ibn Khalid as- Sairafi al-Kufi . He
was given a chew by Abu 'Isa, died in 220 H.
158 Mabahits Fi Ulum al-Quran

7. Al- Kisa'i al-Kufi . [a is 'Ali bin Hamzah, a priest of Nahwu knowledge in Kufa . He was given
Abul Hasan's chew. Named al-Kisa'i because he wears “kisa” during ihram. He died in
Barnabawaih , a village in Ray, on his way to Khurasan with ar -Rashid in 189 H.

The two narrators were Abul Haris and Hafs ad -Dauri.

Abul Haris was al -Lais bin Khalid al-Bagdadi , died in 240 H.

Medium Hafs ad -Dauri is also the narrator of Abu 'Amr, mentioned earlier. .

As for the three qiraat imams who perfected the seven qiraat imams, becoming ten are:

8. Abu Ja'far al -Madani. He is Yazid bin Qa'qa ', died in Medina in 128 H., and also said to be
132 H.

The two narrators were Ibn Wardan and Ibn Jimaz .

Ibn Wardan is Abul Haris 'Isa bin Wardan al -Madani, died in Medina in early 160 AH.

While Ibn Jimaz is Abur Rabi' Sulaiman bin Muslim bin Jimaz al -Madani, and died at the end
of 170 H.

9. Jacob al -Basri. He is Abu Muhammad Ya'gub bin Ishaq bin Zaid al-Hadrami , died in Basrah
in 205 H., but it is also said that in 185 H.

The two narrators were Ruwais and Rauh .

Ruwais is Abu 'Abdullah Muhammad bin Mutawakkil alLw'lu'i al -Basri. Ruwais is his
nickname, died in Basrah in 238 H.

While Rauh is Abul Hasan Rauh bin 'Abdul Mu'min alBasri an-Nahwi . He died in 234 H. or
235 H.

10. Khalaf. He is Abu Muhammad Khalaf bin Hisham bin Sa'lab al -Bazar al-Baghdadi . He
died in 229 H., but it is also said that the year of his death is unknown.
159 Mabahits Fi Ulum al-Quran

The two narrators are Ishaq and Idris. Ishaq is Abu Ya'qub Ishaq bin Ibrahim bin 'Usman al -
War. raq al-Marwazi then al-Baghdadi . He died in 286 H.

While Idris is Abul Hasan Idris bin 'Abdul Karim al-Bag . dadi al -Haddad. He died on the day
of 'Idul Adha 292 H.

Some scholars also add four qiraat to the ~ ten. The four qiraat are:

1. Qiraat al -Hasanul Basri, maula (former slave) of the Ansar and one of the great tabi'in who
was known for his asceticism. He died in 110 H.

2. Qiraat Muhammad bin 'Abdurrahman, known as Ibn Muhaisin . He died in 123 H., and he
was the shaykh , teacher of Abu 'Amr.

3. Qiraat Yahya bin Mubarak al-Yazidi an-Nahwi from Baghdad . Ya took the giraat from Abu
'Amr and Hamza, and he was the sheikh

or teachers ad -Dauri and as-Susi. He died in 202 H. 4. Qiraat Abul Faraj Muhammad bin
Ahmad asy-Syanbuzi . He died in 388 H.

Al- Waqfu and Al-Ibtida'

Knowledge of al-waqfu and al -ibtida''* has an important role in the pronunciation of the Qur'an
to safeguard the meaning of the verses, keep away ambiguity and avoid mistakes. This
knowledge requires an in-depth understanding of various linguistics, qiraat and interpretation
of the Qur'an, so that the meaning of a verse is not damaged. Below we provide some
examples:

Mandatory waqf , for example, in verse ( al -Kahf [18]: 1). Then ibtida' (start) with ( al -Kahf
[18]: 2), this is so as not to give the impression that pronunciation is an attribute for
pronunciation because al -' iwai (bend) is not qayyiman (straight). It is obligatory to waqaf in
words that end with a concluding "ha", for example in verses ( al-Haqqah [69]: 25-26), and in
verses ( al-Haqqah [69]: 98-29). Because, in other than the Qur'an this ha sakat is determined
or read at the end of the waqf and discarded when it is read wasal (to be continued). However,
because in the Mushaf "ha'' is written, the only existing pronunciation cannot be changed ,
because as stipulated in the rules of the Arabic language, the ha-sakt must be discarded when
160 Mabahits Fi Ulum al-Quran

it is wasal. Thus, specifying ha at the time of wasal is contrary to the rules of the Arabic
language; but even throwing it away is against the Mushaf. While in waqf it means following
the Mushaf and also following the rules of the Arabic language. And it is permissible to be
wasal by stipulating that ha is actually with the intention of endowment .

Waqf is also obligatory , for example, in the verse (Yunus [10]: 65). Then start with this to
direct its meaning. This is because if they are neglected , it will give the impression that the
words ( qaul ) that make them sad are their words, even though this is not the case.

There is no doubt that knowledge of waqf and ibtida' is very useful in understanding the
meaning and analyzing the laws contained in the Qur'an.

Narrated from Ibn 'Umar, he said: "We once lived at a time when one of us was given faith
before (reading) the Qur'an. But now, we see many people one of whom has been given the
Qur'an." and yet not yet believing. He reads the Qur'an from beginning to end without knowing
what is ordered and what is prohibited and where he should stop ( waqaf ). Even though every
letter of the Qur'an says: 'I am Allah's Messenger to you so that you practice me and follow
my advice."

Kinds of waqf

Scholars differ on the distribution of waqf :

It is said that waqf is divided into eight types, namely: tamm , syabfhun bi tamm , naqis ,
shabihun bi naqis , hasan, shabihun bi hasan, qabih and shabihun bi qabih . It is also said that
it is divided into three, namely: tamm , jaiz and qabih . Also said to be divided into two, namely:
tamm and qabih .

According to popular opinion, waqf is divided into four types, namely: tamm-mukhtar , kafin-
ja'iz , hasan-mafhum and qabib-matruk .

1. Tamm is a waqf on a pronunciation that has nothing to do with the following pronunciation
. Waqf but many are found in the verses of the Prophet (at the end of the verse), as in His
words ( al -Baqarah [2]: 5). Then proceed with (Al-Baqarah [2]: 6). However, sometimes this
endowment occurs before the end of fasilah , such as the endowment on His word ( an-Naml
161 Mabahits Fi Ulum al-Quran

[27]:34), because Bilkis' words end here. Then Allah said ( an-Naml [27)]:34), this word is the
messenger of verse.

2. Kafin-ja'iz . That is waqf on a wording which in terms of wording has been cut off from the
wording after it, but its meaning is still continuing. Among the examples is every verse of the
Prophet whose pronunciation after it has a lam kai , for example in the words "

3. Hassan. Namely waqaf on pronunciations that are considered good in that pronunciation
but it is not good to start with the following pronunciations because they are still related to
them in pronunciation and meaning. For example, the verse ( al -Fatihah [1]:2-3).

4. Qabih . "That is waqf on pronunciation that cannot be understood by its true meaning, like
waqaf on words ( al-Ma'idah [5]: 17), and starting with 42% 23)" ( al-Ma'idah [5]: 17), because
the meaning that can be understood when it starts with the sentence shows disbelief. So does
the word ( al-Ma'idah [5]: 73). So waqaf in pronunciation is not justified. And so on...

Tajweed and Adab Recitations

Abdullah bin Mas'ud is a reciter' who has a melodious voice and is good at reading the Qur'an.
Good recitations (recitations) have their own influence on readers and listeners in
understanding the meanings of the Qur'an and capturing the secrets of its miracles, with
humility and humility. The Prophet once said:

"Whoever wants to recite the Qur'an melodiously as it was revealed, let him read it according
to the readings of Ibn Ummi 'Abd," namely Ibn Mas'ud .

That was because Ibn Mas'ud was blessed with a good voice and recitation of the Qur'an.

The scholars, past and present, pay great attention to the recitations (how to read) the Qur'an
so that the pronunciation of the Qur'anic pronunciations becomes good and correct. This way
of reading is known among them as Tajwidul Qur'an. Knowledge of Tajwidul This Qur'an has
been specifically discussed by a group of scholars in their own works, both in the form of
verses and prose. Then they define tajwid as "giving the letters their rights and order, returning
the letters to the makhraj and their origin, and smoothing their pronunciation in a perfect way
without being excessive, harsh, hasty and forced."
162 Mabahits Fi Ulum al-Quran

Tajwid as a scientific discipline has certain rules that must be followed in pronouncing the
letters of its makhraj. In addition, attention must also be paid to the relationship between each
letter and the one before and after it in the way it is pronounced. Therefore, it cannot be
obtained simply by studying it, but also through practice, practice and imitating people who
read well. In this connection Ibn Jaziri stated: 'I do not know of the most effective way to reach
the peak of tajwid other than oral practice and repeating recitations received from the mouths
of people who read well. And the tajwid rules revolve around the way of waqaf , imalah , idgam
, mastery of hamzah, tarqiq , tafkhim and makharijul letters."

The scholars consider qiraat Qur'an without tajwid as a land . Lahn is damage or error that
befalls lafaz, both jaliy and khafiy . Lahn jaliy is damage to pronunciation in a real way so that
it can be known by qiraat and other scholars, for example i'rab or nerve errors. Lahn khafiy is
damage to the pronunciation that can only be known by gqiraat scholars and teachers of the
Qur'an whose way of reading is received directly from the lips of the qiraat scholars and then
memorized carefully along with information about the wrong pronunciations.

Exaggeration in tajwid to the point of exaggeration and coercion is no less dangerous than
fahn , because it is the addition of letters out of place, for example, as people who read the
Koran today do with melancholy rhythms and repeated sounds. repeated as well as singing
accompanied by music and the passage of entertainment tools. The scholars have indicated
this act as heresy and called it " lar'id , tarqis , tatrib , tahzin or tardid ." This is as quoted by
as-Suyuti in al-Itqan , and expressed again by ar-Rafi'i in i'jazul Qur'adn by saying: ''Among
the acts of bid'ah in gqiraat and ada' are talhin or reciting recitations which are still around
today and are being disseminated by people whose hearts have been captivated and are
already admiring. They read the Qur'an in such a way as a rhythm or chant. And among the
various talhins that they put forward in accordance with the division of the rhythm of the song
are:

a) tar'id , that is when the reciter's voice trembles, like a voice shaking because of cold or pain.

b) tarqis , namely deliberately stopping at a consonant letter but then suddenly stomping it
accompanied by body movements, as if he were jumping or walking fast.

c) tatrib , namely chanting and chanting the Qur'an so that reading the length (mad) is not in
the right place or adding it if it happens to be in the right place.
163 Mabahits Fi Ulum al-Quran

d) tahzin , namely reading the Qur'an in a pitiful tone like someone who is sad to the point of
almost crying accompanied by solemnity and a soft voice.

e) tardad , ie when a group of people imitates a reciter' at the end of his recitation with a style
from the above methods .

Qiraat actually has the character of tahqiq , namely by giving each letter its rights in
accordance with the provisions set by the scholars and accompanied by tartil, namely by
reading slowly and calmly and with a gentle voice, havingr in nature , namely reading fast
while still paying attention the conditions for correct pronunciation, and some are tadwir in
nature , namely the middle between the two characteristics and methods earlier.

Reading the Qur'an is one of the sunnahs in Islam, and it is recommended to reproduce it so
that every Muslim has a lively heart and a bright mind because he gets the light from the Book
of Allah that he reads. About this Ibn 'Umar has narrated a hadith of the Prophet:

“It is not permissible to be envious (of someone) except in two cases, namely the person whom
Allah has bestowed with wealth and then uses it (in a way that pleases Allah) night and day,
and the person whom Allah has given the Holy Book and then reads it at night and day. .”

Reading the Qur'an with sincere and good intentions is an act of worship for which a Muslim
is rewarded. Ibn Mas'ud narrates:

"That the Prophet said: 'Whoever reads one letter from the Book of Allah, he will get one good
and every kindness will be rewarded tenfold."!

In a hadith Abu Umamah, emphasized:

"Read the Qur'an! Because on the Day of Resurrection he will come as a helper to his
readers."

The salaf scholars (former), always maintain the reading of the Qur'an. Among them there are
those who read it until khatam da

in a day and a night, there are even more khatam than that. In a hadith it is stated:
164 Mabahits Fi Ulum al-Quran

"From Abdullah bin 'Amr, the Messenger of Allah said to me: 'Read the Qur'an one full time in
one month.' He replied: 'I can afford to read more than that.' He said again: 'Then read it in ten
days.' He also replied again: 'I can still read more than that.' Then he said again: 'Read it in a
week and not more than that”?

The Prophet warned that the Qur'an should not be forgotten. he said:

"Make it a habit to read the Koran. By the One Whose Muhammad's soul is in His hands, the
Qur'an is indeed more easily released than a camel that is released from its bridle."

The order to increase the number of readings and to make the Qur'an complete is different
according to individual circumstances because each person has different abilities and different
levels of public interest.

Nawawi in his al - Azkdr said: ”'The truth is that the order to read the Qur'an varies due to
differences in individual circumstances. Whoever because of the sharpness of his mind is able
to reveal the secrets and various knowledge contained therein, he should limit (his reading) to
a level that can help him understand perfectly what he reads. Likewise, people who are busy
spreading knowledge, deciding cases (disputes) or handling religious interests and other
public benefits, it is enough for them to read it at a level that does not cause their duties to be
neglected or imperfect. But if you do not belong to this group, let 1a read it as much as possible
as long as it does not cause boredom or confusion in reading it.

Adab of Reading the Qur'an

It is recommended for people who read the Qur'an to pay attention to the following:

1. Reading the Qur'an after ablution because it is one of the most important remembrances,
although it is permissible for people who have hadada to read it.

2. Read it in a clean and holy place, to protect, the majesty of reading the Qur'an.

3. Read it solemnly, calmly and reverently.

4. Siwak (cleaning the mouth) before starting to read.

165 Mabahits Fi Ulum al-Quran

5. Reading ta'awwuz (" A'azu billahi minasy satanir rajim”) in the beginning, based on the word
of Allah: "When you recite the Qur'an, ask Allah for protection from the accursed syaj . tan." (
an -Nahl [16]:98) Even some scholars make it obligatory to read this ta'awwuz .

6. Reciting basmalah at the beginning of every sura, except for sura al -Bara'ah, because
basmalah is one of the verses of the Qur'an according to a strong opinion.

7. Read it with tartil, that is, by reading it slowly and clearly and giving each letter its rights,
such as reading long and idgam . Allah says: "And recite the Qur'an slowly." ( al-Muzzammil
[73]: 4).

From Anas, that he was asked about the qiraat of the Prophet. He replied: 'His qiraat is long.
Then he read Bismillahir rahmanir uterus, by lengthening Allah, extending Rahman and
extending Rahim.”?

From Ibn Mas'ud , that a man said to him: ''Indeed I used to read al -Mufassal in one cycle. So
Ibn Mas'ud asked: “Is it so fast that you read the Qur'an as if you were reading poetry? Surely
there will be a people who read the Qur'an, but the Qur'an does not reach their throats. In fact,
if the reading sinks into the heart, of course it will be very useful.”

Az -Zarkasyi said in al -Burhan: ''The perfection of tartil is interpreting the words, reading the
letters clearly and not wanting one letter with another. It is said that this thing is tartil minimal.
While the maximum is reading the Qur'an in accordance with its function and meaning. When
reading verses about threats, you should also read them in a threatening tone, and if you read
verses that contain respect (to Allah), then you should read them with respect too."

8. Thinking about the verses he read. This way of reading is what is highly desired and
recommended, namely by concentrating on the heart to think about the meaning contained in
the verses one reads and interacting with each verse with all one's feelings and awareness
whether the verse contains prayer, forgiveness, mercy or punishment.

Allah says:

"This is a book that We have sent down to you which is full of blessings so that they pay
attention to its verses." (Sad [38]:29).
166 Mabahits Fi Ulum al-Quran

"It was narrated from Huzaifah, he said: 'One night I was praying with the Prophet. He read
surah al -Baqarah, followed by surah an-Nisa ' and then continued with sura Ali 'Imran,
everything was read tartil, clearly and slowly. If he found a verse containing tasbih, then he
glorified, if he passed a verse that contained a request, he begged, and if he passed a verse
that contained protection ( ta'awwuz ), then he also asked for protection."

9. Absorbing the meaning and intent of the verses of the Qur'an, which are related to promises
and threats, so that you feel sad and cry when reading verses related to threats because you
are afraid and terrified. Allah says:

"And they fell on their faces crying and they became more solemn." ( al -Isra' [17]:109).

In a hadith of Ibn Mas'ud it is stated that he said:

"The Messenger of Allah said to me: 'Recite the Qur'an to me.' I replied: 'O Messenger of
Allah, should I recite it to you, while the Qur'an was revealed to you?' He replied: "Yes, I enjoy
listening to the recitation of the Qur'an from other people." Then I recited surah an-Nisa 'and
when it came to this verse, what will it be (as for the disbelievers later), if We bring a witness
(apostle) from each community and We bring you (Muhammad) as a witness over them (as
your people)? (verse 41), he said: 'It's enough to be here... Then I turned to him, then I saw
his eyes shed tears."

In Syarh al-Muhazzab stated: The way to be able to cry when reading the Qur'an is to think
about and absorb the meaning of the verses that are read such as those regarding serious
threats, painful punishments, agreements and advice (orders), then reflect on how he has
neglected them. . If this method cannot evoke feelings of sadness, regret and tears, then this
situation must also be regretted by crying because this is a disaster."

Ibn Majah narrated from Anas, he said:

"The Messenger of Allah said: 'At the end of time — or in this ummah — there will be a group
of people who recite the Qur'an, but the Qur'an does not pass through their throats, or their
necks. If you see or meet them, then kill them! ”

10. Make your voice better by reading the Qur'an, because the Qur'an is a decoration for your
voice and a good, melodious voice will be more influential and permeate in the soul. In a hadith
it is stated:
167 Mabahits Fi Ulum al-Quran

"Decorate the Qur'an with your sweet voice."

11. Strengthening the reading of the Qur'an because reading it in a jahar voice is more
important. Besides that, it can also raise enthusiasm and enthusiasm for more activities, turn
one's ear to the recitation of the Qur'an, and bring benefits to listeners as well as concentrate
all feelings to further think, pay attention and meditate on the verses being read. However, if
it is feared that the loud voice will cause riya, or it will disturb other people , such as disturbing
people who are praying, then reading the Qur'an in a low voice is more important.

The Messenger of Allah said: "Allah does not listen to anything other than the melodious voice
of the Prophet who recited the Qur'an in a jahar voice."2?

12. Scholars have different opinions about reading the Qur'an de . Just look directly at the
Mushaf and read it by rote, which is more important? In this case they have three pens. got.
7®

First, reading directly from the Mushaf is more important, because even looking at the Mushaf
is worship. Therefore reading by seeing includes two acts of worship, namely reading and
seeing.

Second, reading outside to is more important, because this will encourage more contemplation
and thinking about meaning properly. This opinion was chosen by al -'Izz bin 'Abdus Salam.
He further said: ''Some are of the opinion that reading the Qur'an directly from the Mushaf is
more important, because this includes the actions of two members, namely the oral and visual,
while the reward is according to the degree of difficulty. Such an opinion is not true, because
the main purpose of reading the Qur'an is tadabbur (thinking, contemplating), based on the
word of Allah:

"So that they pay attention ( tadabbur ) its verses." (Sad [38]:29). And according to custom,
looking at the Mushaf would interfere with that intention. Therefore, the opinion above is seen
as weak, not strong."

Third, it depends on each individual situation and condition. If reading by rote can lead to
solemn feelings, thoughts, contemplation and concentration on the verses one reads rather
than reading through the Mushaf, then reading by rote is more important. But if both are the
same then reading from the Mushaf is more important.
168 Mabahits Fi Ulum al-Quran

Teaching the Qur'an and Receiving a Reward (Payment) For It

Teaching the Qur'an 'is obligatory kifayah, and memorizing it is an obligation for Muslims so
that the number of mutations of the memorizers of the Qur'an is not interrupted in addition to
avoiding the occurrence of meaning bias and deviation of meaning. If this task has been
carried out by some people, then this obligation is dropped from the others. If no one does,
then all sin. In a hadith narrated by Usman it is stated:

"The best of you are those who learn the Qur'an and teach it."

The way to learn the Qur'an is to memorize it verse by verse. This method is currently being
used in modern educational media, namely that each student is required to memorize bit by
bit, then added to the next lesson, and so on. From Abu 'Aliyah, he said:

"Learn the Qur'an five verses five verses, because the Prophet took it from Gabriel as five
verses five verses."

Scholars differ on whether or not it is permissible to accept wages for teaching the Qur'an.
The investigators ( Ahlut tahqiq ) strengthens the opinion that allows it, based on the words of
the Prophet:

"The work for which you are most entitled to take wages is (teaching) the Book of Allah. and
his words:

"I will marry you to him with the (dowry) of the Qur'an that is in you."

Some scholars have properly divided the types of teaching the Qur'an into several types and
explained the rulings for each , as emphasized by Abu Lais in his book al -Bustan: 'There are
three types of teaching the Qur'an. First, teaching that is because of God alone and does not
take wages; secondly, listening teaching collects wages; and third, unconditional teaching, but
if given a gift, then accept it.

The first type of teacher is rewarded, and that is the duty of the prophets
169 Mabahits Fi Ulum al-Quran

The second type is disputed. Some say it should not be done based on the words of the
Prophet:

“Convey from me, even if it is only one verse.”

But there are also those who allow it. The Qur'an teacher would have been better off by making
an agreement to accept payment only for the work of guiding memorization and teaching
writing. But if he also stipulates a fee for teaching the Qur'an, I don't think there will be any
problem, because the Muslims have inherited this tradition from long ago and need it.

The third type is permissible according to all scholars' opinions, because the Prophet himself
was the teacher of all people and he also received gifts. Apart from that, based on the hadith
about a person stung by a scorpion where the companions treated the person by reciting surah
al -Fatihah and they asked for a reward, then the Prophet said:

"Give a share of the reward you receive it."

11. RULES THAT THE MUFASIR NEEDS

To jump into any science, one needs to know the general basics and characteristics. He must
first have sufficient knowledge of the science and other sciences as necessary supports at a
level that can help him reach the level of expert in that discipline, so that when he enters the
details of the problem he already has the complete key to solving it. Because the Qur'an al -
Karim was revealed in clear Arabic, "Indeed, We sent it down in the form of the Qur'an in
Arabic so that you understand it" (Yusuf [12]: 2), then the rules needed by the commentators
in understanding the Qur'an 'an focuses on the rules of the language, understanding its
principles, embracing its teachings and mastering its secrets. And for all of this there have
been many detailed discussions and complete studies that are scattered in various branches
of Arabic science. here we will only briefly state some important things that must be known in
advance.

Damir (Pronoun)
170 Mabahits Fi Ulum al-Quran

Damir has its own linguistic rules which are deduced by linguists from the Qur'an al -Karim,
original Arabic sources, nabawi hadiths and from the words of Arabs whose words can be
used as guidelines ( hujjah ), whether form of poetry (nazam) and prose (nasar). Ibn al-Anbari
has compiled a book consisting of 12 volumes which specifically discusses the checkers found
in the Qur'an.

Basically, damir is placed to shorten words, it functions to replace the mention of many words
and occupies those words perfectly, without changing the intended meaning and without
repetition. For example, the damir " hum " in the verse: has replaced twenty words, if the
words are expressed not in the damir form, namely the words at the beginning of the verse:

Every occult damir (first person pronoun) requires a place of return or explanation, namely the
words it replaces, and according to the rules of the language the place of return must precede
it. Nahwu experts provide reasons for this provision, that damir mutakallim (first person) and
damir mukhdtab (second person) can clearly know their meaning through the circumstances
that surround them, this is not the case with damir supernatural . Therefore, according to this
rule, the damir's place of return must precede it so that what is meant by it can be known in
advance. That is why the Nahwu experts stipulate, "Damir gd'ib may not return to the later
pronunciation and position." From this rule, several things are excluded in which the damir
returns to a place of return that is not mentioned because what he means has been indicated
by a qarinah (indication) that is in the pronunciation that precedes it or by other circumstances
surrounding the atmosphere of the conversation.

Ibn Malik in his book at-Tashil states, "The rule stipulates, the return place ( marji ') of the
occult damir must take precedence, Marji ' is the closest pronunciation to it unless there is
evidence indicating otherwise. Sometimes the marji ' is explained in the pronunciation and
sometimes nor is it explained because there are indicators, both sensory and known through
reasoning (' ilmi ), which point to damir, or because something has been mentioned which is
part of the margin ', the whole, its counterpart or accompanying it, in any form whatsoever."

Thus, the marji 'damir ga'ib is the pronunciation that has been mentioned before and must be
in accordance with it. This is what is many and common, as in His word: (Hud (11): 42). Or
what precedes it contains what is meant by damir, as in His word: ( al -Maidah [5]8). Damir "
huwa " here returns to justice, al -'adlu which is contained in the pronunciation i'dilu . So the
full meaning, justice is closer to piety. Or the pronunciation that precedes it) refers to damir
based on prevalence, necessity ( iltizam ) like : ( al -Baqarah [2]:178). Damir in the word
171 Mabahits Fi Ulum al-Quran

" ilaihi " returns to lafaz al -' afi (one who forgives) which must exist because of the lafaz '''
ufiya '”' (forgiven).

Marji 'damir is sometimes located after the damir itself, but this is only in pronunciation, not in
position (word position), as in: (Ta Ha [20]: 67). But there are also those that are later in
pronunciation and position as found in damir sya'n , damir qisgah , ni'ma and bisa'sa . For
example the word of Allah: verse ( al -Ikhlas [112]: 1), ( al -Anbiya '[21]: 97), ( al -Kahfi [18]:
5O), and opal QS ( al-A'raf [7 ]:177). In addition, there is also a lafaz that comes after the damir
shows the marji 'damir, as in His word: ( al-Waqi'ah [56]:83). Damir rafa ' stored here' is
indicated by the pronunciation ”' al-hulqum ”, which if stated in full will read:

Marji 'can sometimes be understood from the context of the sentence, as in: ( ar -Rahman
[55]:26), the meaning of the word " alaiha " is ( al-Qadar [97}:1), namely " anzalna the Koran
''; (' Abasa [80]: 1) namely "the Prophet . "'; and (Hud [11]: 13), damir " wawu " in lafaz ”“
yaqulun ” returns to the 'polytheists' and damir fa'il lafaz " iftara " returns to the "Prophet'', while
damir maf'ul returns to " al -Qur'an."

Damir sometimes returns to the pronunciation, not to the meaning, as in His words: (Fatir {35}:
11), damir in " usiaihi " 'returns to the pronunciation of '' mu'ammar '' but what is meant is "
mu'ammar " which means other. Said al -Farra': what is meant is another mu'ammar , not the
first mu'ammar , but he was treated with kinayah as if he were the first mu'ammar . This is
because if the pronunciation is displayed it is exactly the same as the first pronunciation, so it
will sound " wa la yunqasu min' age mu'ammar '”. So it is clear that the damir in "min ' uraihihi
" returns to the other " mu'ammar " pronunciation, not the first mu'ammar . This is not unlike
the words ' indi dirham wow nisfuhu "(I have one dirham and half of it ), meaning the other half
of a dirham.

Damir sometimes returns to the meaning alone, as in the verse: ( an-Nisa '[4]:176). Damir in "
kanata "' is not preceded by a tasniyah lafaz as its marji' , this is because the word "kalalah''
can be used for mufrad, tasniyah or plural. So the pentasniyah - an damir which returns to
kalalah is based on its meaning. Also like: ( an-Nisa '[4]:4). Damir on the word " minhu "
returns to the meaning of "as- saduqat " because this lafaz means ''as- sidaq "or " ma usdiqa
” (something that is used as a dowry). The verse seems to read: (Give a dowry to women or
what you make a dowry for them).

Sometimes the damir is mentioned first and then given the title ( khabar ) with a pronunciation
that explains it, such as: ( al-An'am [6}:29). Also sometimes he is tasniyah even though he
172 Mabahits Fi Ulum al-Quran

"returns to one of the two things that have been mentioned, for example: ( ar -Rahman [55]:
22). Pearls and marjan come out of one of the two seas, namely the salty sea, not the fresh
sea. The release of pearls and marjans from one of these two seas is seen coming out of both.
This is the opinion of az-Zujaj and others.

Damir sometimes also returns to something that has a close relationship with him, as in the
verse: ( an-Nazi'at [79]:46). What is meant by damir "ha'' in the pronunciation of " duhaha " is
"duha yaumiha " (duha time that day), not "duha al ' asyiyyah "' (duha time that afternoon),
because there is no duha time in the afternoon.

In addition, in the use of damir, the first thing to pay attention to is the aspect of pronunciation,
but then it is the aspect of meaning that is considered. This is shown in: ( al -Baqarah {2}:8).
Damir on " yaqulu " is interpreted based on the pronunciation of man ', then on the
pronunciation of " wa ma hum ” is pluralized based on its meaning.

Ta'rif and Tankir (Isim Ma'rifah and Nakirah )

A. The use of the ism nakirah

The use of isim nakirah has several functions, including:

1. To denote one, as in: (Ya Sin [36]:20). '' Rajulun '' means a man.

2. To indicate a kind, such as: ( al -Baqarah [2]: 96), that is, a type of life, namely looking for
additions for the future, because that desire is not towards the past or the present.

3. To show ''one" and "kind of"' at the same time. For example in: ( an-Nur [24]: 45). That is,
every kind of all kinds of animals comes from a kind of water and each individual (one) animal
comes from one nutfah.

4. To magnify (glorify) circumstances, such as: ( al -Baqarah [2]: 279). The meaning of " harbin
" is a big or terrible war. .

5. To show the meaning of many, as in the verse: ( asy-Syu'ara '[26]:42). The meaning of "
teaching " is a lot of reward.
173 Mabahits Fi Ulum al-Quran

6. To magnify and show a lot (combined no.4 and 5) For example: (Fatir [35]:4). That is, the
noble and numerous apostles.

7. To belittle, for example: (' Abasa [80]:18). That is, from something despicable, low and very
trivial.

. 8. To state a little, as in the verse: (Bara'ah [9]:72). That is, the little pleasure of Allah is
greater than heaven, because pleasure is the source of all happiness.

B. The use of the ism ma'rifah

The use of the ism ma'rifah ( ta'rif ) has several different functions according to the type.

1. Ta'rif with the isim damir (pronoun) because circumstances require it, whether damir
mutakallim , mukhatab or occult .

2. Ta'rif with ' alamiyah (name) functions to:

a) presenting the owner of that name in the listener's heart by saying his distinctive name.

b) glorify, as in the verse: ( al -Fath [48]:29).

c) humiliating, as in the verse: ( al -Lahab (111:1).

3. Ta'rif with isim isyarah (show words) functions to:

a) explains that something that is designated is close, such as: (Luqman [31]: 11).

b) explain the situation by using ''distant words'', such as: ( al -Baqarah [2]: 5).

c) humiliating by using close demonstratives, such as: ( al -' Ankabut (29]:64).

d) glorify by using the word pointing away, as in: ( al -Baqarah [2:2].

e) remind ( tanbih ) that something designated ( musyar ilaih ) which is given some of the
characteristics that are very appropriate with the characteristics mentioned after the isim
isyarah . For example: (Al- Bagarah [2]: 2-5).
174 Mabahits Fi Ulum al-Quran

4. Ta'rif with isim mausul (connecting pronoun) functions:

a) because he does not like to say his real name to cover it up or for other reasons, as in the
word of Allah:

( al-Ahqaf [46]:17) and His words: (Yusuf [12]:23).

b) to show a general meaning, such as: ( al -' Ankabut (29}:69).

c) to summarize sentences, such as: ( al-Ahzab [33]:69). If the names of the people who said
this were mentioned, the conversation (sentence) would have been long.

5. Ta'rif with alif-lam ( al ) functions:

a) to show something that is already known because it has been mentioned ( ma'hid zikri ),
such as: ( an-Nur [24]: 35).

b) to indicate something that is already known to the listener such as: ( al -Fath [48]:18).

c) something that is already known because he was present at that time such as: ( al-Ma'idah
[5]: 3).

d) to include all of its units ( istigraqul-afrad ), such as: ( al -' Asr [103]:2). This is known
because there are exceptions afterwards.

e) to exhaust all types of characteristics, such as: ( al -Baqarah [2]: 2). That is, a book that has
perfect instructions and includes all the contents of the book that was revealed with all its
characteristics.

f) to explain the essence, nature and type, as in the verse: ( al -Anbiya' (21]:30).

Noun Repetition (Isim)

175 Mabahits Fi Ulum al-Quran

If an ism is mentioned twice, in this case there are four possibilities; both are ma'rifah , both
are nakirah , the first is nakirah while the second is ma'rifah , and the first is ma'rifah while the
second is nakirah .

1). If both are ma'rifah then in general the second is the essence of the first. For example: ( al
-Fatihah [1]: 6-7). “

2). If both are nakirah , then the second is usually not the first. For example: ( ar -Rum[30]:54).
" The first du'f is nutfah (sperm), the second ' du'f is tufuliyah (infancy), while the third ' du'f is
shaikhukhah (old age).

These two types have been collected in the verse: ( al -Insyirah [94]:5-6). Therefore in a
narration of Ibn "Abbas said: "One ' usr (difficulties) will not beat two yusr (ease). This is
because the second ' usr ' is repeated with al ( ma'rifah ), then it is ' the first usr , while the
second ' yusr ' is not the first ' yusr ' because it is repeated without al. ”

3). If the first is nakirah and the second is ma'rifah then the second is the essence of the first,
because that is what is already known. For example in the verse: ( al-Muzzammil [73]: 15-16).
°

4). If the first is ma'rifah while the second is nakirah , then what is meant depends on qarinah
. Sometimes qarinah shows that the two are different, as in His words: ( ar -Rum [30]: 55).
Sometimes he also shows that the two are the same, such as: ( az-Zumar [39]: 27-28).

Mufrad and Plural

Some words in the Qur'an are interpreted for a certain meaning and pluralized for a special
sign, preferably the plural of mufrad or vice versa. Therefore in the Qur'an it is often found that
some pronunciations are only in the plural form and when the abstract form is needed, the
synonym ( murddif ) word is used. For example the word ”' al-lubb " ( Zin ) which is always
mentioned in the plural, albab , as found in the verse: ( az-Zumar [39]: 21). This word is never
used in the Qur'an in its abstract form, but its synonyms mentioned, namely the pronunciation
of “ al-qalb ” such as: (Qaf [50]: 37). And the word “ al-kub ” ( ) is never used in the mufrad
form, but always in the plural, " al akwab ”. For example: ( al-Gasyiyah [88]: 14).
176 Mabahits Fi Ulum al-Quran

On the other hand there are a number of pronunciations that only come in their abstract form
elsewhere in the Qur'an. And when it is about to be pluralized, it is pluralized in an interesting
form that is incomparable, as found in the verse: ( at-Talaq [65]: 12). God does not speak
because that is harsh and breaks the order of the sentence.

Included in this group is the pronunciation (. ), it is sometimes mentioned in the plural form
and sometimes in the abstract form, as needed. If what is meant is "number" then it is brought
in the plural which shows how very large and wide it is, as contained in the verse: ( al-Hashr
[59]: 1). And if what is meant is "direction", then it is brought in abstract forms, such as: .( al-
Mulk [67]: 16).

The pronunciation " ar-rth " ( ) also belongs to this category, it is mentioned in the plural and
in the mufrad. The use of the plural in the context of rahmat is in the context of ' uzab . It is
said, the wisdom is that or the wind of mercy has various characteristics and benefits and
sometimes some of them are against some of the others - among them there are breezy winds
that are beneficial to animals and plants. Therefore, in the context of this grace it is pluralized,
while in the context of 'punishment " rih " or wind comes from one direction, without anyone
opposing or rejecting it.

Ibn Abi Hatim and others narrated, Abu Ka'b said: "Everything that is called ar-riyah in the
Qu'an is mercy, while what is called ar-rih is punishment. Therefore it is stated in a hadith
Allahumma ij'alha joy wow la taj'alha rihan . If it is not so then it is because there is another
wisdom.

Included in this group is the pronunciation of " an-nur " which is always interpreted and the
pronunciation of " az-zulumat " which is always plural. Also the pronunciation of "sabil al-haqq
" which is always translated and "sabil al -batil" which is always pluralized. This is because the
path (sabil) to truth is only one, while the path to falsehood is many and has many branches.
For reasons like this the word " waliyyul-mu'minin " is translated and " auliya'ul-kafirin " is
pluralized. As seen in ( al-Bagarah [2]:257) and verse: ( al-An'am [6]:153).

Lafaz " al-masyriq " and " al -magrib" also belong to this group. Both are mentioned in the
mufrad, tasniyah and plural forms. The use of the mufrad form is because it remembers the
direction and to indicate east and west, as in the verse: ( al-Muzzammil [73]: 9). Tasniyah form
, because both are two places of rising and two places of setting in winter and summer, as in
the verse: ( ar -Rahman [55]:17). While the plural form is used considering that both are places
177 Mabahits Fi Ulum al-Quran

of sunrise and sunset every day, or places of sunrise and sunset every season, as in the verse:
( al-Ma'arij [70]:40).° ;

Balance the Plural with the Plural or with the Mufrad

Balancing the plural with the plural sometimes means that each unit of one plural is offset by
another plural unit. For example in the verse: (Nuh [71]: 7). That is, every one of them covered
his body with his own clothes. And like: ( al -Baqarah [2]:233). That is, each mother
breastfeeds her own child.

Sometimes it is also intended that the plural content is determined or enforced for each
individual who is subject to punishment, such as: ( an-Nur [24]; 4). That is, whip every one of
them as much as that number. In addition, sometimes both intentions can be accepted, but in
this case there needs to be an argument that determines one of them.

As for balancing the plural with mufrad, in general it is not meant to show the generality of the
mufrad, but sometimes this can happen. For example: ey ( al-Bagarah [2]: 184). That is,
everyone who is unable to fast is obliged to give food to a poor person every day.

Words that are thought to be mutaradif (synonyms), but are not

Among them are " al -khauf' ( ) and " al-khasyyah " ( ). The meaning of " al-khasyyah " is higher
than ' al -khauf', because al-khasyyah is taken from the words 'syajarahkhasyyah ' which
means a tree that dry. So the meaning of al-khasyyah is the totality of fear. Meanwhile " alkhauf
' is taken from the words "" naqah khaufa "means a female camel that is diseased, that is,
contains deficiencies, does not mean it has completely disappeared . In addition, ' al-khasyyah
' is the fear that arises because of the greatness of the person being feared even though the
person experiencing the fear is a strong person. Thus, al-khasyyah is alkhauf or fear
accompanied by respect ( ta'zim ),; while al -khauf is the fear that arises because of the
weakness of the party who is afraid even though the party being feared is a small thing.
Judging from its root, al-khasyyah consists of kha', syin and ya' which in its tasrif shows the
nature of majesty and greatness, such as " asy-shaykh ", meaning great leader, and " al-khaisy
"()
178 Mabahits Fi Ulum al-Quran

means thick clothing. Therefore, the word '' al-khasyyah " is often used with respect to the
rights of Allah, as in the verses: (Fatir [35]: 28) and ( al-Ahzab [33]: 39). As for " al -khauf" in
verse. ( an -Nahl [16]:50) is used to characterize the angels after mentioning their strength
and prowess. So the use of the word al -khauf here to explain that even though the angels are
big and strong, before Allah they are weak. The phrase is then connected with " fauqahum "
which means Allah is above them, this shows greatness. His. Thus, two elements of meaning
are collected . dung by ” al-khasyyah ” without destroying the meaning of the greatness of the
angels, namely "khauf" and their reverence for God.

Among them are '' asy-syuhhb ” (. ) and '' al-bukhl " (so, the meaning of the first word is more
intense than the meaning of the second word, because in general asy-syuhh is al-bukhl or
miserly accompanied by greed . an .

Likewise ”'as-sabil'” and “ at-tariq '” (. ). The first is mostly used for goodness while the second
is almost never used for goodness unless it is accompanied by an attribute or idafah that
shows the intended meaning. For example in the verse: ( al-Ahqaf [46]: 30). According to ar -
Ragib in his Mufradat , -as-sabil" is at-tariq or the way in which there is ease. So it's more
specific than " at-tariq ".

Likewise '' madda ” (34) and '”' amadda '”' ( aah . Ar-Ragib in explaining, the word ” imdad '' —
the masdar form of amadda — is widely used in things that are liked, as in the verse: want
moment, ag v. ( at -Tur [52]:22), while " madda " is used for _ something that is not liked. For
example in: (Maryam [19]: 79).

Questions and answers

Basically the answer should match the question. But sometimes he deviates from what the
question wants. This is to remind that the answer is what should be asked. Answers like this
are called uslub al -hakim. As an example of the word of Allah: (Al-Baqarah [2]: 189). They
asked the Prophet about bujan , why at first he looked small like a thread, then increased little
by little until it was full moon, then shrank again and again until it returned to normal. The
answer given to them is in the form of an explanation of the lesson, to remind them that what
is more important is that question, not what they are asking. Sometimes an answer is more
general than what was asked, because it is deemed necessary. For example the verse: (
alAn'am (6]:64) as an answer to the question: ( al-An'am [6]:63). Sometimes it is also narrower
than the question because circumstances require it, like the verse: (Yunus [10] :15) as an
179 Mabahits Fi Ulum al-Quran

answer to this reminds us that replacing is easier than creating. If you can't just replace, you
will certainly create even more incapacitated.

The word " su'al " when used to ask for an understanding, then sometimes it is muta'addi to
the second maf'ul directly and sometimes by using the auxiliary word " an " ( ). For example: (
al -Baqarah [2]:85 ). And when it is used to ask for something or something similar, it muta'addi
to the second maf'ul directly or with the auxiliary word “min” ( ), but the first way is more
applicable. For example: ( al -Mumtahanah [60]:10) and ( an-Nisa '[4]:32).

Total Ismiyah and Total Fi'liyah

The number of ismiyah or nominal sentences shows the meaning of subut (fixed) and istimrdr
(continuous), while the number of fi'liyah or verbal sentences shows the meaning of tajaddud
(appearance of something) and hudus (temporal). Each of these sentences has its own place
that cannot be occupied by the others. For example about infaq which is expressed in verbal
sentences, as in the verse: (Ali "Imran [3]: 134).

No nominal sentences are used here. However, in matters of faith, nominal sentences are
used, as in: oat ( al-Hujurat [49]: 15). This is because infaq is a temporary act that sometimes
exists and sometimes does not exist. It's different with faith. It has a nature that lasts as long
as the things that want it exist.

What is meant by tajaddud in fi'il madi (past verb pau ) is that an action arises and falls,
sometimes it exists and sometimes it doesn't exist. Currently in fi'il mudari ' (present or future
verb, the action occurs repeatedly. Fi'il or a verb that is not clearly stated in this case is the
same as fi'il which is clearly stated. Therefore, the scholars argue, the greeting conveyed by
Ibrahim a.s. is more weighty ( ablag ) than that conveyed by the angels to Abraham, as stated
in the verse: ( az -Zariyat (51:25) . replaces fi'il Origin: This expression shows that greetings
from them just happened at that time. In contrast to the answer, " qala sal4amun ' alaikum ”
Lafaz " salamun ”' is pronounced because it becomes mubtada ' (subject) which is khabar
(predicate) ) is not mentioned. The complete sentence is , which shows the regular greeting.
Here it seems that Ibrahim intends to return their greeting in a way that is better than what
they conveyed to him, for the sake of carrying out the ethics taught by Allah SWT,' in addition
it is also Abraham's tribute to them.
180 Mabahits Fi Ulum al-Quran

' Ataf

“ Ataf is divided into three types:

1. ' Ataf to lafaz, and this is what is important for ' ataf' .

2. ' Ataf to mahall (word position). For example in the verse: ( al-Ma'idah [5]: 69). According to
al-Kisa'i , jafaz "as- sAbi'dn " was said to the mahall inna and its isim whose position is marfu
' because of the beginning of the sentence.

3. ' Ataf to the meaning. For example in the verse: ( al-Munafiqun [63]: 10). In qira'ah other
than Abu 'Amr Jafaz "account" is jazm . According to al -Khalil and Sibawaih the word is said
to be something that is considered to exist ( tawahum ) because of the meaning " although 14
akhhartani .... fa assaddaqa ” is the same as * Akhkhirni ... assaddaq ” (suspend me..., of
course I will give alms). As if to say: “in akhkhartani ... assaddaq wa account...” (if You suspend
me... of course I will give charity and be included...). Likewise al-Farisi stated as qira'ah Qubul
: (Yusuf [12]:90), by reading breadfruit " ra '", because " man " mausul contains a conditional
meaning.

Scholars differ on whether or not it is permissible to recite khabar (news sentence) to insyd
'(not news sentence). Most of them do not allow it, while other groups allow it, by taking the
example of the verse (as- Saff {61}:13) which is stated in the verse: (as- Saff [61]: 10-11).
Those who are not allowed to say, the pronunciation has the same meaning as Thus , it is a
khabar sentence which means insha'. Then it's legal say the sentence insha' to him, as if it
were said: (Have faith and strive, surely Allah will stabilize and help you. And give good tidings,
O Messenger of Allah, those who believe in that). ( amr , insha') is to give an understanding
of the obligation to comply with that order, as if the sentence is in the form of an order, namely
"obey". Because of that it informs about existing faith and jihad.

Scholars also have different opinions about assigning two ma'mals from two 'amils. The group
that allows to have a datil with the word of Allah: (Al- Jasiyah [47]: 2-5) Lafaz. di'atafkan to two
ma'mul from two 'amil, both when it is classified and when it is rafa '. When pronouncing the
two 'amils are inna ”and ” fi ", both of which are replaced by ” wawu '. So, " wawu " translates
the lafaz and me -nasab And when it is rafa ' the two ' amils is ibtida' (beginning of sentence)
and “ fi ”. So " wawu " in this case recites the lafa'z and conveys this opinion put forward by
az-Zamakhsyari ."
181 Mabahits Fi Ulum al-Quran

Likewise, they differ about saying the damir majriir without repeating the jarr letters . The group
that allows arguments with qira'ah Hamzah: ( an-Nisa ' [4]: 1) who teach the pronunciation of
* al-arham "because it was said to the Damir. They also argue with His words: ( al -Baqarah
{2}:217) where the pronunciation of " al -masjid" is majrur because it was said to damir in the
pronunciation of 'bihi'.

The difference between al -Ita' and al-I'ta '

There is a difference between al-ita 'and al-i'ta ' in the Qur'an. Al-Juwaini explained, the word
" al-ita " is stronger than " al-i'ta " in determining its maf'ul , because " al-i'ta " has the pattern
of the word mutawa'ah . It is said: (he gives [something] to me then I accept it). As for " al-ita
" it cannot be said: because this sentence would mean : "he gave (something) to me so I gave
it", but it should be said: (he gave [something] to me so I accept it).

Fi'l or verb-which has a mutawa'ah pattern has a weaker effect on maf'ul (object) than fi'l which
does not have it. In the case of the former we may say: (I cut it and it was cut). Here it seems
clear that the action of the actor, success or failure, depends on the state of the object; affected
or not. If it is not affected then it is seen as non-existent. Therefore it is valid to say: (I cut it
but it was not cut). Whereas in fi'l which does not have an invalid mutawa'ah pattern we state
that. Therefore, it cannot be said: (I hit him, he was also hit, or not hit), nor can he be said: (I
killed him, he was killed or not killed), because fi'l or actions like this if the perpetrator has
done it surely. there is a concrete influence on the object, bearing in mind that the actor's
needs in terms of fi'l which do not have a mutawa'ah pattern do not depend on the state of the
object. Thus, "' al-ita '" is stronger (intense) than "' al-i'ta '”'.

concrete evidence in the Qu'an . Among them:

( al -Baqarah [2:269). The use of the word " al-ita " ( yu'ti , yu'ta , utiya ) in this verse reminds
us that if wisdom is fixed in its place, it will stay there forever.

( al-Hijr [15]: 87).

( al -Kausar [108]:1). The use of the word " al-i'ta '" ( a'taindka ) in this verse is because after
al-kaugar there are many other higher places, remembering that the transfer of dj in heaven
is only to the greater one. Likewise the word of Allah: ( at -Taubah [9]:29). The use of the word
" al-i'ta " ( yu'ta ) here is because the jizyah depends on our attitude (Muslims), whether we
182 Mabahits Fi Ulum al-Quran

accept it or not, besides that they (non-Muslims) don't pay it willingly but because they are
forced to. In relation to Muslims regarding zakat, the word " al-ita '" is used . This implies that
a believer should pay zakat with his own sincere awareness , not like paying jizyah.

Lafaz Fa'ala

Lafaz Fa'ala is used to indicate several types of actions, not just one action. So use this lafaz
to summarize sentences. For example the verse: ( al-Mai'idah [5: 79). The meaning of lafaz '
fa'ala ” ( yaf'alun ) in this verse includes all the evil they did. And the verse: ( alBaqarah (2]:
24). That is, if you cannot bring a sura that is the same as the Qur'an and you will not be able
to bring it ... If the lafaz fa'ala is used in the word of Allah then it shows "hard threat'. For
example: ( al -Fil [105]: 1), and (Ibrahim [14]: 45).

Say Kana

Often the pronunciation of kana in the Qur'an is used with regard to Allah's Essence and His
attributes. Nahwu experts and others differ on the pronunciation; does it show the meaning of
ingita ' (disconnected), as follows:

First, kana” shows the meaning of ingit @' because it is a fi'l or a verb that gives the meaning
of tajaddud , temporal.

Second, kana" does not show the meaning of inqita ' but the meaning of dawam (eternal,
eternal). This opinion was chosen by Ibn Mu'ti who said in his Alfiyah: ("kana" denotes
unbroken past events).

Regarding the word of Allah: ( al -Isra' [17]:27) arRagib states, the pronunciation of “kana”
here shows that since creation Satan has always remained in disbelief.

Third, kana” is a word indicating “the existence of something in the past vaguely, in which
there is no hint of the non-existence that preceded it or the discontinuity that comes later.” For
example, the word of God: ( al-Ahzab [ 33]: 50 ) .

Ibn 'Atiyah mentioned in the interpretation of surah al -Fatihah, when "kana" is used with
regard to the attributes of Allah, then it does not contain an element of time.
183 Mabahits Fi Ulum al-Quran

Among these opinions, the correct one is Zamakhsyari's opinion . Namely that "kana" shows
the meaning of how closely the meaning of the sentence that follows it is related to the past,
not another meaning, and the pronunciation of "kana" itself does not indicate the disconnection
or the permanence of the meaning. And if it shows such a meaning then it is because there is
another "argument". It is with this meaning that all the words of Allah that use the word "kana"
in the Qur'an, whether about His attributes or others, must be interpreted. For example:

( an-Nisa ' [4]:148),

( an-Nisa ' [4]:130),
( al-Ahzab [33]:59),
( al -Anbiya' [21]:81) and
( al -Anbiya' [21]:78).

When the word of Allah speaks about human characteristics with the pronunciation of "kana'',
then what is meant is to explain that these qualities for them are already garizah (instinct) and
character embedded in the soul. For example the word of Allah ( al -Isra' [17]:11); and His
word ( al-Ahzab [33: 72). “

Abu Bakr ar -Razi has carefully studied the use of "kana" in the Qur'an and concluded the
meanings contained in that usage. Ila explained that in the Qur'an there are five kinds of
"kana":

1. With an eternal and eternal meaning, for example the word of Allah ( an-Nisa '[4]:170).

2. With the meaning of being cut off (stopped), for example the word of Allah: ( an-Naml [27]:
48). This is the original meaning among the meanings of “kana”'. It is as said: (The Zaid is a
pious person, a poor person, a sick person, or something else).

3. With the meaning of the present, as in the verses: ( Ali'Imran [3]:110) and ( an-Nisa '[4]:103).

4. With the meaning of the future, as in the verse: ( ad-Dahr [76]:7).

5. With the meaning of sara (become), as in the verse: ( al -Baqarah (2): 34).
184 Mabahits Fi Ulum al-Quran

If "Kana" is found in a negative sentence, then the intention is to refute or deny the truth of the
news, not to deny the occurrence of the news itself. Therefore it is interpreted with " " (invalid
and incorrect), as in the verse:

( al -Anfal [8]:67),
( at -Taubah [9]:17) and
( an-Nur [24]:16).

Lafaz Kada

Scholars have several opinions about the pronunciation of kada:

1. “Kada”' is the same as other fi'l both in terms of nafi (negative, negating) and in terms of
isbat (positive, determining). The positive is positive and the negative is negative, because the
meaning is mugrabah (almost, almost). So the meaning of the sentence is (he approached
the job, almost did it), and the meaning of the sentence 'is (he didn't come to the job, almost
didn't do it). The predicate ( khabar ) "kada" is always negative, but in positive sentences the
negativity is understood from the meaning of "kada" itself. Because the news about " the
nearness of something", according to the custom, means that something did not happen. If
not, of course it would not be reported on " the closeness of something ". This is as indicated
by the verse: ( anNur [24]: 40). Therefore this verse is more intense than the sentence (he did
not see it), because someone who does not see it may have almost seen it.

2. "Kada'' is different from other fi'l-fi'l in both positive and negative terms. The positive is
negative and the negative is positive . On this basis they say, ''Kada" if it is positive then it
actually shows negative, and if is negative then it shows positive. If it is said: then it means
"he did not do'', based on the word of Allah: (And indeed they almost turned you away... — al
-Isra' [ 17 ]:73), because in reality they did not turn away Mohammed. And if it is said: , then it
means "he did'', based on the verse: (Then they slaughtered it and they almost did not do it.
al -Baqarah [2]: 71), because they did the slaughter.

3. The negative "Kada" shows something that happened with difficulty and difficulty, as in
surah al -Baqarah [2]:71 above.

4. Distinguish between those in the form of muddri ', '' yakadu '' and those in the form of madi,
"kada''. Negating the form of mudari ' shows a negative meaning, but negating the form of
185 Mabahits Fi Ulum al-Quran

madi shows a positive meaning. The first can be seen in the verse: remembering it did not see
it at all . While the second is based on verse: int thing because they did the slaughter.

5. "Kada" which is negative is to show a positive meaning if the pronunciation that follows is
related and related to the previous pronunciation. For example the words: (I almost didn't get
to Mecca until I did my tawaf in Baitul Haram). Included among them is al- Baqarah [ 2]:71
above.

Say Ja'ala

“ Ja'ala ” is used in the Qur'an for several meanings:

1. With the meaning of samma (naming), as in the verse: ( al-Hijr [15]: 91). That is, they label
the Qur'an as a lie. And the verse: ( az -Zukhruf [43]:19). This meaning is proven by the verse:
( an-Najm [53]: 27).

2. With the meaning of aujada (to make, to manifest) which has one maf'ul (object). The
difference between '' khalaqa ” (creating) and " ja'ala " which means aujada is that '' khalaq ”
means creating which implies destiny (determination) and without any previous examples and
is not preceded by material or sensory causes . It is different from “ ja'ala ”. Allah says: ( al-
An'am [6]: 1). The use of the word ' ja'ala ” here Because az-zulumat (darkness) and annur
(light) come from things. They both exist because of the existence of these things, and they
do not exist because of the absence of these things.

3. With the meaning of moving from one state to another and the meaning of tasyir (to make),
therefore it has two meanings . Some of these transfers are sensory , as in the verse: ( al -
Baqarah [2}:22) and some are spiritual, as in the verse: (Sad [38]:5).

4. With the meaning of i'tiqad (having faith, believing), as in the verse: ( al-An'am [6]: 100).

5. With the meaning of assigning something to something else, both true and false. The correct
example: ( al-Qasas [28]: 7). And the vanity for example in the verse: ( al-An'am [6]: 136).

Lafaz La'alla and 'Asa

186 Mabahits Fi Ulum al-Quran

" La'alla ”and 'Asa” are used to mean ar -raja' (hope) tama ' (desire) in the words of fellow
human beings if they doubt some possible things but cannot be sure which one is going on.
And if it is connected with or used in the word of God, then in this case there are several
opinions:

1. Shows something that has already happened and is certain to happen, because the
attribution of everything to God is an attribution that contains certainty and confidence.

2. Shows the meaning of hope as its original meaning, but this is seen from the point of view
of " mukhatab " (opposite, in this case human).

3. In many places the two pronunciations indicate ta'lil (reasons), as in the verses: ( al -Isra'
[17]:79) and ( al -Ma'idah [5]:100).

12. THE DIFFERENCE OF MUHKAM AND MUTASYABIH

Allah sent down the Qur'an to His servant so that he would become a warner for the universe.
He outlines for beings. His is the true creed and the principles are straight in the verses. verses
with clear explanations and clear characteristics. These are all His gifts to mankind, in which
He determines for them the principles of religion to save their faith and explain the straight
path they must follow. These verses are Ummul Kitab whose understanding is no longer
disputed in order to save Muslims and maintain their existence. His words:

"The book whose verses are explained, namely the reading in Arabic, for people who know."
( Fussilat [41]: 3).

These religious points in several places in the Qur'an sometimes come with different
pronunciations, expressions and uslub (language style) but the meaning remains the same.
So some of them are similar to some of the others but the meaning is suitable and harmonious.

There is no contradiction in it. As for the issue of branches ( furu ') of religion which are not
the main problem, there are verses that are general and vague in nature ( mutasyabih ) which
provide an opportunity for mujtahids who are reliable in knowledge to be able to return them
to those who clearly mean ( muhkam ) by emphasizing branch issues to the main issues, and
those that are particular ( juz'i ) to those that are universal ( kulli ). Meanwhile, some hearts
187 Mabahits Fi Ulum al-Quran

that follow their passions get lost with this mutasyabih verse . With the firmness and clarity in
the main issues and the generality in the branch issues, Islam has become an eternal religion
for mankind that guarantees goodness and happiness for him in this world and the hereafter,
throughout time and time.

Muhkam and Mutasyabih in General Meaning

muhkam language, it comes from the words: which means I restrain the animal. The word al-
hukm means deciding between two things or cases. So the judge is the one who prevents the
wrongdoing and separates the two disputing parties, and separates between the right and the
false and between truth and lies. It says: means I hold the hands of a fool. It is also said: it
means I put "wisdom" on the animal. Wisdom in this expression means the reins that are
placed on the neck, remembering that it serves to prevent it from moving wildly. From this
understanding the word wisdom is born, because it can prevent its owner from inappropriate
things.

Muhkam means (something) that is confirmed . Ihkam al -kalam means strengthening the
words by separating the true news from the wrong, and the affairs of the straight from the
misguided. So, kalam muhkam are words that are like that in nature.

It is with this understanding that Allah characterizes the Qur'an that it is entirely muhkam as
confirmed in His words:

"Alif Lam Ra'. (This is) a book whose verses have been muhammed , confirmed and explained
in detail, sent down from (Allah) the All-Wise , All-Knowing." (Hud [11]: 1).

"Alif Lam Ra'. These are the verses of the Qur'an that contain wisdom. (Yunus [10]: 1).

"The Qur'an is entirely muhkam '', meaning the Qur'an The words are strong, eloquent
(beautiful and clear) and distinguish between what is true and what is false and between what
is true and what is a lie. This is what is meant by al-ihkam al -' amm or muhkam in the general
sense.

Mutasyabih literally means tasyabuh , that is, if one of two things is similar to the other. And
syubhah is a situation in which one of the two things cannot be distinguished from the other
because of the similarities between the two, both concrete and abstract. Allah says: ( al -
188 Mabahits Fi Ulum al-Quran

Baqarah [2]:25). That is, some of the fruits of paradise are similar to others in color, not in
taste and substance. It is also said that mutasyabih is mutamaSil (same) in word and beauty.
So, tasyabuh al -kalam is the similarity and conformity of words, because some of them correct
some of the others.

It is with this understanding that Allah characterizes the Qur'an that it is entirely mutashabih ,
as confirmed in the verse: ( az-Zumar [39]:23).

Thus, "the Qur'an is 'entirely mutashabih '', meaning that some of its content is similar to some
others in its perfection and beauty, and some of it justifies some of the others and also matches
its meaning. This is what is meant by at-tasyabuh al -' amm or mutasyabih in the general
sense.

Each muhkam and mutasyabih with absolute or general understanding as above does not
deny or contradict one another. So, the statement "The Qur'an is entirely muhkam " is
understood by itgan (solid, beautiful), that is, the verses are similar and some of them justify
some of the others. This is because "kalam that is muhkam and mutqan " means that the
meanings match even though the pronunciations are different. If the Qur'an commands
something, it will not order the opposite elsewhere, but it will also order it or something similar
to it. Likewise in terms of prohibitions and news. There is no contradiction and dispute in the
Qur'an .

"And if the Qur'an were not from Allah, they would have found many contradictions in it."' (
anNisa '[4]:82).

Muhkam and Mutasyabih in a Special Meaning

muhkam and mutashabih verses in a special sense, as indicated in the word of Allah:

"It was He who sent down the al -Kitab (Qur'an) to you. Among its (contents) there are
muhkamat verses , these are the main points of the contents of the Qur'an and the
mutasyabihat (verses) . As for those who are their hearts are inclined to error, they follow
verses that are mutasyabihat thereof to cause slander and to search for takwilnya, even
though no one knows the takwil except Allah. And those who are deep in knowledge say: We
believe in mutasyabihat verses . All this is from our Lord..." ( Ahi 'Imran [3]: 7).
189 Mabahits Fi Ulum al-Quran

Regarding the meaning of mubkam and mutasyabih there are many differences of opinion.
The most important of these are as follows:

1. Muhkam is a verse whose meaning is easily known, while mutasyabih is only known by
Allah himself.

2. Muhkam is a verse that contains only one face, while mutasyabih contains many faces.

3. Muhkam is a verse whose meaning can be known directly, without the need for other
information, while mutasyabih is not the case; it requires explanation by referring to other
verses.

muhkam verses in the Qur'an with nasikh verses, verses about halal, haram, hudud
(punishments), obligations, promises and threats. Meanwhile, for the mutasyabih verses, they
gave an example with mansukh verses and verses about Allah's Names and His attributes,
including:

"Ar-Rahman resides on the Throne." (Ta Ha [20]: 5).

"Everything is bound to perish except His face."' ( al-Qasas [28]:88),

"God's hand is above their hand." ( al -Fath [48]:10),

"and He is the ruler over His servants." ( al-An'an , [6]:18).

"And come your Lord." ( al -Fajr [89]:22),

"Father scolded them." ( al -Fath [48]: 6).

"Allah is pleased with them." ( al-Bayyinah (98]: 8) and

"So follow me, Allah will love you." (Ali 'Imran (3]:31).

And there are many other verses. This includes the beginnings of several surahs starting with
Hija'iyah letters and the nature of later days as well as ' Ilmus-sa'ah .
190 Mabahits Fi Ulum al-Quran

Differences of Opinion about the Possibility of Knowing Mutasyabih

As there are differences of opinion regarding the meaning of muhkam and mutasyabih in a
special sense, differences of opinion regarding the possibility of the meaning of mutasyabih
verses cannot be avoided. The source of this difference of opinion stems from the issue of
waqf in the verse: Is the position of this lafaz as mubtada ' whose khabar is " wawu " treated
as an isti'naf (beginning) letter and wagqaf is done on the pronunciation, or is it ma'tuf , while
the pronunciation becomes things and waqaf in pronunciation

The first opinion is followed by a number of scholars. Among them Ubai bin Ka'b , Ibn Mas'ud
, Ibn Abbas, a number of friends, tabi'in and others. They reasoned, among other things, with
information narrated by al -Hakim in his Mustadrak , sourced from Ibn Abbas, that he read:

And with the qiraah of Ibn Mas'ud : Also with the verse itself which expresses reproach against
those who follow mutasyabih and characterize them as people whose hearts are "inclined to
misguidance and try to cause slander."

*From Aisyah, she said: The Messenger of Allah read this verse acgf coal m es Nile to ae )"
If. Then said: 'When you see people who follow their mutasyabihat verses that is what Allah
indicates. So beware of them. "

The second opinion (which states " wawu " as the letter ' ataf ) was chosen by another group
of scholars spearheaded by Mujahid.

It was narrated from Mujahid, he said: I have read the mushaf to Ibn Abbas from Fatihah to
the end. I studied until I understood each verse and I asked him about his interpretation.

This opinion was also chosen by an -Nawawi. In his Muslim Syarah , he emphasized that this
is the most valid opinion, because it is impossible for Allah to call His servants with something
that they cannot understand the meaning of.

Compromise between Two Opinions by Understanding the Meaning of Takwil

By referring to the meaning of takwil ( at-ta'wil ) it will be clear that there is no contradiction
between the two opinions above, because the word "takwil" is used to denote three meanings:
191 Mabahits Fi Ulum al-Quran

1. Turning a word from a strong meaning ( rajih ) to a weak meaning ( marjih ) because there
is an argument that requires it. This is the meaning of takwil meant by the majority of
muta'akhhirin scholars .

2. Takwil with the meaning of interpretation (explaining, explaining), namely the discussion to
interpret the words so that their meaning can be understood.

3. Takwil is the essence (substance) to which speech is returned. So, the takwil of what Allah
announced about His essence and attributes is the nature of His holy substance itself and the
nature of His attributes. And the takwil of what Allah announced about the next day is the
substance that is in the next day itself. It is with this meaning that Aisyah's words are
interpreted:

"Rasulullah said in bowing and prostration, " Subhanaka Allahumma rabbana wow bi hamdika
. Allahumagfir ." This reading is his interpretation of the Qur'an, which is the word of Allah, "
Fa sabbih bi Hamdi rabbika wastagfirhu , innahu kana tawwaba ." ( an-Nasr (110]: 3).° Those
who say that waqaf is carried out on lafaz and makes it as isti'naf (beginning of a sentence)
say, "takwil" in this verse is takwil with the third meaning, namely the essence meant by
something said. Therefore the nature of God's substance, His essence, the meaning of His
names and attributes and the nature of the afterlife, none of that knows except Allah Himself.

On the other hand, those who say " waqaf " in pronunciation by making " wawu " the letter "
ataf " , not isti'naf , interpret the word takwil with a second meaning, namely interpretation, as
stated by Mujahid, a leading expert in interpretation. -Sauri said: "If an interpretation comes to
you from Mujahid, then that interpretation is sufficient for you." If it is said, he knows what is
mutasyabih , then what he means is that he knows the interpretation.

With this discussion it is clear that in essence there is no conflict between the two opinions.
And this problem only revolves around the difference in the meaning of takwil.

mutasyabih words whose meanings are similar to the meanings we know in the world, but the
essence is not the same. For example Allah's asthma and His attributes; although they are
similar to the names of the servants and their characteristics in terms of the pronunciation and
meaning of their kulli (universal), the essence of the Creator and His attributes are not at all
the same as the essence of creatures and their characteristics. The research scholars fully
192 Mabahits Fi Ulum al-Quran

understand the meaning of the lafazlafaz and can differentiate between them. However, the
real essence is a takwil that only Allah knows. Therefore, when asked by Malik and other salaf
scholars_ about the meaning of istiwa' in the word of Allah: they replied: 'The meaning of
istiwa' (to reside) we already know, but regarding how we do not know it. Faith in him is
obligatory and asking him is heresy .” Rabi'ah bin Abdurrahman, Malik's teacher, had
previously said: 'The meaning of special things' we already know, but how we do it is unknown.
Only Allah knows what really is. The Apostle only conveys, while we are obliged to believe in
it. So, it is clear that the meaning of the special" itself is known but the method is not known .

Likewise the news from Allah about the next day. In it there are pronunciations whose
meanings are similar to what we know, but the essence is not the same. For example, in the
afterlife there are mizan (scales), jannah (garden) and nur (fire). And in that garden were
"rivers of water whose taste and smell have not changed, rivers of milk whose taste has not
changed, rivers of khamar delicious to those who drink it and rivers of filtered honey." ( Al-
Qital [47]: 15). "In it are thrones that are raised high, and glasses that are located (nearby) and
cushions are arranged and rugs are spread out."' ( al-Gasyiyah [88]: 13-16).

We must believe and have faith in these reports, as well as believe that the unseen is greater
than the real, and that everything in the hereafter is different from what is in the world.
However, we do not know the nature of this difference because it is a "tawil" that only Allah
knows.

Despicable Takwil

Disgraceful takwil is takwil with the first meaning, turning the pronunciation from the meaning
of rajih to the meaning of marjuh because there is an argument that accompanies it. This kind
of takwil is widely used by most muta'akhkhirin scholars , with the aim of understanding Allah
SWT more from His likeness to creatures as they think. This assumption is completely wrong
because it can lead them into the same worries as what they are afraid of, or even more than
that. For example, when interpreting "'hands" ( al -yad) with power ( al -qudrah). Their intention
is to avoid assigning "hands" to the Creator considering that even creatures have hands.
Because of the pronunciation of al -Yad) this creates for them If the qudrah they define is a
right _ and maybe, then the determination of hands for Allah is also right and possible. On the
other hand, if the determination of "hands" is considered false and forbidden because it
creates similarities according to their assumption, then the determination of "power" is also
193 Mabahits Fi Ulum al-Quran

null and void. Thus, it cannot be said that This pronunciation is interpreted, in the sense that
it is turned away from the meaning that is diligent to the meaning that is meaningful .

The blame for the interpreters coming from the salaf scholars and others is aimed at those
who interpret the words whose meaning is obscure for them, but not according to the actual
interpretation, even though that is not obscure for others.

13. 'AMM AND KHASS

tasyri ' system (statutory determination) and religious law have a specific target, to whom the
law is directed. Sometimes a statutory law contains a number of characteristics that make it
general in nature and cover every individual and or are suitable for all circumstances. And
sometimes the goals are limited and specific. So this second category of legal dictum remains
general in nature but is then followed by other dictums which explain its limitations or narrow
its scope. The beauty of Arabic rhetoric and its ability to vary appeals and explain goals and
objectives is one of the manifestations of the strength of this language and the richness of its
treasures. If this is connected with the miraculous word of Allah, then its effect on the soul is
a sign of a separate miracle, namely the miracle of tasyri'i in addition to miracles in terms of
language.

Understanding ' Amm and General Sigat

' Amm is a pronunciation that consumes or includes everything that is appropriate for him
without any restrictions.

Scholars differ on the "general meaning", whether in the language it has a special sigat
(pronounced form) to indicate it or not?

Most of the scholars are of the opinion that in language there are certain signs which are
essentially made to show meaning ymum and used majaz on other. To support this opinion
they put forward a number of arguments from the arguments of nassiyah , ijma'iyah and
ma'nawiyah .

1. Among the arguments of nassiyah is the word of God:

194 Mabahits Fi Ulum al-Quran

"And Noah cried out to his Lord saying: 'O my Lord, indeed my son is part of my family, and
indeed Your promise is true. And You are the most just Judge.' Allah said: 'O Nuh, in fact he
is not from your family (which was promised to be saved).'” (Hud [11]:45-46).

The aspect that is used as the argument for this verse is that Noah turned to Allah with this
request because he held to His words:

"Surely We will save you and your family." ( al -' Ankabut (29]: 33). Allah confirmed what Noah
said. Therefore He answered with a statement indicating that his son was not part of the family.
If Iddfah (reliance) said "family" to "Nuh" (my family, Noah's family) does not show a general
meaning, then Allah's answer is not correct.

Also His words:

"And when Our messengers (angels) came to Ibrahim with good news, they said: ' Indeed, we
will destroy this land (Sodom). Indeed, its inhabitants are unjust people.' Ibrahim said: 'Surely
in that city there is Lut.' The angels said: 'We know better who is in that city. We will really
save him and his family except his wife. He is one of those who are left behind (destroyed).'”
( al -' Ankabut [29]:31 -32).

The aspect that is used as the argument is that Abraham understood the words of the angels,
ahlu hdzihil-qgaryah (inhabitants of this country), is common, where it mentions Lut. The
angels also acknowledged this understanding and replied that they would treat Lut and his
family in a special way, by excluding him from the class that would be destroyed and excluding
Lot's wife from those who were saved. These all show a general meaning.

2. Among the arguments for ijma'iyah is the ijma ' (consensus) of the companions that Allah's
word:

"The woman who commits adultery and the man who commits adultery, then lash each one
of them a hundred times." ( an-Nur [24]:2), and His words:

a). Kull , as Allah says: (Ali 'Imran [3]: 185) and ( al-An'am (6]: 102). The meaning of " kull " is
jami '.
195 Mabahits Fi Ulum al-Quran

b). Words that are ma'rifah-informed with al which are not al ' ahdiyah , for example: ( al -" Asr
[103]: 1-2). That is, every human being, based on the next verse: ( al ' Asr (103 ]: 3) Also like:
( al-Bagarah [2}:275) and ( al-Ma'idah (5]:38).

c). Isim nakirah in the context of nafy and nahi, such as: ( al-Bagarah (2]:197), ( al Isra' [17}:23).
Or in the context of conditions, such as: ( al -Bara'ah [9]:6 ).

d). Al-Lati ( ) and al-lazi ( ) and their branches. For example: ( al-Ahqaf [46]: 17). That is,
everyone who says like that, based on the following words in the plural , namely: ( al-Ahqaf
[46]: 18), ( an-Nisa ” [4]: 16), and ( at -Tala [65]: 4).

e). All terms and conditions. For example: This is to denote common to all that is intelligent.
And ( al -Baqarah [2]:197). This is to show common to the unreasonable. Also His word : ( al
-Baqarah [2]: 150). This is to indicate the generality for the place. And: ( alIsra '[17]:110).

f). Ismul- Jins (type word) which is applied to isim ma'rifah . For example: ( an-Nur [24]: 63).
That is, all the commandments of Allah. And: ( an-Nisa '[4]:11).

Miscellaneous ' Amm

' Amm is divided into three types:

1. ' Amm that remains in its generality ( al ' Amm al-baqi ' ald ' umamih ). Qadi Jalaluddin: al
Balqini said, 'Amen like this is rarely found, because there is not a single word ' amm _ unless
there is a takhsis (specialization) in it. But Zarkasyi in al-Burhan argues, ' Amm is so abundant
in the Qur'an. He proposed several examples, including: ( an-Nisa '[4]:176), ( al -Kahf [18]:49)
and ( an-Nisa '[4]:23). ' Amm in these verses does not contain any specificity.

2. ' Amm which is meant specifically ( al - ' amm al -murad bihi al Special). For example the
word of Allah: (Ali 'Imran [3]: 173). What is meant by the first " an-nas " is Nu'aim bin Mas'ud ,
while the second " an-nas " is Abu Sufyan. The two pronunciations are not intended for general
meaning. This conclusion is shown by the continuation of the next verse, because the sign
with Zalikum ( ) only refers to one particular person. If what is meant is many, plural, it will
certainly be said Likewise: (Ali 'Imran [3]: 39). What calls Maryam here is Jibril as seen in Ibn
Mas'ud 's qira'ah . Also verse: ( al -Baqarah [2]:199). Because, what is meant by " an-nas " is
Abraham or an Arab other than Quraysh.
196 Mabahits Fi Ulum al-Quran

3. ' Amm devoted ( al -' amm al-makhsas ). ' This kind of amm is found a lot in the Qur'an as
will be stated later. Among them are: ( al-Bagarah [2]:187), and (Ali 'Imran [3]:97).

The difference between al -' Amm al-murdd bihil-khustis with al'Amm al-makhsiis

The difference between al - 'dmm al-murdd bihil -specifically with al -' amm Al-Makhsiis can
be seen from several aspects. Among others:

a). The first is not meant to cover all the units or individuals that it covers from the start, both
in terms of the scope of the meaning of the word and from the law. This pronunciation does
have individuals, but it is used only for one or more individuals. While the second is intended
to show a general meaning, covering all individuals, in terms of the scope of the meaning of
the word, not in terms of the law. So the word " an-nas " in the word of Allah: , even though it
has a general meaning but is not intended, both in terms of pronunciation and in law, except
for only one person. It is different from the pronunciation of " an-nas " in the verse, then it is a
general pronunciation that is intended to cover units that are within reach of it, although the
obligation of Hajj only covers those who are able among them specifically.

b). The first is majdz for sure, because it has changed from its original meaning and is used
only for some of its units. While the second, according to a more valid opinion, is the essence.
This is the opinion of most Shafi'l scholars , the majority of Hanafi scholars and all Hanbali
scholars. This opinion was also quoted by Imam Haramain from all the Fuqaha '. According to
Abu Hamid al-Gazali , this opinion is the opinion of the Shafi'i school and his students, and is
considered valid by as-Subki. This is because the range of the pronunciation for some of its
remaining meanings, after being specified, is the same as its reach for some of these
meanings without specialization. Because Jafaz's reach like this is essential according to the
consensus of the scholars, then this kind of reach should also be seen as essential too.

c). The qarinah for the first is generally ' aqliyah in nature and is never separated, while the
second qarinah is lafziyah in nature and sometimes separate.

Definition of Khass and Mukhassis

197 Mabahits Fi Ulum al-Quran

Khass is the opposite of ' amm' , in that he does not consume all that is appropriate for him
without restriction. Takhsis is to issue some of what is included in the pronunciation of ' amm'
. And mukhassis (which specializes ) is sometimes muttasil , that is, between ' amm and
mukhassis not separated by anything, and sometimes munfasil , i.e. the opposite of muttasil .

Mukhassis There are five types of muttasils :

a). Istisna' (exception), according to the word of Allah: ( an-Nur (24]:4-5), and ( al-
Ma'idah [5]:33-34).

b). Properties, for example: ( an-Nisa '[4]:23). Lafaz " al -lati dakhaltum bihinna ” is an
attribute for the pronunciation of “ nisa'ikum ”. That is, it is forbidden for a wife's daughter to
marry her, and it is lawful if she has not had intercourse with her.

c). Terms For example: ( al-Bagarah [2]: 180). Lafaz "in taraka khairan ” (if he leaves assets)
is a requirement in Dan's will ( anNur [24]: 33), namely knowing the ability to pay or honesty
and income.

d). Gayah (limits of something), as in: ( al-Bagarah [2]:196) and ( al -Baqarah [2]:222).

e). Badal ba'd min kull (a part that replaces the whole). For example: (Ali 'Imran (3): 97). Lafaz
man istata'a ” is badal from an-nas ”. So the obligation of Hajj is only specific to those who can
afford it.

Mukhassis munfasil is mukhassis found elsewhere, either in verses, hadiths, ijma ' or qiyas .
An example defined by the Qur'an is: ( al-Bagarah [2]: 228), this verse is " amm ", includes
every divorced wife whether pregnant or not, has had intercourse or not. stayj this generality
is defined by the verse: ( at . Talaq [65}:4), and His words:

An example highlighted by the hadith is the verse: ( al -Baqarah [2]: 275). This verse is
characterized by fasid buying and selling as mentioned in a number of hadiths. Among other
things, it is mentioned in the book Sahih Bukhari, from Ibn Umar, he said: 'The Messenger of
Allah forbade taking wages from the semen of a stallion.

In Sahihain it is narrated from Ibn Umar that the Prophet forbade buying and selling of pregnant
animal contents, buying and selling which is usually done by ignorant people. Usually one
198 Mabahits Fi Ulum al-Quran

buys a camel until it gives birth, then its calf also gives birth. (The editor of this hadith is the
editor of Bukhari). And other hadiths.

And from the type of usury (which is generally forbidden in the verse above ) dispensation is
buying and selling ' ariyah , namely selling wet dates that are still on the tree with dry dates.
Buying and selling is permitted (mubah) by sunnah .

"From Abu Hurairah, that the Messenger of Allah gave relief to sell ' ariyah of the same size if
it is less than five wasaq ."" ( Muttafaq ' alaih ).

An example of ' amm which is ordained by ijma ' is the verse on inheritance, ( an-Nisa '[4]:11).
Based on ijma ', slaves do not inherit because the nature of slaves is a factor hindering
inheritance rights.

qiyas interprets is the verse about adultery: ( an-Nur [24]: 2). Male slaves are ordained
(excluded from the general provisions of this verse) because they are assigned to female
slaves whose ordination is emphasized in the verse: ( an-Nisa ' [4]:25).

Takhsis Sunnah with Qur'an

Sometimes the verses of the Qur'an categorically limit, generalize Sunnah . The scholars put
forward an example with the hadith narrated by Abu Wagid al-Laisi . He explained: The
Prophet said:

"Any part that is cut from a live animal is a carcass."

This hadith is substantiated by the verse:

"And (He also made) from sheep's wool, camel's hair and goat's hair, household utensils and
jewelry (which you wear) until the time (certain)." ( an -Nahl [16]:80).

It's legal to bow to ' Amm after being judged on the rest
199 Mabahits Fi Ulum al-Quran

The scholars differed on whether or not it was legal to make a hujjah with the word ' amm after
being recited, regarding the rest. Opinions chosen by the experts of science stated, it is valid
to argue with ' amm against what (meaning that is included in its scope) which is outside the
category specified. They put forward the argument be . the form of ijma ' and the proposition
of 'aqli.

A. One of the arguments for ijma ' is that Fatimah ra demanded to. to Abu Bakr the inheritance
rights from his father were based on generality ( an-Nisa '[4]:11). The meaning of this verse
has been assigned to infidels and those who kill. But not a single friend denied the validity of
Fatimah's argument , even though what Fatimah did was quite clear and well-known, therefore
this was seen as ijma '. Therefore, in arguing for Fatimah's inability to inherit Aby Bakar's
inheritance, she turned to the words of the Prophet PBUH :

"We the prophets, do not inherit. What we leave becomes alms."

B. Among the arguments of 'aqli is that the pronunciation of ' amm _ before being takhsis is
an argument for each unit (meaning included in its scope) according to ijma ' ulama. And
basically, the situation before the takhsis still applies after the takhsis, unless there is an
argument stating the opposite. And in this case there is no such argument. Because of that, '
amm after being assigned is still a proof for the rest.

Bible Coverage

Scholars differ on the khitab (exhortation) which is addressed specifically to the Prophet , such
as: ( al-Ahzab (33]: 1) and ( al-Ma'idah [5]:41); whether this kkitab covers all people or not?

1. A group of scholars are of the opinion that this includes all people because the Messenger
of Allah is their role model ( qudwah ).

2. The other groups are of the opinion that it does not include them, because their character
shows their speciality for the Messenger of Allah.

In addition, they also disagree about the book of Allah with "YA ayyuhan -nas", for example: (
an-Nisa ' [4]: 1); does it include the Prophet or not? According to the valid opinion, the book
includes the Prophet also remembering its general meaning, even though the kkitab itself
came through orally to be conveyed to other people (ummah).
200 Mabahits Fi Ulum al-Quran

Meanwhile, other scholars provide a dividing line; if it is accompanied by the word " qul (say)”
then it does not include the Messenger, because by birth the book is to be conveyed. For
example: ( al-A'raf [7]: 158). And if it is not accompanied by " qul ” then it includes the
Messenger of Allah .

Likewise, there is a difference of opinion about khitab which is addressed to "humans" or to

"believers". For example: ( al-Hujurat (49): 13) and ( al-Ma'idah [5]: 90). According to the
opinion selected, the first type of book also includes (besides the believers) infidels, slaves
and women, while the second type of book only covers the last two groups besides the male
believers of course. This is bearing in mind that (Islamic) law is imposed on all believers, while
the release of slaves from some laws such as the obligation of pilgrimage and jihad is caused
by other things that are relative, such as poverty and being busy serving the employer.

If the objects of the bible are men ( muzakkar ) and women ( mu'annas ), then usually the bible
uses the form muzakkar . And most of Allah's words in the Qur'an are in the form of the word
muzakkar , however women are also included in it. Apart from that, sometimes "women" are
specifically mentioned for the purpose of being clearer and clearer. However, this does not
prevent the inclusion of women in the scope of the general pronunciation that is appropriate
for them. For example the word of Allah: ( an-Nisa ' (4):124)

14. NASIKH AND MANSUKH

Tasyri 'samawi was sent down from Allah to His messengers to improve the people in the
fields of faith, worship and mu'amalah . Because the aqidah of all heavenly teachings is one
and does not change because it is upheld on monotheism ulfihiyah and rubabiyah , the da'wah
or appeals of the apostles to that one creed are all the same. Allah says:

"And We did not send any messenger before you, but We revealed to him,''that there is no
god but Me, so worship all of you for Me.'" ( al -Anbiya' [21]: 25).

Regarding the fields of worship and mu'amalah , the general basic principles are the same,
namely aiming to cleanse the soul and maintain the safety of the community as well as bind it
with bonds of cooperation and brotherhood. Even so, the demands of the needs of each
community are sometimes different from one another. What is suitable for one people at one
201 Mabahits Fi Ulum al-Quran

time may not be suitable for another . In addition, the missionary journey at the stage of growth
and formation is not the same as its journey after entering the era of development and
development. Likewise, the wisdom of tasyri ' in one period will be different from the wisdom
of tasyri ' in another period. But there is no doubt that the Creator of the Shari'at (Musyarri'),
that is Allah, His mercy and knowledge encompasses everything, and the authority to
command and forbid belongs to Him alone.

"He was not asked about what He did, and they will be questioned." ( al -Anbiya' [21]:23).

Therefore it is only natural that Allah abolishes one tasyri 'with another tasyri ' to protect the
interests of the servants based on His eternal knowledge of the first and the last.

Definition of Naskh and its Terms

Naskh according to language is used to mean izalah (eliminate). For example: it means, the
sun removes the shadows; and , that is to say, the wind washes away the tracks of the journey.
The word naskh is also used to mean moving something from one place to another. For
example: it means, I move (copy) what is in the book. In the Qur'an it is stated: ( al-Jasiyah
[45]:29). That is, we transfer (record) deeds into sheets (charity records).

According to the term naskh , is lifting (abolishing) the syara ' law with the argument of another
syara ' law ( khitab ) . With the word "law", then it is not included in the meaning of the text
eliminating "permissibility" which is original ( al-bara'ah al-agliya ). And the words "with kkitab
syara ” excludes removal (removal) of law due to death or madness, or removal by ijma ' or
qiyas .

The word ndasikh (which erases) can be interpreted as "Allah", as seen in: ( al -Baqarah
[2]:106); with "verses" or something with which texts are known, as said: (this verse erases
verses and so); and also with "laws that abolish" other laws.

Mansukh is a law that is lifted or abolished. So the mawdris verse or law contained therein, for
example, is to abolish (nasikh) the law of wills for both parents or relatives (mansukh) as will
be explained. From the description above, it can be concluded that the text requires the
following conditions:

1. Mansukh law is syara ' law.

202 Mabahits Fi Ulum al-Quran

2. The argument for the abolition of the law is the kkitab syar'i which came later than the kkitab
whose law is mansukh.

3. Khitab whose legal mansukh is not bound (limited) to a certain time. Because if this is not
the case then the law will end with the expiration of that time. And that is not called naskh .

Makki said: “ A group of scholars emphasized that the book which implies a certain time and
limit, as Allah says: (Then forgive them and leave them 'until Allah brings His commandments)
( al -Baqarah [2]: 109), is muhkam , not mansukh , because it is associated with a time limit.
As for what is associated with a time limit, there is no text in it.

Scope of Naskh

From the description above it is known that naskh only occurs in orders and prohibitions, both
those that are expressed firmly and clearly and those that are expressed in news sentences (
khabar ) which mean amar (orders) or nahy (prohibitions), if this is not related to matters of
faith , which focuses on Allah's substance, His attributes, His books, His messengers and the
Hereafter, and is also not related to ethics and morals or to the main points of worship and
mu'amalah . This is because all divine shari'ah cannot be separated from these points. While
in the main issue (proposal) all shari'at are the same. Allah says:

"He has prescribed for you what religion He has bequeathed to Noah and what We have
revealed to you and what We have left to Abraham, Moses and Jesus, namely: Uphold religion
and do not divide about it. ” ( ash -Shura [42}:13).

"O you who believe, fasting is prescribed for you as it was prescribed for those before you." (
al -Baqarah [2]: 183).

"And call on people to perform Hajj, surely they will come to you on foot ..." ( al-Hajj (22: 27).

In terms of qisas He said:

"And We have decreed for them in it (Torah) that soul (rewarded) for soul, eye for eye, nose
for nose, ear for ear, tooth for tooth, and Juka also has qisas . " ( al-Ma'idah [5]: 45).
203 Mabahits Fi Ulum al-Quran

In terms of jihad, He said:

"And how many prophets fought with them, a great number of pious followers." (Ali 'Imran [3]:
146).

And regarding morals, He said:

"And do not turn your face away from people (because of pride) and. do not walk on the earth
arrogantly.” (Luqman [31]:18).

Naskh does not occur in news, khabar , which clearly do not mean talab (demands; orders or
prohibitions), such as promises ( alwa'd ) and threats ( al-wa'id ).

Guidelines for Knowing Naskh and Its Benefits

Knowledge of nasikhs and mansukhs has great functions and benefits for scientists, especially
jurists , interpreters and experts of proposals, so that knowledge about law does not become
chaotic and blurry. Therefore, there are many asar (sayings of friends and/or tabi'in) that
encourage people to know about this problem.

Narrated, Ali one day passed by a judge and asked: "Do you know the nasikh from the
mansukh?" "No", replied the judge. So Ali said: "Woe to you and harm to others."

From Ibn Abbas, that he said about the word of Allah, "And whoever is given wisdom, indeed
he has been given a lot of virtue." ( al -Baqarah [2]: 269), "what is meant is nasikh and
mansukh, muhkam and mutasyabih , muqaddam and mu'akhkhar , and halal and haram."

There are several ways to find out nasikh and mansukh:

1. Firm statement from the Prophet or companions, such as the hadith:

"I (in the past) forbade you to visit graves, so (now) visit graves." (Hadith of Judges).

Also as Anas said regarding the story of the person who was killed near the Ma'unah well , as
will be explained later, "with regard to them came down the verses of the Koran that we had
read Until then he was brought back."
204 Mabahits Fi Ulum al-Quran

2. The people agree that this verse is nasikh and that one is mansukh.

3. Knowing which came first and which came later from a historical perspective.

The text cannot be determined based on ijtihad, the opinion of the mufasir or the condition of
the arguments that seem contradictory outwardly, or the late conversion of one of the two
narrators to Islam.

Opinions about Naskh and the Postulates of its Provisions

In the matter of texts , the scholars are divided into four groups:

1. Jews. They do not admit that there is a text , because according to them, a text contains
the concept of al -bada', which is clearly visible after being blurred (unclear). What they mean
is, texts are sometimes without wisdom, and this is impossible for Allah. And sometimes
because of something wisdom that was not seen before . This means that there is clarity
preceded by obscurity . And this is also impossible for Him.

Their way of reasoning cannot be justified, because each of the wisdoms of nasikh and
mansukh has been known to Allah beforehand. So His knowledge of this wisdom is not
something that just appears. He brings His servants from one law to another because of a
benefit that He has known long before that, according to His absolute wisdom and power over
all that belongs to Him.

The Jews themselves admit that the Mosaic Shari'at abolished the previous Shari'at . And in
the texts of the Torah there are also texts , such as the prohibition of most animals on the
Children of Israel, which were originally made lawful. Regarding them Allah says:

"All food is lawful for the Children of Israel except for food that is forbidden by Israel ( Ya'kub
) for himself." (Ali 'Imran [3]:93). And His words:

“And to the Jews We have forbidden every animal with hooves.” ( al-An'am [6]: 146).
205 Mabahits Fi Ulum al-Quran

It is confirmed in the Torah, that Adam married his sister. But then Allah forbade such a
marriage for Moses, and Moses ordered the Children of Israel to kill anyone among them who
worshiped a calf statue but then this order was revoked.

2. Shia Rafidah people. They are very exaggerated in establishing texts and expanding them.
They see the concept of albadd ' as something that is possible for God. Thus, their position is
very contradictory to the Jews. To support their opinion, they presented arguments with
statements that they attributed to Ali ra in a lie and fake. Also with the word of Allah:

"Allah removes what He wills and determines (what He wills)." ( ar-Ra'd [13]:39), with the
understanding that Allah is ready to abolish and determine.

Such an understanding is a deep error and distortion of the Qur'an. Because the meaning of
the verse is: Allah removes something that is deemed necessary to be abolished and
determines a replacement if the determination contains benefits . Besides that, deletion and
determination occur in many ways, for example eliminating bad things with good ones:

"Indeed, those good deeds erase (sins) bad deeds." (Hud [11]: 114). Also the elimination of
disbelief and disobedience of those who repent with their repentance , as well as the
determination of their faith and obedience. This does not require clarity that is preceded by
obscurity for Allah. But He does it all based on His knowledge of something before that
something happened.

3. Abu Muslim al -Asfahani. According to him, logically naskh can happen, but according to
syara ' it is not possible . It is also said that he completely rejects the occurrence of texts in
the Qur'an based on his words:

"That which does not come to it (the Qur'an) falsehood either from in front of it or from behind
it, which was sent down from God, the Most Wise , the Most Praised." ( Fussilat (41): 42), with
the understanding that the laws of the Qur'an will not be canceled forever .

This opinion of Abu Muslim cannot be accepted, because the meaning of the verse is, that the
Qur'an was not preceded by books that abrogate it and nothing came after that to cancel it.

4. Jumhur scholars. They are of the opinion that text is something that is acceptable to reason
and has also occurred in syara ' laws , based on the following arguments:
206 Mabahits Fi Ulum al-Quran

a. God's actions are independent of reason and purpose. He may order something at one time
and forbid it at another time. Because only He knows better the interests of His servants.

b. The texts of the Book and Sunnah show the permissibility of texts and their occurrence,
including:

a). God's Word:

"And if We replace a verse in place of another verse..." ( an -Nahl [16]:101); and His words:

"What are the verses that We have written, or We have made (humans) forget about them,
We have brought something better or comparable to it." ( al -Baqarah [2]:106).

b) In an authentic hadith, from Ibn Abbas ra, Umar ra said: "The most knowledgeable and well
versed in the Qur'an among us was Ubai. However, we also left some of his words, because
he said: I will not leave any everything that I have ever heard from Rasulullah SAW .

whereas Allah has said: What verses have We written down, or We have made (man) forget
them..." ( al -Baqarah [2]:106).

Naskh distribution

The Naskh is divided into four parts:

First, the Qur'an text with the Qur'an. This section is agreed upon permissibility and has
occurred in the view of those who say there are texts . For example, the verse about the Idah
of four months and ten days, as an example will explain.

Second, the text of the Qur'an with the Sunnah . There are two kinds of texts :

A. Manuscript Qur'an with ahad hadith. Jumhur is of the opinion that the Qur'an cannot be
transcribed by the hadith ahad, because the Qur'an is mutawatir and shows certainty, while
the hadith ahad zanni , is conjectural, in addition to being illegal it also eliminates something
that is ma'liim (clearly known) with what is mazniin ( suspected).
207 Mabahits Fi Ulum al-Quran

B. Manuscripts of the Qur'an with mutawatir hadiths. Such texts are permitted by Malik, Abu
Hanifah and Ahmad in one narration, because each of them is a revelation. Allah says:

"And nothing that he said was according to the will of his desires. His words were nothing but
revelations that were revealed (to him)." ( an-Najm [53]:3-4), and His words also:

"And We have sent down to you the Qur'an so that you will explain to mankind what has been
revealed to them." ( an -Nahl [16]:44) And the text itself is one explanation.

Meanwhile, Ash-Shafi'i , Ahl Zahir and Ahmad, in their other narrations, reject texts like this,
based on the word of Allah:

"What are the verses that We have written, or We have made (humans) forget about them,
We have brought something better or comparable to it ." ( al -Baqarah (2]: 106). While the
hadith is not more paik of or comparable to the Qur'an.

Third, text Sunnah with the Qur'an. This is allowed by jumpur . An example is the problem of
facing Baitul Makdis which is determined by sunnah and in the Qur'an there is no evidence to
show it. This decision was confirmed by the Qur'an with His words:

"Then turn your face towards the Grand Mosque ." ( al-Bagarah [2]: 144).

Obligation of fasting on the day of 'Ashura which is determined based on the sunnah , also
dinasak by the word of Allah:

"So whoever sees the month of Ramadan, let him fast..." ( al -Baqarah (2]: 185).

But even this version of the text was rejected by Shafi'i in one of the narrations. According to
him, whatever is determined by the sunnah is certainly supported by the Qur'an, and whatever
is determined by the Qur'an is certainly supported by the sunnah . This is because the Book
and the Sunnah must always be in line and not contradictory.'

Fourth, text sunnah with sunnah . In this category there are four forms: 1) mutawatir and
mutawatir texts , 2) ahad and 4had scripts, 3) ahad and mutawatir texts , and 4) mutawatir
texts with ahad. The first three forms are permissible, while in the fourth form there are
disagreements such as the case with the Qur'anic text and the Sunday hadith, which the
jumhur does not allow.
208 Mabahits Fi Ulum al-Quran

As for menasakh ijma 'with ijma ' and qiyas with qiyas or menasakh with both, the valid opinion
does not allow it.

Various Naskh in the Qur'an

There are three types of texts in the Qur'an:

First, text recitations and laws. For example what was narrated by Muslim and others, from
Aisha, she said:

( provisions) were enshrined by 'five milks that are understood'. ).”

Aisyah's words, "these five compositions include the verses of the Qur'an that are read", at
first glance show that her recitations are still the same.

But this is not the case, because ta is not found in the Ottoman Manuscripts . This conclusion
was answered, that what was meant by Aisyah's words was when she was about to die.

What is clear is that the tildwah has been abrogated (abolished) but this deletion did not reach
everyone except after the death of the Prophet Muhammad. Therefore when he died, some
people still read it.

Qadi Abu Bakr tells in al-Intisar about a people who denied texts like this, because the news
related to them was khabar ahad. Even though it is not permissible to be certain that something
is the Qur'an or reciting the Qur'an with khabar ahad.

Khabar ahad cannot be used as proof because it does not show certainty, but what it shows
is only conjecture.

This opinion is answered, that the designation of texts is one thing while the designation of
something as the Qur'an is another matter. It is sufficient to designate a text as a zanni khabar
ahad , but to designate something as a Qur'an must be based on the argument gat'i , namely
khabar mutawatir. Our discussion here is about the determination of the text , not the
determination of the Qur'an, so we will suffice with the Khabar Ahad. And if it is said that this
gira'ah is not determined by mutawatir khabar , then this is true.
209 Mabahits Fi Ulum al-Quran

Second, legal texts , while the recitations are fixed. For example, the legal texts of verses of
Idah for one year, while the recitations are fixed. Many books have been written about this
type of text in which the authors mention various verses. Even though after researching, such
verses are only a few in number, as explained by Qadi Abu Bakr ibnul -'Arabi .

In this case the question may arise, whether the wisdom of abolishing the law is being recited

The answer is twofold:

1). Besides reading the Qur'an to know and practice its laws, it is also read because it is the
Kalamullah who reads it and gets a reward. So recitations were established because of this
wisdom.

2). In general, the text is for relief. Then a recitation was established to remind of the pleasure
of eliminating difficulties ( masyaqqah ).

Third, text recitations are still legal. For this kind they put forward a number of examples.
Among them are the verses of rejamming :

If the parents of a man and a woman commit adultery, then stab them with certainty as
punishment from Allah. And Allah is Mighty , Most Wise ).

And among them is what is narrated in as. Sahihain , from Anas about the story of the people
who were killed near the Ma'finah well , so the Messenger of Allah asked to pray for their
killers. Anas said: 'And regarding them came down the (verse) of the Qur'an which we read
until it was picked up again, namely: (Convey from us to our people that we have met our Lord,
so He is pleased with us and pleases us). This verse is then recited tilawatnya ..

Meanwhile, some scholars do not recognize texts like this, because the news is Khabar
Sunday. Even though it is not justified to confirm the revelation of the Qur'an and its texts by
Khabar Sunday. Ibnul- Hassar explained, the text actually goes back to clear excerpts
(quotations) from the Prophet, or from friends, such as the words "This verse recounts such
and such verses". Naskh , explained further, can also be determined when there is a definite
conflict (cannot be reconciled) and the history is known, to find out which came first and which
came later. In addition, texts cannot be based on the opinions of ordinary interpreters. Not
even in the ijtihad of the mujtahids, without any correct excerpts and without any definite
210 Mabahits Fi Ulum al-Quran

contradictions. Because naskh implies the abolition and determination of a law that was fixed
at the time of the Prophet. Thus, the only references and history that serve as the basis for
this matter, not ra'y and ijtihad. He further explained that humans in this case are between two
conflicting sides. There are those who argue that the khabar ahad narrated by fair narrators is
unacceptable in terms of texts . And there are also those who take it lightly so that it is enough
with the opinion of a mufasir or mujtahid. And the truth is the opposite of these two opinions.

It might be said, in fact the verse and the law it refers to are two things that are mutually
exclusive. related, because verses are arguments for law. Thus, if a verse is sanctioned, the
law is automatically sanctioned as well. Otherwise, it will create obscurity.

Such an opinion is answered, that the connection between the verse and the law can be
accepted if Sydari ' (Allah, the Messenger) does not uphold the argument for the text tilawat
and statutory provisions. But if Syari' has established the argument that a recitation has been
abolished while the law is still valid, then that connection is also patil. And the obscurity will
disappear with the syar'i argument which shows the text of the recitations while the law is
fixed.

Naskh wisdom

1. Taking care of the servant's interests.

2. The development of tasyri ' towards the perfect level in accordance with the development
of da'wah and the development of the human condition.

3. Trials and tests for the mulatto to follow it or not.

4, Desire goodness and convenience for the people. Because if the script turns to something
that is heavier then there is an additional reward in it, and if it switches to something that is
lighter then it contains ease and relief.

Naskh Replaced and Not Replaced

Naskh is sometimes with badal (substitute) and some are without badal. Naskh and badal are
sometimes lighter ( akhaff ), comparable ( mumasiil ) and sometimes heavier ( asqal ).
211 Mabahits Fi Ulum al-Quran

1). Naskh without badal. For example, the abolition of the obligation to give alms before talking
to the Messenger of Allah as commanded in the word of Allah:

"O you who believe, when you hold special talks with the Apostle, you should give alms (to
the poor) before the conversation." ( al -Mujilah [58]:12).

This provision is codified with His words:

"Are you afraid of (being poor) because you gave alms before the conversation with the
Messenger? So if you don't do it - and Allah has repented to you ~ then establish prayer, pay
zakat ..." (al-MujJadi [58] : 13 ).

the Mu''tazilah and Zahiriyah groups deny this type of text . According to them, texts without
badal cannot occur syara ', because Allah says:

"What are the verses that We write down or We make (humans) forget about it, We bring
something better than it or something that is comparable to it." ( al-Bagarah [2]: 106).

This verse shows the necessity of bringing, as a substitute for a mansukh law, another law
that is better or comparable to it. This opinion can be answered, that if Allah abolishes the law
of a verse without badal, it is in accordance with the demands of His wisdom in protecting the
interests of His servants. So thus, the absence of law is better than the existence of the
abolished law in terms of its usefulness to humans. And in such circumstances it can be said,
that God has abolished the law of the previous verse with something better than it, considering
that the absence of the law is a better thing for mankind.

2). Naskh with badal akhaff . For example, the word of God:

"It is lawful for you during the night of fasting to mix with your wives ..." ( al -Baqarah [2]:187).

This verse recounts His words:

"... as it was obligatory upon those before you..." Because the purpose of verse 183 is that our
fasting is in accordance with the provisions of the fasts of the ancients; i.e. it is forbidden to
eat, drink and mix with the wife when they have done the evening prayer or have slept, until
the following night, as mentioned by the experts.
212 Mabahits Fi Ulum al-Quran

Ibn Abi Hatim narrated from Umar, he said: "The verse has been sent down:

"It is obligatory for you to fast as it was made obligatory on those before you..." It has been
determined for them, if one of them has done the evening prayer or has slept, then it is
forbidden for him to eat, drink and mix with his wife until the next night." Similar statements
were also narrated by Ahmad, Hakim and others. In this narration, it is stated, among other
things, that Allah 'Azza wa Jalla posted:

"It is lawful for you during the night of fasting to mix with your wives..." ( al -Baqarah [2]:187).

3) Naskh with badal mumdsil . For example, the removal of facing Baitul Makdis (in prayer) by
facing the Kaaba , in Allah's word:

"Then turn your face towards the Grand Mosque .." ( al -Baqarah {2}:144).

4) Naskh with badal asgal . Like the abolition of the punishment of house arrest, in verse:

"And (against) women who carry out heinous acts, bring four witnesses from your side (to be
witnesses). Then when they have testified , then lock them (the women) in the house." ( an-
Nisa '[4}:15) with flogging, in the verse:

"Women who commit adultery and men who commit adultery..." ( an-Nur [24]: 2), or by stoning
as mentioned in His word:

"The parents of a man and a woman, if they both commit adultery, then stone them with
certainty...

Naskh obscurity

Nasikh and mansukh have quite a number of examples, but the attitude of the scholars in this
regard:

A. There is an exaggeration because this problem is vague for him, so he includes something
that is not actually included in the group of texts .
213 Mabahits Fi Ulum al-Quran

B. There are those who are careful, basing the issue of this text only on valid excerpts .

The sources of the obscurity for those who overdo it, are quite a lot. The most important of
these are:

1. Consider takhsis (specialization) as texts . (See chapter ' Amm and Khass ').

2. Regard baydn (explanation) as text . (See Mutlaq and Muqayyad chapter , in a future
chapter).

3. Assume a provision that is prescribed for a reason which then disappears (and automatically
the provision also disappears), as mansukh. For example, the command to be patient and
steadfast against disturbances by infidels during the early days of preaching when Muslims
were still weak and in the minority. According to them, the order was abolished by war verses.
In fact, the first one, namely the obligation to be patient and steadfast in the face of
disturbances, applies when Muslims are weak and in a minority. While in a state of majority
and strength, Muslims are obliged to defend the creed through war (if necessary). And that's
the second law.

4. Considering the traditions of ignorance or shari'at of the previous people which were
canceled by Islam, as texts . For example, limiting the number of wives to four and legalizing
kisas and diyat laws , while for the Children of Israel only kisas law applies, as said by Ibn
Abbas which was narrated by Bukhari.

Things like this are not texts , but cancellations of al-bard'ah al-asliyah .

Naskh examples

As-Suyuti mentioned in al-Itgan as many as twenty one verses which he saw as mansukh
verses. Here we present some of them for our comments later:

1. God's Word:

"And to Allah belongs the east and the west, so wherever you turn there is the face of Allah."
( al -Baqarah [2]:115) transcribed by:
214 Mabahits Fi Ulum al-Quran

"Then turn your face toward the Grand Mosque ." ( Al-Baqarah [2]: 144). It has been said, and
this is the truth, that the first verse is not in the script because it deals with sunnah prayers
while traveling in a vehicle, also in a state of fear and emergency. Thus, the law of this verse
remains in effect, as explained in as- Sahihain . While the second verse deals with the five
daily obligatory prayers. And the truth is, this second verse contains an order to face Baitul
Makdis which is stipulated in the sunnah .

2. God's Word:

"It is obligatory upon you, when one of you comes (signs) of death, if he leaves a lot of wealth,
a bequest for his parents and close relatives..." ( al -Baqarah [2: 480). It is said, This verse is
mansukh by the verse about inheritance and gleh hadith, "Indeed, Allah has given to everyone
who has the rights to his rights, so there is no will for heirs."

3. God's Word:

"And it is obligatory for those who are strong to fast (if they do not fast) to pay fidyah..." ( al -
Baqarah [2]:184). This verse is recited by:

"So whoever witnesses the month of Ramadan, let him fast..." ( al-Bagarah ([2]: 185). This is
based on information in as- Sahthain , derived from Salamah bin Akwa ', ''When Surah al -
Baqarah [2]: 184, then the one who wants not to fast, he pays fidyah, so that the following
verses confirm it.

Ibn Abbas argues, the first verse is muhkam , not mansukh. Bukhari narrates from 'A{a', that
he heard Ibn Abbas recite: "And for those who are strong in observing it (if they do not fast)
pay fidyah, feeding a poor person." Ibn Abbas said, this verse is not mansukh, but still applies
to those who are elderly who are no longer able to fast. They may not fast by giving food to a
poor person every day. Thus, the meaning is not ... (able to carry it out) ). But the meaning is
that they are able to carry it out with great difficulty and force themselves.

Some scholars are of the opinion that the verse contains (letters that say no') so that the
meaning is: (And it is obligatory for those who are unable to fast...).

4. God's Word:
215 Mabahits Fi Ulum al-Quran

"They ask you about fighting in the sacred month. Say: Fighting in that month is a grave sin.”
( al -Baqarah [2]:217). This verse is accompanied by the verse:

And fight the polytheists all as they also fight you all." ( at -Taubah [9]:36). There are

argues, the general order of war in this verse should be interpreted as an order to fight outside
the forbidden months. Therefore in this case there is no text .

5. God's Word:

"And those who will die among you and leave their wives, let them make a will for their wives,
(ie) be given maintenance for up to a year without being asked to move (from their house)..."
(al-Baqarah ( 2 ) :240).

This verse was recited by:

"And those who die among you by leaving the wives (let the wives) suspend themselves (
ber'iddah ) four months and ten days." ( al-Bagarah [2]: 234).

Some argue that the first verse of the muhkam is because it relates to giving a will to the wife
if the wife does not leave the husband's house and does not remarry. While the second verse
deals with the issue of ' iddah . Thus, there is no contradiction between the two verses.

6. God's Word:

"If you give birth to what is in your heart or you hide it, surely Allah will make an account with
you about your deeds..." ( al -Baqarah [2]: 284). burden a person except according to his
ability.” ( al -Baqarah [2]:286).

7. God's Word:

the poor are present at the time of the distribution of the inheritance, then give them from the
treasure (only)..." ( an-Nisa ' [4]: 8) . opinion, and this is the truth, the verse is not mansukh,
and the law still applies as a recommendation.

8. His Word:
216 Mabahits Fi Ulum al-Quran

"And (against) women who do heinous acts, bring four witnesses from among you (who
witnessed it). Then when they have testified, then lock them (the women) in the house until
they meet their death, or until Allah give him another way. And for two people who commit
abominable deeds among you, give punishment to both of them, then if both of them repent
and improve themselves then let them be." ( an-Nisa ' [4]:15-16) These two verses are
sanctioned by the verse of chastisement for those who are not married as explained in the
verse:

"The woman who commits adultery and the man who commits adultery, then lash each one
of them a hundred times." ( an-Nur [24]:2), and by flogging for those who are not married and
stoning for those who are married as stipulated in the sunnah , "' Adultery between a bachelor
and a virgin is flogged a hundred times and exiled for one year. Meanwhile, adultery between
a widower and a widower is flogged a hundred times and stoned .”

9. God's Word:

"If there were twenty patient people among you, surely they would be able to defeat two
hundred enemies..." ( al -Anfal [8]: 65). This verse is accompanied by the next verse:

"Now Allah has made it easy for you and He knows that you have weaknesses. So if there are
a hundred people among you who are patient, surely they can defeat two hundred people." (
al -Anfal [8]:66).

10. God's Word:

"You go both in a state of feeling light and feeling heavy..." ( at -Taubah [9]: 41). This verse is
sanctioned by His words : "There is no sin (because of not going to jihad) on people who are
weak and on people who are sick..." ( at -Taubah [9]: 91), and by His words: It is not fitting for
those who believe that all of them go (to the battlefield)... ( at -Taubah [9]: 122).

In this case, there are those who argue that the verse belongs to the category of takhsis, not
text . And other examples have been given in the foregoing.
217 Mabahits Fi Ulum al-Quran

15. MUTLAQ AND MUQAYYAD

Some tasyri laws sometimes come in a mutlag form which refers to one general individual
(one thing), without being limited by nature or conditions. And sometimes it is also limited by
the nature or conditions but the nature of the individual remains general and includes all types.
The use of pronunciation with absolute and/or limited capacities ( muqayyad ) is one of the
beauties of Arabic rhetoric. And in the incomparable Book of Allah, it is known as mutlaqul -
Qur'an wa muqayyaduh or the absoluteness of the Qur'an and its limitations.

Definition of Mutlaq and Muqayyad

Mutlaq is a word that denotes an essence without any gayid (limit). So it only refers to an
indeterminate individual of that essence. This mutlaq pronunciation is generally in the form of
nakirah pronunciation in the context of positive sentences. For example, the lafaz , (a slave)
in the verse: (then [it is obligatory for him] to free a slave)... ( al -MujJadi [58]: 3). This statement
includes the release of a slave which includes all types of slaves, both believers and non-
believers. Lafaz * raqabah ” is nakirah in a positive context. Therefore the meaning of this
verse is, it is obligatory upon him to free a slave of any kind. Also like the words of the Prophet:
"There is no marriage without a guardian." (Hadith Ahmad and the four Imams). 'Guardian'
here is absolute, includes all kinds of guardians, whether sensible or not. Therefore, some
Ulama Usul defines mutlag with an expression about isim nakirah in a positive context. The
words " nakirah " exclude isim ma'rifah and all jafaz which denotes something specific. And
the words "in a positive context" exclude isim nakirah in a negative context ( nafy '), because
nakirah in a negative context has a general meaning, encompassing all individuals belonging
to its kind.

Muqayyad is a word that denotes an essence with gayid (limitation), like the words “ raqabah
” (slave) which is limited with "faith" in the verse: (then [let the murderer ] liberate the believing
slave) ( an-Nisa ' [4]:92).

Types of Mutlaq and Muqayyad and the Legal Status of Each

Mutlaq and Muqayyad have forms of ' aqliyah , and we present some of the reality of their
forms as follows:
218 Mabahits Fi Ulum al-Quran

1. The cause and the law are the same, such as "fasting" for an oath vow . The pronunciation
of this in the mutawatir qira'ah contained in the Mushaf is expressed absolutely : kafarah your
oaths if you swear [and you break them]...) ( alMa'idah [ 5 } : 89 ) . : (So kafarahnya fasting for
three days in a row). In this case, the meaning of the word mutlaq is brought to the muqayyad
(meaning that what is meant by the word mutlaq is the same as what is meant by the word
muqayyad , peny .), because one "cause" will not require two contradictory things. Therefore,
a group is of the opinion that the three-day fast must be carried out consecutively. Meanwhile,
the group that views qira'ah as not mutawatir, even though it is famous, cannot be used as
proof , disagreeing with the first group. So in this case it is seen that there is no muqayad
because of that lJafaz mutlaq brought to him.

2. Because the laws are the same but different, such as the words "hands" in wudu and
tayammum. Washing hands in wudu is limited to the elbows. Allah says:

"O you who believe, when you want to pray , wash your faces and your hands up to the
elbows..." ( al-Ma'idah [5]: 6). While sweeping your hands in tayammum is not limited,
absolute, as explained in his words:

"... So do tayammum with good (clean) soil, wipe your face and your hands with it..." ( al-
Ma'idah [5]: 6).

In this case, there are those who argue that absolute pronunciation is not brought to the
muqayyad because the law is different. However, al-Ghazali quoted from the majority of Shafi'i
scholars that it is absolute here to be brought to muqayyad considering that the " causes " are
the same even though the laws are different.

3. The reasons are different but the law is the same. In this case there are two forms:

First, there is only one taqyid or limitation. For example, the liberation of slaves in terms of
kafarah . Freed slaves were required to be "faithful" slaves in a cafarah of accidental killings.
Allah says:

"And it is not proper for a believer to kill a believer (another) unless he is wrong
(unintentionally). And whoever kills a believer because he is wrong (let him) free a servant
who believes..." (an-Nisa ' [ 4]:92), Was in kafarah zihar he absolutely expressed :
219 Mabahits Fi Ulum al-Quran

"And those who commit zihar to their wives, then they want to take back what they said, then
(it is obligatory for them) to free a slave before the two husband and wife are mixed..." ( al -
MujJadi [58]: 3) Likewise in the kafarah oath:

"Allah will not punish you because of your oaths that were not intended (to swear), but He will
punish you for oaths that you deliberately did, then kafarah (breaking) that oath is to feed ten
poor people, that is from the food you used to give to your family, or clothe them or free a
slave…” ( al-Ma'idah [5]:89).

In this regard , a group of scholars, including Maliki scholars and most of the Shafi'i scholars,
are of the opinion that absolute pronunciation must be brought to the muqayyad without the
need for other arguments. Therefore it is not enough (legally) to free a slave who disbelieves
in kafarah zihar and break the oath. Meanwhile, another group, namely the Hanafi school of
scholars, is of the opinion that absolute pronunciation cannot be brought to muqayyad unless
based on evidence. So it was seen as enough to free the slaves who disbelieved in kafarah
zihar and break the oath.

The supporting argument for the first opinion is that Kalamullah is one substance, not
multiplied. So if He has determined the slaves who believe in killing caravans , this provision
also applies to kafarahs zihar . Therefore, the understanding of His word : is brought to His
word at the beginning of the verse: ( al-Ahzab [33]: 35), without the need for other arguments
that come from outside. So the point is that apart from the reasons above, it is also worth
remembering that Arabs prefer the use of absolute words when there are muqayyad (limited)
ones because this way is seen as sufficient besides making the words concise and concise.
Allah said: (A person sits on the right and on the 'left) (Qaf [50]:17) The meaning is: However,
the first " qa'id " was not mentioned because the second had been pointed out."

As for the hujjah of the Hanafi scholars, they say, bringing the meaning of the word " az-zakirat
" ( ) to " az-zakirin Allaha cashier ” ( ) is based on the argument. The argument is that the
pronunciation of " az-zakirat " is assigned to " az-zakirin" Allaha kaSiran ” besides he cannot
stand alone. Therefore it must be returned to the first pronunciation ( ma'if ' alaih ) and is seen
as having the same "law" as it. Likewise ' ataf in the verse:' If the limitation of the mutlaq
pronunciation without such argument cannot be 'done, then the argument must be sought.
others, but neither in the Book nor in the Sunnah there are any texts that indicate this. And
qiyas requires that what is desired by the word mutlaq be erased (fulfillment) , namely being
free from demands, by (doing) something that falls within the scope of the word mutlaq mutlaq
And that is Naskh , While nasg cannot be scripted by qiyas (analogy).
220 Mabahits Fi Ulum al-Quran

This second class of argument is answered by the supporters of the first opinion. They stated,
we do not accept the opinion conclusion that analogy mutlaq to muqayyad is men-naskh nass
which is mutlaq , but that only limits it with one of its meanings. For example, "slaves" are
limited to " believers ", so that the faith of freed slaves becomes a trick for fulfilling the demands
of the word mutlaq . This is as you require the safety of the slave even though such
requirements are not indicated by either the Scriptures or the sunnah .

Second, the taqyid is different. For example "fasting kafarah "; he was taqyidkan successively
in cafarah of killings. God's Word:

"Whoever does not get it, then let him ( the murderer) fast two months in a row to receive
repentance from Allah..." ( an-Nisa ' [4]: 92). Likewise in the kafah zihar , as explained in
paragraph:

"Whoever does not get (a slave), then (obligatory upon him) to fast two months in a row before
the two mix..." ( al -MujJadi [58]: 4).

At the same time, the kafarah fast for those who perform the tamattu hajj is taqyidized (limited)
separately ( meaning that the fast cannot be done consecutively). Allah says:

"But if he does not get (animal sacrifice or can not afford), then it is obligatory to fast three
days during the pilgrimage and seven days (again) when you have returned home ..." ( al -
Baqarah [2]. 196). Then come also the provisions of fasting are mutlaq , not taqyidkan
successively or separately, in kafarah Oath:

"Whoever is not able to do that, then fasting for three days is expiatory ." ( al-Ma'idah [5]:89)
Also in qada' fasting Ramadan:

"So if one of you is sick or on the way (then he breaks his fast), then (it is obligatory for him to
fast) as many days as he left on other days." ( al -Baqarah [2}: 184). So the mutlaq in this case
cannot be brought to the muqayyad , because the gayid (delimiters) are different. And bringing
mutlaq to one of the two muqayyad is tarjih or strengthening something without reinforcement.

4. The reasons are different and the laws are different, such as "hands" in ablution' and in
theft. In ablution', it is limited to the elbow, while in theft it is absolute , not limited. God's Word:
221 Mabahits Fi Ulum al-Quran

"The man who steals and the woman who steals, cut off their hands..." ( al-Ma'idah [ 5 ] : 38)
. the law''is different. And in this case there is not the slightest contradiction ( ta'arud ).

al-Burhdn said :° If there is an argument that mutlaq has been limited, then that which is mutlaq
is brought to muqayyad . But if there is no argument, then mutlaq may not be brought to
muqayyad ; it remains in its absoluteness and the muqayad also remains within its limitations.
Because Allah speaks to us in Arabic. The concrete is, if Allah has determined something
(law) with characteristics or conditions then there are also other provisions that are absolute,
then regarding that which is absolute must be considered. If he does not have a basic law to
which he is returned, other than muqayyad law , then he must be taqyid with it. But if you have
other main laws other than muqayyad , then returning it to one of the two is not better than
returning it to the other.

16. MANTUQ AND MAFHUM

Directions (dalalah) of lafaz to meaning are sometimes based on the sound ( mantuq , the
explicit meaning) of the spoken words, either expressly or possibly containing other meanings,
with destiny or without destiny . And sometimes it is also based on the understanding ( mafhim
, implied meaning), whether the law is in accordance with mantuq law or contradicts it. This is
what is called mantiiq and mafhim

Definition of Mantiq and its Kinds

Mantuq is something (meaning) that is shown by the pronunciation according to his words,
namely the designation of meaning based on the material of the letters that are spoken.

There are Mantiiq in the form of nass , zahir and mu'awwal .

Nass is a lafaz whose form itself has been able to show the intended meaning explicitly ( sarih
), does not contain other possible meanings. For example, the word of God:

“* Then (compulsory) fasting three days during the pilgrimage and seven days (again) when
you have returned home. Those are the perfect ten (days)…”' ( al -Baqarah [2]:196). The
insertion "'' ten '' with "perfect"' has broken the possibility of ''ten'' is interpreted Jain majaz
222 Mabahits Fi Ulum al-Quran

(metaphor). This is what nass means . It has been quoted from a people who said, it is rare to
have mantuq Mass in the Book and Sunnah . However, Imam Haramain excessively denied
their opinion. He said: "The main purpose of mantuq nass is independence in showing the
meaning with certainty by breaking all ta'wil and possibilities. Even though this rarely happens
when viewed from the form of pronunciation that refers to language, how many of these
pronunciations are because they are accompanied by qarinah haliyah and maqaliyah .

Zahir is a pronunciation that shows a meaning that is immediately understood when it is

spoken but accompanied by the possibility of a weak other meaning ( marjaih ). So, zahir is
the same as nass in terms of its designation of meaning based on speech. But from another
point of view it is different from it because nass only shows one meaning emphatically and
does not contain the possibility of accepting other meanings, while zahir besides showing one
meaning when spoken is also accompanied by the possibility of accepting Jain meanings even
though they are weak. For example the word of Allah: ( al -Baqarah [2]: 173). The word " al-
bag " is used for the meaning of " al -jahil" (stupid, ignorant) and " az -zalim'' (transgressing,
unjust). But the use of the second meaning is more assertive and popular so that this meaning
is strong ( rajih ), while the first meaning is weak ( marjah ). Also as His words:

"And do not approach them before they are purified ..." ( al -Baqarah [2]: 222). Stopping
menstruation is called ''suci'' ( tuhr ), ablution and bathing are also called " tuhr ". However,
the designation of the word " tuhr " to the second meaning is more concrete , clear (zahir) so
that is the meaning that is diligent , while the designation of the first meaning is margin .

Mu'awwal is a lataz which is interpreted with the meaning of marjuh because there is a
proposition that prevents the meaning of the rajih . Mu'awwal is different from zahir; zahir is
interpreted with the meaning of rajih because there is no argument that turns it away from the
meaning of rajih , while mu'awwal is interpreted with the meaning of marjuh because there is
an argument that turns it away from the meaning of rajih . However, each of the two meanings
is indicated by the pronunciation according to the sound of the word. For example the word of
Allah: ( al -Isra' [17]:24). The pronunciation of "janah az-zulli ( ) is defined as "subject, tawadu"
and gets along well with both parents, does not mean "wings", because it is impossible for
humans to have wings.

Dalalah Iqtida ' and Dalalah Isharah

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The truth of the clue (dalalah) of a pronunciation to its meaning sometimes depends on
something that is not stated. Dalalah thus called dalalah iqtidad '. And sometimes it doesn't
depend on that but the pronunciation. shows a meaning that was not intended at first. This is
called dalah isyarah .

The first, for example the word of Allah: (So if any of you are sick or on a journey, then (must
fast) the number of days left on other days). ( al -Baqarah [2]: 184). This verse requires a lafaz
which is not mentioned, namely (then he breaks his fast then....), because the obligation to
make up the fast for the traveler is only when he breaks his fast during his journey. But if he
continues to fast, then he is not obligated to make qada. This is different from the stance of
the Zahiri group . Another example is: (Forbidden to you your mothers). ( an-Nisa '[4]:23). This
verse requires the existence of words that are not mentioned, namely the word '' al-wat'u ” or
sexual intercourse , so that it is interpreted "prohibited for you to have intercourse with your
mothers'', because the prohibition is not based on objects. Therefore this verse requires the
existence of "an act" (which is not mentioned) related to the prohibition, namely sexual
intercourse . In this type it is almost the same as the theory of "throwing away the mud and
placing the mud put it in its place'”. And in the science of Balagah (rhetoric) this includes ijazul
-qasr (condensation of sentences to summarize). Named iqtida ' because the word requires
an additional (other) lafaz over the existing lafaz.

The second is in isyarah , for example the word of Allah:

"It is lawful for you on the nights of fasting to mix with your wives, they are clothing for you and
you are clothing for them. Allah knows that you cannot restrain your lust, therefore Allah
forgives you and forgives you. So now interfere with them and follow what Allah has decreed
for you, and eat and drink until the white thread is clear to you from the black thread, namely
the dawn…” ( al -Baqarah [2]: 187). morning is still in a junub state, because this verse allows
mixing until dawn so there is no opportunity to take a bath. Such a situation demands or forces
us to wake up in a junub state. in the last part of the night where there is no opportunity to take
a bath before dawn, it means that it is also permissible to get up early in a junub state.

These two dalalah, iqtida ' and isyarah , are also based on manfaq , so both of them are part
of mantuq . Thus, mantug includes a) naqas , b) zahir, c) mu'awwal , d) iqtida ', and e) isyrah
.
224 Mabahits Fi Ulum al-Quran

Definition of Mafhum and its Miscellaneous

Mafhum is the meaning shown by the pronunciation is not based on the sound of speech. It is
divided into two, mafhim muwafaqah and understanding mukhalafah.

1. Mafhum muwafaqah is the meaning whose law is in accordance with mantuq . There are
two kinds of understanding:

A. Fahwal Kkitab , that is, if the meaning is understood, the law must be taken rather than
mantuq . For example, haram man . verbally abusing and hitting both parents which is
understood from the verse:

So never say to the two of them the word 'ah'..." ( al -Isra' [17]:23). Mantug this verse is
forbidden to say "ah" .

B. Lahnul Khitab , that is, if the law of understanding has the same value as the law of mantuq
. For example, in the word of God:

"Indeed, those who unjustly eat the property of orphans, in fact they swallow fire with all their
stomachs..." ( an-Nisa ' [4]: 10). This verse also shows that it is forbidden to burn the property
of orphans or waste it with way of destruction which however. Dalalah is thus called lahnul
Kkitab , because it has the same value as eating it up.

two mafhim are called mafhim muwafaqah because the meaning that is not mentioned is legal
according to the law that is spoken, even though the law has added value in the first and the
same in the second. Dalah in mafhim muwafaqah is included in the category of "reminding
those who are higher with those who are lower or those who are lower with those who are
higher." These two types are collected in the word of Allah:

"And among the People of the Book there are those who, if you entrust them with a lot of
wealth, they return it to you; and among them there are those who, if you entrust it to one
dinar, it does not return it to you..." (Ali 'Imran [3]: 75 ). The first sentence, "and among the
People of the Book there is someone who, if you entrust him with a lot of wealth, he will return
it to you", including a warning that he will deliver the mandate to you even if it is only one dinar
or less. While the second sentence, "and among them there are people that if you entrust him
with one dinar, he will not return it to you”, including the warning that you cannot entrust him
with a lot of wealth.
225 Mabahits Fi Ulum al-Quran

2. Mafhim mukhdlafah , is a meaning that is different in law from mantiq . There are four kinds
of mafhim :

A. Understand nature. What is meant is the nature of ma'nawi , such as: 1) musytaq (derivative
word) in the verse:

"O you who believe, if the wicked person comes to you with news, then examine it carefully..."
( al-Hujurat [49]: 6). The meaning understood from the phrase " fasiq " (the wicked) is that the
those who are not wicked do not have to scrutinize their news.This means that news delivered
by a just person must be accepted.

And as things (statements), for example the word of Allah:

"O you who believe, do not kill game animals while you are in ihram. And whoever among you
kills them on purpose, then the fine is to replace livestock in proportion to the game he killed
.." (al-Ma'idah [ 5 ] }:95). This verse shows that there is no law for a person who kills him
accidentally. Because the determination of "intentionally" with the obligation to pay a fine
indicates that there is no obligation to pay a fine in the accidental killing of game animals.

Also like 'adad (number), for example:

"(Season) pilgrimage is a few months that are understandable." ( Al-Baqarah [2]: 197). His
understanding is that doing ihram for Hajj outside these months is not valid. And:

"Then lash them (accusing adultery) eighty times .." ( an-Nur [24]: 4). His understanding was
that they should not be beaten less or more than eighty times.

B. Mafhiim conditions, as the word of Allah:

"And if they (the divorced wives) are pregnant, then give them their living." ( at-Talaq [65]: 6)
The meaning or understanding is that a wife who is divorced but not pregnant does not have
to provide maintenance.

C. Understand the style ( maximum ). For example:

226 Mabahits Fi Ulum al-Quran

"Then if the husband divorces her (after the second divorce), then the woman is no longer
lawful for him until she marries another husband..." ( al -Baqarah [2]: 230). The understanding
is, the wife is a matter for the husband first after she married another husband, by fulfilling the
conditions of marriage.

D. Mafhum Hasr (restrictions, only). For example:

"You are the only one we worship and only You are we asking for help." ( al -Fatihah [1]: 5).
His understanding is that besides Allah neither is worshiped nor asked for help. Therefore, the
verse shows that only He-lab has the right to be worshiped and asked for help.

Hujjah with Mafhum

Hujjah with understanding is still disputed. According to the most valid opinion , these
understandings can be used as evidence (arguments, arguments) with several conditions,
including:

A. What is stated is not within the general framework of ''custom''. Then the words "which are
in your maintenance" in the verse:

"...and the daughters of your wives who are in your care..." ( an-Nisa ' [4]:23), there is no
understanding, (meaning, this verse cannot be understood that stepchildren who do not in the
care of his stepfather, he can marry Peny .), because in general the wife's daughters are under
the care of her husband.

B. What is mentioned is not to explain a reality . So there is no understanding of Allah's word:

"And whoever worships another god besides Allah, even though there is no reason for him
about it.." ( Al-Mukminun [23]: 117). Because in reality any god other than Allah has no proof.
So the words "Even though there is no evidence for him about it" is a certain characteristic
that is brought in to strengthen reality and to humiliate people who worship gods beside Allah,
not to understand that worshiping gods is permissible as long as the evidence can be enforced.

Another example is:

227 Mabahits Fi Ulum al-Quran

"And do not force your slave girls to practice prostitution, if they themselves desire chastity." (
an Nur [24]: 33). This does not imply that the master may force his female slave to become a
prostitute if the slave does not want chastity. However, Allah said: 'if they themselves want
holiness,' because coercion will not happen unless there is a desire for holiness.

It was narrated from Jabir bin Abdullah: Abdullah bin Ubai once said to his slave girl, ''Go and
find something for us!'', while the slave didn't like it. So Allah sent down: "'And do not force
your female slaves to practice prostitution while they themselves want chastity, because you
want to seek worldly gain. And whoever forces them, verily Allah is Forgiving, Most Merciful
(to them) after they are forced (that).” ( an-Nur [24]: 33).

It was also received from Jabir that Abdullah bin Ubai had two female slaves; one was named
Musaikah and the other was named Umaimah . Ja wanted both of them to commit adultery.
They then complained about this to the Prophet, so Allah sent down: 'And do not force your
female slaves...”

With regard to the understanding of muwafaqah, the problem is lighter, because the scholars
have agreed on the legitimacy of hujjah with it, except for the Zahiri group . While berhujjah
with mukhalafah understanding is only justified, recognized by Malik, Shafi'i and Ahmad. While
Abu Hanifah and his companions refused.

Those who recognize mafhum mukhalafa as proof Propose a number of nagli arguments
(arguments) and among the arguments for naqli are:

History which states that when the verse was revealed:

"You ask forgiveness for them or you don't ask forgiveness for them (it's the same). Even if
you ask forgiveness for them seventy times, Allah will never forgive them." ( at -Taubah [9]:80),
the Prophet said: 'My Lord has given me a choice. By Allah, I will add to that request for
forgiveness more than seventy times.' The Prophet understood that a number that is more
than seventy times is different from seventy times.

Opinion of Ibn Abbas which states that the inheritance of sisters when there are daughters, is
hindered based on:

"If someone dies and he has no children and has a sister, then for his sister is half of the
property he left behind." ( an-Nisa ' [4]: 176). From the provisions of the verse regarding the
228 Mabahits Fi Ulum al-Quran

inheritance of sisters when there are no children, Ibn Abbas understands that inheritance is
hindered when there are daughters, because daughters are children too. Even though Ibn
Abbas is a rhetorical figure Arabic and turjuman Qur'an.

— History, that Ya'la bin Umaiyah said to Umar: "* Why do we force the prayer when we are
already in a safe atmosphere, while Allah said: So it's not why you force the prayer if you are
afraid ... ( an-Nisa ' [4 ]:101)?” The blasphemous aspect of this narration is that Ya'la
understood the verse, that is, it is permissible to recite the prayer only in a state of fear, that
in a safe condition qasar is not permissible. Umar did not blame Ya'la's understanding , he
even said: "Indeed, I have never felt as surprised as you felt. So I asked the Prophet about it,
and he replied: "That is alms given by Allah to you, so accept alms. That." Ya'la bin Umaiyah
and Umar were eloquent, rhetorical people, but they understood the verse in such a way that
even the Prophet acknowledged it.

And among the arguments of 'aqli is, if the legal position of the wicked is the same as those
who are not wicked, in His words: "O you who believe, if the wicked person comes to you with
news, then examine it carefully." ( al-Hujurat [49]: 6), both of which must be scrutinized for
their news, of course disclosing the wicked specifically in this verse is useless.

And so do other examples.

17. MIRACLES OF THE QUR'AN

Introduction

This vast realm filled with God's creatures, its towering mountains, abundant oceans , and
vast expanses of land, becomes small in the presence of weak creatures, namely humans.
This is all because Allah has bestowed upon this human being various privileges and strengths
and has given him the power to think brilliantly that can penetrate all fields to subdue the
elements of natural forces and make him a servant for the benefit of humanity.

Allah will in no way abandon man, without giving him a glimmer of revelation, from time to
time, which guides him to the path of guidance so that they can go through the twists and turns
of life and this life on the basis of information and knowledge. However, the human nature that
229 Mabahits Fi Ulum al-Quran

is arrogant and arrogant sometimes refuses to submit to other humans who are similar to it as
long as that other human does not bring him something that he cannot afford until he
acknowledges, submits to and believes in the abilities of other humans who are high and
above his own. Therefore, apart from being given revelations to Allah's messengers, they were
also equipped with extraordinary powers that could establish evidence against humans so that
they acknowledged their weaknesses in the face of these extraordinary things and submitted
to and obeyed them.

However, considering that the human mind at the beginning of its development phase did not
see anything that could attract the heart more than natural miracles which are Hissi ( sensory
) because their minds had not yet reached the pinnacle of heights in the field of knowledge
and thought, then what is most relevant is if each messenger was only sent to his people in
particular and his miracles were only in the form of something extraordinary similar to what
they had known so far.

This is so that when they are unable to match it, they immediately submit and believe that
extraordinary things come from "the power of the sky". And when their minds have reached a
perfect level, Allah announces the arrival of the eternal message of Muhammad to all mankind.
As well as miracles for his treatise is also a miracle addressed to the human mind which is
already in the highest level of maturity and development.

If Allah's support for the previous Messengers was in the form of stunning verses that amaze
the eye, and there is no way for reason to oppose it, such as the miracle of the hand and staff
for the Prophet Musa, and the healing of the blind and the sick with hair loss and bringing the
dead back to life with Allah's permission for Prophet Isa, the miracles of Prophet Muhammad,
at the heyday of this science, took the form of miracles of ' agliyyah , miracles of a rational
nature, which entered into dialogue with human reason and challenged it forever. The miracle
is the Qur'an with all the knowledge and knowledge it contains and all its news about the past
and the future. Human reason, no matter how advanced, will not be able to match the Qur'an
because the Qur'an is an incomparable verse of the Kauniyah . This substantive weakness of
reason is an acknowledgment of reason itself that the Qur'an is Allah's revelation revealed to
His Messenger and is indispensable as a guide and guide. That is the meaning implied by the
Prophet with his words:

"There is no prophet unless he is given a miracle that can make people believe in him. But
what was given to me is a revelation that Allah revealed to me. Therefore I hope that I will
become the Prophet with the most followers.
230 Mabahits Fi Ulum al-Quran

Thus. Allah has determined the immortality of Islamic miracles so that human ability becomes
powerless to match them, even though the time available is long enough and science has
progressed rapidly.

Talking about the miracles of the Qur'an is also a separate kind of miracle, in which the
investigator cannot reach the secret of one side of it until he finds behind that side the other
sides that will be revealed by the ages the secret of his miracle. Thus, exactly as said by ar-
Rafi'i : "How similar (the form of speech) Qur'an, in the arrangement of miracles and the
miracles of its arrangement with natural systems, which are surrounded by scholars from all
directions and covered from all sides. All these aspects they make the object of study and
investigation, but for them it always remains a new creature and a distant destination.

The Definition of Miracles and Their Provisions

I'jaz (miracles) is setting weakness. Weakness according to the general understanding is the
inability to do something, the opposite of ability. If the miracle has been proven , then the ability
of the mu'jiz (something that weakens) will appear . What is meant by i'jaz in this talk is showing
the truth of the Prophet in his claim to be a Messenger by showing the weaknesses of the
Arabs in facing his eternal miracle, namely the Qur'an, and the weaknesses of the generations
after them. And a miracle (miracle) is something extraordinary that is accompanied by a
challenge and survives the resistance.

Qur'an al -Karim was used by the Prophet to challenge the Arabs but they were unable to face
it, even though they were at such a high level of fasahah and balagah . This is none other than
Because the Qur'an is a miracle.

The Prophet had asked the Arabs to emulate the Qur'an in three stages:

1). Challenge them with the entire Qur'an in the general uslub which includes the Arabs
themselves and others, humans and jinn, with challenges that defeat their abilities in unison
through His words:

"Say: Verily, if humans and jinns come together to make something like this Qur'an, they will
not be able to make something like it, even if some of them become helpers for others." ( al -
Isra' [17]:88)
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2). Challenging them with ten surahs alone from the Qur'an, in His words:

"Or do they say: 'Muhammad has fabricated the Koran.' Say: '(If so), then bring ten fabricated
surahs that match it, and call those who you can (call him) other than Allah, if you are the
truthful people.' If those (to whom you call) do not accept your call, know that the Qur'an was
sent down with the knowledge of Allah." (Hud [11]:13-14).

3). Challenging them with just one sura of the Qur'an, in His words:

"Or (should) they say, 'Muhammad invented it.' Say: '(If what you say is true), try to bring a
surah like it.'” (Yunus [10]: 38). This challenge is repeated again in His words:

"And if you (remain) in doubt about the Qur'an that We revealed to Our servant (Muhammad),
then make one sura (only) like that Qur'an..." (al-Baqarah [2] : 23 ).

People who have a little knowledge about the history of the Arab nation and the literature of
the language, will certainly know the factors for the sending of the Messenger of Allah who
exalted the Arabic language, refined his speech and collected the best variety of his dialect
from literary markets and poetry and prose competitions. So that the estuary of the fasahah
gutters and the circulation of the heretical kalam ends in the Quraish language, in which
language the Qur'an was revealed. In addition, the Arab nation has self-pride that they excel
over other nations with arrogance and arrogance, so that it becomes a parable in history that
records their "glory" because of the great battles and wars that were ignited by the fire of
arrogance and arrogance.

A nation like them, with their linguistic potential fulfilled and the power of rhetoric ignited by
tribal spirit and fueled by the furnace of fanaticism, if they had been able to match the Qur'an,
this matter would have become a byword and its news would have spread in every generation.
In fact they have studied the verses of the Bible, leafed through and tested them with the
methods they use to string poetry and prose, but they have found no way to imitate them or
openings to deal with them. On the contrary, what comes out of their mouths is the truth that
makes them mute spontaneously when the verses of the Qur'an shake their hearts, as
happened to Walid bin Mugirah . And when they can no longer make an effort, they throw the
Qur'an words that are confusing. They say, 'The Koran is learned magic, the work of mad
poets or the myths of ancient peoples.' They could no longer dodge in the face of their
weakness and pride but to turn their necks to the sword; it is as if deathly despair has
232 Mabahits Fi Ulum al-Quran

transferred its sufferers from their view of long life and long life to the hour of death, until they
finally succumb to sudden death. Thus the miracles of the Qur'an have been proven, without
a doubt.

Listening to the Qur'an is also a definite argument :

"And if one of the polytheists asks you for protection, then protect him so that he can hear the
word of Allah." ( at -Tauba (9]:6). The miraculous aspects that he contained surpassed all the
previous Aauniyah miracles and did not need all of them:

And the disbelievers of Mecca said: 'Why are not miracles sent down to him from his Lord?'
Say: 'Surely the miracles are up to Allah. And verily I am but a manifest warner.' And is it not
enough for them that We have sent down to you the Book (Qur'an) while it is being recited to
them?” ( al -'Ankabut [ 29]:50-51).

The weakness of the Arabs to compete with the Qur'an when they have the factors and the
potential for it, is a testament in itself for the weakness of the Arabic language at a time when
this language was at its peak of youth and glory.

The miracles of the Qur'an for other nations will continue throughout the ages and will always
be in a position of tough challenge. The natural mysteries unraveled by modern science are
only some of the phenomena of the higher realities contained in the mysteries of the natural
world which are evidence for the existence of a Creator and Planner. And this is what is stated
globally or implied by the Qur'an. Thus, the Qur'an remains a miracle for all mankind.

Aspects of the Miracles of the Qur'an

The birth of the science of kalam in Islam has implications that are more appropriate to say as
kalam within kalam. The sparks of thought within it draw followers into a jumble of overlapping
speeches , some on top of others. The tragedy of these figures of theology began to appear
when they were talking the creature of the Qur'an. So their opinions and views about the
miracles of the Qur'an also differ and vary.

1). Abu Ishaq Ibrahim an -Nizam* and his Shi'a followers like al - Murtada argue that the
miracle of the Qur'an is by way of sirfah ( turning ). The meaning of sirfah in an Nizam's view
is that Allah turned the Arabs against challenging the Qur'an when, in fact, they were capable
233 Mabahits Fi Ulum al-Quran

of dealing with it. So - it is this turning away that is extraordinary (miracle). While the sylfah ,
according to al -Murtada, is that Allah has removed from them the knowledge needed to deal
with the Qur'an so that they are unable to make something like the Qur'an. This opinion shows
the weakness of the owner himself. For it will not be said to a person who has been deprived
of the ability to do something, that something has made him weak as long as he still has the
ability to do it at one time. But what weakens ( mu'jiz ) is the power of Allah, and thus the
Qur'an is not a miracle. Even though our talk about the miracles of the Qur'an, not the miracles
of Allah, will continue forever.

Said Qadi Abu Bakr al-Baqalani : "One of the things that invalidates the opinion of the sirfah
is, if it is possible to compete with the Qur'an but they are hindered by the sirfah , then the
word of Allah is not a miracle, but the sirfah is the miracle. Thus, the word is not has any
advantage over any other word."

opinion about the sirfah is invalid and is rejected by the Qur'an itself in its words:

"Verily, if humans and jinn come together to make something like this Qur'an, surely they will
not be able to make something like it, even if some of them become helpers for some others."
( al -Isra' [17]:88).

This verse shows their weakness even though they still have ability. And if their abilities have
been revoked, then the gathering of jinn and humans is no longer useful because the
association is the same as the gathering of the dead. While the weakness of the dead is not
something worth mentioning.

2). One group of scholars is of the opinion that the Qur'an is a miracle with its balagah which
reaches a high level and is incomparable. This is the opinion of Arabic linguists who are fond
of the forms of meaning that live in tightly woven strings of words and interesting rhetoric.

3) Some of them are of the opinion that the miracle aspect of the Qur'an is because it contains
badi' which is very unique and different from what is already known in the words of the Arabs,
such as Jasilah and maqta '.

4). The Jains argue that the miracle of the Qur'an lies in its reporting of unseen things to come
that cannot be known except by revelation, and in its reporting of things that have happened
since the creation of creatures, which cannot possibly be explained by someone. Ummi who
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never had contact with the People of the Book. For example, God's word about the people of
Badr:

“That faction will definitely be defeated and they will fall back.” ( al-Qamar (54}:45),

"Surely Allah will prove to His Messenger about the truth of his dream with the truth." ( al -Fath
[48]:27),

“God has promised those who believe among you and work righteous works that he will indeed
make them rulers over the earth. ” ( an-Nur [24]:55),

"Alif Lam Mim. The Romans have been defeated. In the nearest country, and after being
defeated they will win." ( arRum [30]:1-3),

"That is among the important news about the unseen that We revealed to you (Muhammad);
you never knew it and not (nor) your people before this." (Hud {11]:49), and the stories of other
ancient people.

The opinion of this group is unacceptable (mardud), because they claim verses that do not
contain news about unseen things to come and past, do not contain miracles. And this is
vanity, because Allah has made each surah a separate miracle.

5). One group is of the opinion that the Qur'an is a miracle because it contains various kinds
of knowledge and very deep wisdom. Pan still has many other aspects of miracles that revolve
around the themes above, as compiled by some scholars, reaching ten aspects or more.

In essence, the Qur'an is a miracle with all the meanings conveyed and contained by its words.

He is a miracle in his lafaz and uslub . One letter that is in its place is a miracle that is needed
by another in the context of words, one word that is in its place is also a miracle in the context
of sentences, and one sentence that is in its place is also a miracle in the surah.

He is miraculous in terms of his bayan (explanation, rhetoric) and nazam (relationship). In it a

reader will find a vivid picture of life, nature and people. It is a miracle in its meanings that has
uncovered the essence of humanity and its mission in this cosmos.
235 Mabahits Fi Ulum al-Quran

Ja miracles with all the knowledge and knowledge of which most of its supernatural nature
has been recognized and proven by modern science.

He is a miracle in tasyri ' and his maintenance of human rights and in the formation of an
exemplary society in whose hands the world will be happy.

The Qur'an, in its entirety, is what made the Arabs, who were originally just shepherds of
sheep and goats, become leaders of nations and role models for people. And this alone is
proof enough of a miracle.

Said al-Khattabi in his book:

So it can be concluded from this information that the Qur'an is a miracle because it comes
with the most eloquent pronunciations, in the most beautiful arrangements and contains the
most valid, valid meanings, such as the Oneness of Allah, the purification of His attributes .
His characteristics, invitations to obey Him, explaining how to worship Him, by explaining what
is permitted and forbidden, prohibited and permissible; as well as advice and guidance, amar
makruf, nahi munkar, as well as guidance on good morals and the prohibition of bad morals.
All of the things above are put in their respective places so that it doesn't appear that there is
anything else that is better than it , and it is inconceivable in the imagination of the mind that
there is something else that is more appropriate than it . Besides that, it also contains news
about human history in past centuries and the punishment that Allah sent down to those who
disobeyed and opposed Him among them. He also tells about the realities that will happen
long before they happen, sets out in full the arguments and things that are argued, the
arguments or evidence and the things he proves, so that in this way he is stronger, more
stable, in setting out the obligations he is ordered to and the prohibitions he is preventing. , as
called for and reported.

It is clear that bringing things like that, complete with their various varieties, so that they are
neatly and orderly, is something that human power cannot afford and is beyond the reach of
its capabilities. Thus, the creature was wasted before him and became weak, unable, to bring
about something like it.

The Level of Miracles of the Qur'an

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1). The Mu'tazilah group is of the opinion that the miracle is related to the entire Qur'an, not to
a part of it, or to each surah in its entirety.

2). Some scholars are of the opinion that a small part or a large part of the Qur'an, without
necessarily a full sura, is also a miracle, based on the word of Allah:

*Then they should bring a sentence like the Qur'an…”” ( at -Tur [52]:34).

3). Other scholars are of the opinion that miracles are sufficient with only one complete surah,
even if it is short, or with the size of one sura, either one verse or several verses.

Indeed, the Qur'an has posed the challenge to come up with something that is exactly the
same as the Qur'an; in its entirety (Al-isra' {17]:88), with ten suras (Hud [11]:13), with one sura
(Yunus [10]:38), and with a discourse like the Qur'an ( at -Tur [52]:34).

However, we don't think that miracles only exist to a certain degree, because we can find them
in the sound of the letters and the strains of the words, as we find them in the verses and
surahs. The Qur'an is Kalamullah . This is enough.

As for what aspect or degree of miracles it is, then if an objective and truth-seeking investigator
examines the Qur'an from whatever aspect he prefers, from the uslub aspect , the scientific
aspect, the impact aspect it has had on the world and the face of history it has changed. , or
all of these aspects, of course he got the miracle clearly and clearly.

And it is only fitting that below we discuss three kinds of aspects of the miracles of the Qur'an,
the language aspect, the scientific aspect and the tasyri'i (law-making) aspect.

Language Miracles

Arabic linguists have studied this linguistics in all its variations from the time it grew to its youth
and blossomed and became a mighty, mighty giant in its youth. They compose poetry and
prose, words of wisdom and masal which are subject to the rules of bayan and are expressed
in their mesmerizing uslubs, in the style of hakik and majazi ( metaphor), itndb and ijaz , as
well as speech and utterances. Even though the language has increased and is high, in the
presence of the Qur'an, with the miracles of its language, it becomes small fragments that
submit to respect and fear the uslub of the Qur'an. The history of the Arabic language has
237 Mabahits Fi Ulum al-Quran

never known a time when language developed so rapidly, but figures and their teachers bowed
their knees before the baydn. qur'Ani , as a manifestation of recognition of its height and
recognition of its mysteries. This is not surprising, because "that is the sunnah of Allah in the
verses that were made with His hands. The more you recognize and know its secrets, the
more submissive you will be to its greatness and the more sure of its miracles. This is very
different from the works creatures. Knowledge of its secrets will make you master of it and
open for you the way to increase it. It is on this basis that the sorcerers of Pharaoh were the
first to believe in the God of Moses and Aaron."

Meanwhile those who are possessed by deceit and afflicted with the stain of arrogance and
who try to emulate the uslub of the Qur'an, imitate it with empty boasting which is more like
contemptible, lowly, delirium and vain words. And finally they return in a state of loss, like
those who claim to be prophets, dajjals , liars, and the like.

History has witnessed , linguists have plunged into the arena of language festivals and they
won. But not one of them dared to proclaim himself against the Qur'an, instead he only
received humiliation and defeat. Even history records that this language weakness occurred
precisely during its heyday and progress when the Qur'an was revealed. At that time the Arabic
language had reached its peak and had elements of refinement and refinement in language
institutions and markets. And the Qur'an stands before the linguists with a defiant attitude, with
various forms of challenge. The volume of this challenge was then gradually reduced to a
lighter one, from ten surahs to one sura, and even a talk similar to it. However, none of them
were able to match or match them, even though they were arrogant, haughty and unyielding
people. If only they had the ability to imitate even a little bit of it or find gaps in weaknesses in
the various bays, both in the amount of ismiyah and fi'liah , in nafi and isbat , in zkr and hazf ,
in tanker and ta 'rif , in taqdim and ta'khir , in itnab and ijaz , in general and specifically, in
mutlaq and muqayyad , in nass and fahwa , as well as in other matters. In these and similar
cases the Qur'an has reached heights that no human language capacity can cope with.

It was narrated from Ibn Abbas, Walid bin Mugirah came to the Prophet and the Prophet
recited the Qur'an to him, then Walid's heart became soft because of it. This news reached
the ears of Abu Jahl . Then he came to him and said: "O my uncle, Walid, in fact your people
want to collect property to be given to you, but you instead came to Muhammad to get his gift."
Walid replied: 'Indeed the Quraysh already know that I am the person with the most wealth.
Abu Jahl said: 'Then say about him, the words you will convey to your people that you deny
and hate Muhammad. Walid replied: “What shall I say? By Allah, there is no one among you
who knows better than me about his poetry, rajaz and qasidah and about jinn poetry. By Allah,
238 Mabahits Fi Ulum al-Quran

what Muhammad said was not in the least bit like those verses. By Allah, the words he spoke
were sweet; the top is fruitful and the bottom is flowing fresh water. His words are really high,
can not be surpassed, can even destroy what is under it. Abu Jahl replied: "By Allah, your
people will not be happy until you say something about him." Walid replied: ''Let me think for
a moment. So after some thought, he said: “This is learned magic. He learned it from other
people.” Then came down the word of God: Let me act towards the person I have created
alone. ( al-Muddassir [74}:11)

Every human being focuses his attention on the Qur'an, he will certainly get the miraculous
secrets of this aspect of his language. He gets this miracle in the beautiful regularity of the
sound through the tones of the letters when he hears the vowels and the breadfruit , the madd
and gunnah , the fasilah and the maqta ', so that the ear never gets bored, even wants to keep
listening to them.

He can also find this miracle in his recitations which fulfill the right of every meaning in its
place. None of these words are said to be advantages. Nor is there anyone who researches
a place (in the Qur'an) stating that there is a need to add a lafaz to that place because there
is a deficiency.

Miracles are also found in various kinds of books where various groups of people of different
intellectual levels can understand the book according to their level of reason, so that each of
them sees it according to their level of reason and according to their needs, both lay people
and experts. And verily We have made the Qur'an easy for study, so is there anyone who
takes lessons? ( al-Qamar [54]:17).

Likewise, miracles are found in their nature which can satisfy the mind and please the feelings.
The Qur'an can meet the needs of the human soul, thoughts and feelings, in an equal and
balanced manner. The power of thought will not suppress the power of feeling and the power
of feeling will not suppress the power of thought either.

Thus. Every time attention is focused, then the proofs of the Qur'an will stand up in a
challenging manner and show miracles.”

Qadi Abu Bakr al-Bagalani said:

The beautiful composition of the Qur'an contains several miraculous aspects. Among them
there are those who return to the sentence, namely that the structure of the Qur'an, with its
239 Mabahits Fi Ulum al-Quran

various faces and sects is different from the system and sequence that has been common and
widely known in their sayings. It has a distinctive uslub and is different from the usual uslub of
kalam. In this connection it is necessary to explain, the ways of making and determining
beautiful and orderly kalam are divided into ' arud -' arud poetry with various kinds; subdivided
into various types of kalam with wazan without regard to qafiyah (last word in the stanza); then
on various kinds of balanced and rhyming kalam; balanced and berwazan kalam without
rhyme; prose in which accuracy, usefulness and meaning are demanded, presented in a
beautiful form and subtle arrangement, even though the wazan is not balanced. And it is similar
to a number of words that are made up without function. We know that the Qur'an is different
in such ways and different in all its varieties. The Qur'an does not include poetry and is not
classified as poetry. Because it is different from all kinds of kalam and their uslub khitab it is
clear that the Qur'an is out of the ordinary and it is a miracle. These are the characteristics
that go back to the Qur'an globally and are different from all of them...

Arabs do not have a word that includes fasahah , garabah (oddities), beautiful engineering,
subtle meanings, abundant benefits, abundant wisdom, harmony of balagah and bard'ah skills
as much and to such extent. Their words of wisdom are just a few words and a number of
pronunciations. And the poets were only able to compose a few qasidahs . It also contains
confusion and contradiction as well as coercion and obscurity. Whereas the Qur'an, which is
so many and long, its fasGhah is always beautiful and harmonious, according to what Allah
has described:

"Allah has sent down the best words (namely) the Qur'an which is similar (the quality of the
verses) again and again, the skins of those who fear their Lord tremble, then their skins and
hearts become calm when they remember Allah. ” ( az-Zumar [39]: 23), and:

"And if the Koran was not from Allah, they would have found a lot of contradictions in it." ( an-
Nisa '[4]: 82) In this verse Allah informs that if there are many human words, there will be
contradictions in them and chaos will also appear .

What an amazing series of Qur'an and what a beautiful arrangement. There are no
contradictions and differences in it, even though he describes many aspects that he covers,
such as stories and advice, arguments, lessons and laws, demands and warnings, promises
and threats, good news and sad news, as well as noble character, high character, good
behavior . and so on. Meanwhile, we find that the words of prominent poets, accomplished
poets and orators and agitators will vary and differ according to the differences in these
matters. Among the poets there are those who are good at praising but not good at insulting.
240 Mabahits Fi Ulum al-Quran

There are those who excel at negligence but are not good at warning. There are also those
who are only good at depicting camels and horses, describing night journeys, describing wars,
gardens, liquor, joking, fondling and other things that can be included in poetry and set forth
in kalam. Therefore, Umru'ul Qais was used as an example in driving, an-Nabigah as an
example in threatening and Zuhair in persuading. And this will also vary in terms of speeches,
correspondence and other types of speech...

After contemplating the system of fabrication and arrangement of the Qur'an, we will find that
all the aspects and aspects it handles and contains, as we have mentioned, are within the
limits of the beauty of the system and the beauty of the arrangement and description, without
differences and degradation from high levels. And thus we believe, the Qur'an is something
beyond human ability...

Scientific Miracles

Many people fall into error when they want the Qur'an to contain all scientific theories . Every
time Jahir finds a new theory for him the possibility in a verse, then they interpret this verse in
accordance with the scientific theory.

The source of this error is that the theories of science are always new and arise in accordance
with the law of progress. Thus, science is always in perpetual deprivation, sometimes covered
in obscurity and other times filled with error. He will always be like that until he approaches
the truth and reaches the stage of conviction. All scientific theories begin with assumptions
and hypotheses and are subject to experimentation until their conviction is proven or their
falsity and error are obvious. Therefore, science is always under threat of change. There are
quite a number of scientific principles that people think are accepted as truths that shake when
they are established and collapse when they are established. Then the researchers restarted
their experiment.

People who interpret the Qur'an in terms of scientific issues and strive to conclude from it all
the problems that arise in the horizon of scientific life, are actually doing evil to the Qur'an even
though they themselves think they are doing good. This is because the problem of science is
subject to the ever-changing laws of progress. Sometimes it even collapses from its principles.
If we interpret the Qur'an with science, then we face its interpretation to falsehood if the
scientific principles change and new discoveries invalidate old findings, or if a belief invalidates
a hypothesis .
241 Mabahits Fi Ulum al-Quran

The Qur'an is a book of faith and guidance. He calls on conscience to enliven within it factors
of development and progress as well as encouragement of goodness and virtue.

The scientific miracle of the Qur'an does not lie in its inclusion of theories ! always new and
changing and is the result of human effort in research and observation. But it lies in his urge
to think and use reason. The Qur'an encourages people to pay attention and think about
nature. It does not castrate the activity and creativity of the mind in thinking about the universe,
or hinder it from adding to the knowledge it can achieve. And none of the previous religious
books provide such a guarantee as that given by the Qur'an.

All issues or principles of science that have been established and confirmed, are
manifestations of valid thoughts advocated by the Qur'an, there is not the slightest
contradiction with them . contrary to any of the verses of the Qur'an. This alone is a miracle.

The Qur'an makes straight thinking and proper attention to nature and all that is in it the
greatest means of faith in Allah.

He encouraged Muslims to think about Allah's creatures in the heavens and on earth:

"Verily, in the creation of the heavens and the earth, and the alternation of night and day, there
are signs for people of understanding, (namely) those who remember Allah while standing or
sitting or lying down and they think about the creation of the heavens and the earth (while
said): O our Lord, you did not create this in vain. Glory to you, so protect us from the torment
of hell. (Ali Imran [3]:190-191).

The Qur'an encourages Muslims to think about themselves, the earth they live on and the
nature that surrounds them:

"And why did they not think about (the incident) themselves? Allah did not create the heavens
and the earth and what is between them except with the right (purpose) and the appointed
time." (ar -Rum [30]: 8 ) ,

"And in the earth there are signs (of Allah's power) for those who are sure, and also in
yourselves. So do you not pay attention?" ( az-Zariyat [51]:20-21),
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"Then do they not look at the camel how it was created? And the sky how it was raised up?
And the mountains how it was erected? And the earth how it was spread out?" ( al-Gasyiyah
[88]:17-20),

The Qur'an awakens in every Muslim a scientific awareness to think, understand and use
reason:

"Thus Allah explains His verses to you so that you think." ( al -Baqarah [2]:219),

"And these parables We have made for people so that they think." ( al-Hashr [59]:21),

"Thus We explain the signs of power (We) to people who think."' (Yunus [10]: 24),

"Surely in that there are signs (the greatness of Allah) for people who think."' ( ar-Ra'd [13]:
3),

"Thus We explain the verses for people who know." ( al-A'raf [7}:32),

"Indeed, We have explained (our) signs to a people who know." ( al-An'am [6]:97),

"Watch how We bring forth signs of greatness We alternate so that they understand (it). ( al-
An'am [6]: 65) and

"Indeed We have explained Our signs to those who understand." ( al-An'am [6]:98).

The Qur'an elevates the status of Muslims because of the knowledge of:

"Allah exalts those who believe among you and those who are given knowledge by degrees..."
( al -MujJadi [58]:11).

The Qur'an does not equate a knowledgeable person with an ignorant, ignorant person:

"...Say: Are there people who know and people who don't know?" ( az-Zumar [39]:9).

The Qur'an instructs Muslims to ask their Lord for knowledge:

"And say: O my Lord, add to me knowledge." (Taha [20]:114).

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Allah in the following verse collects the sciences of astronomy, botany, geology and zoology ,
and makes all of them as encouragement to fear Him:

"Do you not see that Allah sends down rain from the sky, then We produce with it fruits of
various kinds. And between the mountains there are white and red stripes of various colors,
and there are (also) in the Among humans, reptiles and livestock there are various colors (and
types). Verily, those who fear Allah among His servants are only scholars. " (Fatir [35]:27-28).

Thus. The scientific miracle of the Qur'an lies in encouraging Muslims to think and opening for
them the doors of knowledge and inviting them to enter, advance in it and accept all new
knowledge that is stable and stable.

In addition to the things above in the Qur'an there are scientific hints that are expressed in the
context of guidance. For example, some marriages between plants are 2dti and some are
khalti . The first, are plants whose flowers already contain male and female organs. And the
second is plants whose male organs are separated from the female organs, such as date
palms, so that their marriage is through displacement. And among the means of transfer is
wind. Such an explanation is contained in His words:

"And We have sent the wind to marry (plants)..." ( al-Hijr [15]: 22).

Oxygen is essential for human respiration, and it is reduced in the higher layers of the air. The
higher a person is in the air layer, the more he will feel chest tightness and difficulty breathing.
Allah says:

"Whoever Allah wills will give him guidance, He will surely expand his chest for (embracing
the religion of) Islam. And whoever Allah wills to go astray, Allah will make his chest tight and
narrow, as if He were climbing to the sky." ( al-An'am [6]: 125).

It is a long-standing belief that the atom is indivisible. While in the Qur'an it is stated:

"And the knowledge of your Lord does not escape even if it is as heavy as a particle (atom) in
the earth or in the sky. And there is nothing smaller and not (also) greater than that, but
(everything is recorded) in a clear book (Lauh Mahfuz ).” (Yunus (10): 61) And there is nothing
smaller than an atom other than the atom itself (that is, this verse shows that an atom is not
the smallest thing that cannot be divided).
244 Mabahits Fi Ulum al-Quran

With regard to embryology comes the word of God:

"So let man pay attention to what he was created from? He was created from water that
gushed out, which came out from between the ulbi bones of men and the breastbone of
women." ( at-Tariq [86]:57), His words:

He has created man from a clot of blood.” ( al'Alaq [96]:2), and His words:

"O people, if you are in doubt about the resurrection (from the grave), then ( know ) indeed
We have created you from dust, then from a drop of semen, then from a clot of blood, then
from a lump of flesh that is perfect and imperfect, so that We explain to you and We specify
in. womb, what We want until the appointed time, then We bring you out as babies." ( al-Hajj
[22]: 5).

About the unity of the cosmos and the need of life for water Allah says:

“And do those who disbelieve not know that the heavens and the earth together were one
thing; then We separated the two of them. And from water We made every living thing. So why
do they not also believe?” ( al -Anbiya' [21]:30).

The scientific and similar indications contained in the Qur'an come in the context of divine
guidance, divine guidance. And human reason can study and think about it.

In interpreting God's word:

“ They ask you about the crescent moon . this is directed to the reality of their practical life,
not to mere theoretical knowledge. The Qur'an tells them the function of the crescent moon in
reality and for their lives , does not talk about the rotation of the falakiyah of the moon and how
the process of its journey, even though this is contained in their questions The Qur'an has
come with something bigger than partial knowledge , it has not come to be the book of
astronomy, chemistry or medicine, as those who are too fanatical about it try to seek
knowledge in it. -the science, or like the treatment of those who hate it by looking for things in
it that are contrary to these sciences.

Both of these treatments) are an indication of their misunderstanding of the nature, function
and field of work of this Scripture. Its field of work is the human soul and its life, while its
245 Mabahits Fi Ulum al-Quran

function is to build a general concept about the cosmos (being) and its relationship with its
Creator, also about human existence in this cosmos and its relationship with God, in addition
to establishing on the basis of this concept a system of life that enables man to use all the
potential he has, including intellectual potential, which can stand upright after being formed,
and gives him the opportunity to work, through scientific research, within the limits possible for
humans and through experimentation and practice, so as to arrive at results achieved which
of course is not final and absolute.

I really feel amazed at the naivety of those who are too fanatical about the Qur'an. They added
to him what was not included in it, brought him what was not meant by him and concluded
from it details about medicine, chemistry, astronomy and so on, as if by this effort they have
glorified and magnified the Qur'an.

In fact, the nature of the Qur'an is final, certain and absolute. Meanwhile, what human research
achieves, no matter how sophisticated the tools it uses, is of a nature that is not final and
uncertain. Because these properties are bound by the rules of experimentation and the
surrounding conditions and equipment. It is a methodological error, based on human scientific
methodology itself, to link the final facts of the Qur'an with those that are not final, that is,
everything that has been achieved by human science.

This is related to scientific facts. And the problem will become clearer if it is connected with
scientifically-named hypothetical theories, bearing in mind that these theories can always
change, change, decrease and increase, and even change one hundred and eighty degrees
with the emergence of new discoveries or new interpretations of a number of old observations.
.

Any attempt to correlate the general signs of the Qur'an with the ever-new and changing
theories that science has arrived at, or even with the scientific nature itself which is not
absolute as we have argued, will involve, first of all, First, this principled methodological flaw
aside from three meanings, all of which are inappropriate for the majesty of the Qur'an:

First, an internal defeat that caused some people to view science as a touchstone to be
followed, while the Qur'an must follow. Therefore they try to establish the Qur'an with science
or prove its truth based on science, even though the Qur'an is the Holy Book which is perfect
in content and final in its essence. While current science always cancels out what was
established yesterday. Everything he achieves is neither absolute nor final, because he is
246 Mabahits Fi Ulum al-Quran

bound by the Means in the form of man, reason and tools, all of which essentially do not
provide one, final and absolute essence.

Second, there is a misunderstanding of the character and function of the Qur'an. Namely that
the Qur'an is a final and absolute essence, dealing with human development in a way that is
in accordance with the relative levels of human nature, with the nature of nature and its divine
laws, so that humans will not clash with the natural surroundings. But so that he is in harmony
with nature and recognizes some of its mysteries and can utilize some of its laws for his
caliphate.

The laws he uncovered through observation, investigation, experimentation and application,

according to the instructions given to him by reason to work, not just to receive ready-made
material knowledge.

Third, the constant interpretation, by coercion and rape, of the texts of the Qur'an so that they
can be brought into harmony with assumptions and theories that are not fixed and unstable,
whereas every day new theories emerge .

Tasyri 's miracle

God has put in man many instincts ( instincts ) that work in the soul and influence his life
tendencies . If common sense can keep its owner from slipping , then the distorted
psychological currents will overcome the power of reason, so that reason will not be able to
withstand its overflow. Therefore, to straighten humans, special education is needed for their
garizahs , which can educate, develop and guide them towards goodness and luck.

Humans are, by nature, social creatures. In fulfilling his needs he needs other people and
other people also need him. Cooperation Humans are social demands required by human
civilization. However, humans are often unjust to each other, driven by self-love and a desire
for power. So if they are left without control that limits their association, regulates the affairs of
their life, safeguards their rights and maintains their honor, of course their affairs will become
chaotic. Thus, every human society must have a system that regulates its control and can
realize justice among its individuals.
247 Mabahits Fi Ulum al-Quran

Between individual education and group goodness there is a strong relationship that cannot
be separated, because the two are interrelated. Individual goodness is achieved because of
group goodness and group goodness is fulfilled because of individual goodness.

Humanity has known, throughout history, various kinds of doctrines, views, systems and tasyri
' (legislation) aimed at achieving individual happiness in the main society. But none of them
achieves the beauty and majesty that the Qur'an achieves in miracles his tasyri .

The Qur'an begins with the education of the individual, for the individual is the building block
of society, and builds that individual education on purification of the soul and a sense of
responsibility.

The Qur'an purifies the soul of a Muslim with the belief in monotheism that saves him from the
dominion of superstition and delusions, and breaks the shackles of bondage to lust and lust,
so that he becomes a sincere servant of Allah who submits only to God, the Creator Who is
Worshiped. The Qur'an also instills a sense of pride for other than Him, so that it does not
need creatures, but the Creator who has absolute perfection and has given goodness to all
His creatures. He is the Only Creator, the One God, the First and Last, Almighty over all things,
Omniscient and All-Encompassing, and there is nothing similar to Him.

Nature is a creature created by Allah, will return to Him and will be destroyed, as it was,
according to His will. This is the most perfect creed for reason and also the most perfect in
religious teachings. ;

“Say: He is Allah, the One and Only. Allah is the God who depends on Him for everything. He
was childless and not begotten. And no one is equal to Him.” ( al -Ikhlas [112]:1-4),

“He is the First and the Last, the Outer and the Inner; and He is All-Knower of all things.”' ( al-
Hadid [57:3),

"Everything must perish, except Allah. To Him is all judgment, and to Him you will be returned."
( al-Qasas [28]: 88),

"(Who has these qualities) is Allah, your Lord; there is no other god but Him; the Creator of all
things, so worship Him." ( al-An'am [6]: 102),

“And is Allah Almighty over all things.” ( al-Ahzab {33}:27),

248 Mabahits Fi Ulum al-Quran

"And Allah is Aware of what they do." ( al-Baqarah {2}:96),

"Remember that indeed He is All-Encompassing." ( Fussilat [41]:54),

"There is nothing like Him, and He is the All-Hearing, All-Knowing." ( asy -Shura [42}:11),

"He cannot be reached by eye sight, while He can see everything that is visible; and He is the
Subtle , All-Knowing." ( al-An'am [6]: 103).

Qur'anul Karim strengthens the oneness of Allah with evidence and definite arguments based
on the logic of common sense, so that it cannot be disputed or doubted. God's Word:

"If there were gods besides Allah in the heavens and the earth, they would surely have been
destroyed." ( al -Anbiya' [21]:22),

"Say: If there were gods beside Him, as they say, those gods would have found a way to the
Lord who has a Throne." ( al -Isra' [17]:42).

If a Muslim's faith is correct, then he is obliged to accept all the Qur'anic shari'ah both regarding
obligations and worship. Every obligatory worship is meant for the good of the individual, and
besides that worship is closely related to the good of the group (society).

Prayer, for example, prevents from evil and evil deeds. And congregation is obligatory
according to a strong opinion except for old age; in fact it is a legal requirement in Friday
prayers and prayers ' idain . People who pray alone will not be separated from the feeling of a
close bond between him and the Islamic community in all corners of the earth, from north to
south, and from west to east; because he knew that at that time he was facing one direction
with all Muslims on earth, fulfilling the obligation to pray, facing one Qibla and praying with one
type of prayer, even though their homes are far apart.

It is enough for the education of a Muslim, that he stands before God five times a day and
night, so that in this way his life is aligned with Allah's law and realizes that the Supreme
Controller always watches with His two eyes everything that happens between one prayer with
that prayer. other. Indeed, prayer prevents from (deeds) abominable and evil. ( al -'Ankabut [
29]:45).
249 Mabahits Fi Ulum al-Quran

Zakat uproots from the soul the roots of avarice, worship of wealth and greed for the world.
Thus, it is a benefit for the congregation , because it upholds the pillars of cooperation between
the rich and the poor and awakens the soul to the importance of social solidarity which takes
the soul out of the narrowness of self-love and loneliness.

Hajj is a journey that can comfort the soul from difficulties and open the eyes of the heart to
Allah's secrets in His creatures. Hajj is an international conference in which Muslims meet in
one place, so that they can get to know each other, discuss and exchange. thought.

Fasting is a restraint of the soul, strengthening determination, strengthening the will and
restraining lust. It is a social phenomenon in which Muslims live for a full month with one
system in their (time) eating, just as one family lives in one house.

The performance of these obligatory rituals will educate Muslims to realize individual
responsibility as prescribed by the Qur'an and to shoulder all the burdens of religion and noble
character.

'*Each self is responsible for what he has done.” ( al-Muddassir [74]:38),

"Every human being is bound by what he does."' ( atTur [52]:21),

"He gets the reward (from the virtues) that he earns and gets the punishment (from the evil )
that he does." ( al -Baqarah [2]: 286).

The Qur'an recommends all ideal virtues that train the soul with religious control, such as
patience, honesty, fairness, doing good, courtesy, forgiveness and humility'.

From individual education, Islam moves to family development because the family is the seed
of society. So, it is prescribed for marriage to fulfill sexual desires and the continuity of the
human race in pure and clean offspring.

Family ties in marriage are upheld on the basis of love, peace of mind, and good association
and maintain the characteristics of the husband and wife, duties and functions according to
each. Allah says:
250 Mabahits Fi Ulum al-Quran

"And among the signs of His power is that He created for you wives of your own kind, so that
you are inclined and feel at peace with him, and made him feel love and affection between
you." ( ar -Rum [30]:21),

out with them (your wives) ma''ruf . " ( an-Nisa '[4]:19).

"Men are leaders for women because Allah has exalted some of them (men) over some others
(women), and because they (men) have spent some of their wealth." ( an-Nisa '[4]:34).

Then came the system of government that governed Islamic society. And the Qur'an has set
these rules of Islamic governance in the most ideal and good form. That is a government
based on deliberation, equality and lack of individual power.

"And consult with them in that matter." ( Alt Imran [3]:159),

"While their affairs (decided) by deliberation between them." ( asy -Shura [42]:38),

"Surely the believers are brothers." ( al-Hujurat [49]:38).

"Say: O People of the Book, come to a sentence (statute) that there is no dispute between us
and you, that we do not worship except Allah and we do not associate Him with anything and
not (also) some of us make some others as gods -a god other than Allah." (Ali 'Imran [3]: 64).

Ja is a government upheld by absolute justice that is not influenced by self-love, love of kin or
social factors associated with wealth and poverty.

"O you who believe, be you people who truly uphold justice, be witnesses for Allah even if it is
against yourself or your parents and relatives. If he is rich or poor then Allah knows better his
benefit. So do not follow the hawa lust because you want to deviate from the truth. And if you
twist (words) or are reluctant to be a witness, then surely Allah is All-Knowing of all that you
do. " ( an-Nisa '[4]:135).

Likewise, justice should not be influenced by feelings of revenge against hated enemies:

” “O you who believe, you should be those who always uphold (the truth) for Allah, witness
fairly. And let your hatred of a people never encourage you to act unfairly. Be fair, because
fairness is closer to piety." ( al-Ma'idah [4]: 8).
251 Mabahits Fi Ulum al-Quran

*Indeed, Allah orders you to convey the mandate to those who are entitled to receive it, and
(orders you) when deciding a law between humans so that you decide fairly." ( an-Nisa '[4]:58).

authority in Islamic government is not given or left to humans, but to the Koran; and going out
(deviating) from it means infidel, unjust and wicked.

"And whoever does not decide matters according to what Allah has revealed, then they are
the disbelievers." ( al-Ma'idah [5]: 44).

"And whoever does not decide matters according to what Allah has revealed, then they are
the wrongdoers." ( al-Ma'idah [5]: 45).

"And whoever does not decide matters according to what Allah has revealed, then they are
the wicked." ( al-Ma'idah {5}:47).

"What is the law of ignorance that they want? And whose law is better than Allah's law for
people who are sure?" ( al-Ma'idah [5]: 50).

The Qur'an has also stipulated protection for five kinds of primary needs for human life; soul,
honour, property and reason; and apply certain punishments to them which in Islamic
Jurisprudence are known as jinayat and hudud.

"And in gqisas there is (guaranteed continuity) of life for you, O people of understanding." ( al
-Baqarah [2]:179).

"The woman who commits adultery and the man who commits adultery, then lash each one
of them a hundred times." ( an-Nur {24]:2).

"And those who accuse good women (of adultery) and they do not bring four witnesses, then
lash them (who accuse) eighty lashes." ( an-Nur [24]: 4).

"The man who steals and the woman who steals, cut off their hands." ( al-Ma'idah [5}:38).

The Qur'an also stipulates laws regarding international relations, in times of war or peace,
between Muslims and their neighbors or with those who enter into peace treaties ( mu'ahad ).
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And what is stipulated by the Qur'an is the highest system of relations, mu'amalah , known at
the time of human civilization.

In short, the Qur'an is a plenary Tasyri Dustur which upholds human life on the basis of the
most important concepts. And this Tasyri miracle along with his scientific miracles and
language miracles will continue to exist forever. And no one can deny that the Qur'an has had
a profound impact that can change the face of world history.

18. PROPERTIES OF THE QUR'AN

Introduction

The essences that have high meaning and purpose will be more interesting if they are set forth
in the framework of good speech and bring them closer to understanding, through analogy
with something that is known for certain. Imagery (making examples , parables) is a framework
that can display meanings in a form that is alive and steady in the mind, by equating the
unseen with the present, the abstract with the concrete, and by analogizing something with
something similar . How many good meanings, made more beautiful, attractive and enchanting
by tamsil. Because of that, tamsil is more able to encourage the soul to accept the intended
meaning and make the mind feel satisfied with it. And tamsil is one of the Qur'an's uslub in
expressing various explanations and aspects of its miracles.

Among the scholars there are a number of people who have written a book that deals
specifically with the parables (proverbs) in the Qur'an, and there are also those who have only
made a chapter about them in one of their books. The first group, for example, is Abul Hasan
al -Mawardi.' While the second group, among others, as Suyuti in al-Itqan "and Ibnul Qayyim
peace A'lamul-Muwaqqi'n .

If we examine the proverbs in the Qur'an that contain similarities (tasybih) of something with
other similar things and similarities between the two in law, then such proverbs reach more
than forty pieces.

Allah reveals in His glorious Book that He made a number of proverbs:

253 Mabahits Fi Ulum al-Quran

"And these parables He made for people so that they would think." ( al-Hasyr [59]: 21).

"And We have made these parables for mankind; and no one understands them except those
who are knowledgeable." ( al -'Ankabut [ 29]:43),

"And verily We have made for mankind in this Qur'an every kind of parable so that they may
receive a lesson." ( az-Zumar [39]:27).

It was narrated from Ali that the Prophet said:

"Surely Allah sent down the Qur'an as commandments and prohibitions, traditions that have
passed and parables made up."?

Just as the scholars paid great attention to the proverbs of the Qur'an, they also paid attention
to the proverbs made by the Prophet. Abu 'Isa at-Tirmizi has made a chapter containing the
proverbs of the Prophet in his book Jami', which contains forty hadiths. Qadi Abu Bakr ibnul '
Arabi said: I did not see among the hadith experts, someone who wrote a special chapter on
the proverbs of the Prophet besides Abu 'Isa. How amazing he is! He has opened a door and
built a palace or a house. Even though he wrote only a few, we are satisfied and we should
thank him.”

Definition of Proverbs

Proverbs is the plural of mass. The words masal, misl and masil are the same as shabah,
syibh and syabih , both in pronunciation and meaning.

In mass literature is an expression of words that are narrated and are already popular with the
intention of resembling the conditions contained in the said with the conditions of the thing for
which the said said. That is, to liken something (a person, a situation) to what is contained in
that word. For example, (How many arrows hit accidentally). That is, how many throws of
arrows that hit the target were made by a thrower who usually threw the ball wrong. The first
person to pronounce this mass was al -Hakam bin Yagus an -Nagri. This matter he said to
people who usually do wrong that sometimes he does right. On this basis, the mass must have
a maurid (source) to which something else is likened.
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The word mass is also used to denote the meaning of 'state of affairs' and 'amazing story'. It
is with this understanding that the words "mass" in a large number of verses are interpreted.
For example, the word of God:

*(Are) the masses of heaven in which there are rivers of water whose taste and smell do not
change..." (Muhammad [47]:15).4 That is, the stories and characteristics of heaven are very
amazing.

Zamakhsyari has hinted at these three meanings in his book, al-Kasysyaf . He said: Masal
according to the origin of their words means al-mis ! and an-nazqir (which is similar, which is
comparable). Then any saying that is valid, popular, which equates something (person,
situation and so on) with '' ma'urid '' (or what is contained in) said word is called mass. They
don't make it mass and don't see it as appropriate to make it mass that deserves to be
accepted and popularized except for words that contain oddities from several aspects. And,
he said further, "masal'" is borrowed (used borrowed) to show circumstances, traits or stories
if all three are considered important and have something peculiar.

There is still another meaning, namely the fourth meaning, according to Bayan scholars, from
masal. According to them, the mass is majaz murakkab which is ' alagah its musydbahah if its
use has been popular. Majaz ' is originally isti'drah tamSiliyah , like the words spoken to people
who hesitate in doing a business: (Why do I see you put one foot down and put the other foot
down?)

It is also said, the definition of mass is highlighting something meaning (abstract) in a sensory
form so that it becomes beautiful and attractive. With this understanding, the masal is not
required to have a maurid as it is also not required to be a majaz murakkab .

If we pay attention to the Qur'anic references mentioned by the authors, we find that they put
forward verses which describe the condition of one thing in terms of another, both in isti'arah
and tashbih garth ( clear resemblance) ; or verses that show interesting meanings with concise
and concise editorials; or verses that can be used for something similar to what is related to
that verse. Because, Allah reveals the verses directly, without any source that precedes it.

Thus, the proverbs of the Qur'an cannot be interpreted in terms of etymology, asy-syabih and
an -nazir. It is also not correctly interpreted with the meaning stated in the linguistic books
used by the mass composers, because the proverbs of the Qur'an are not words that are used
to equate something with the contents of those words. According to Bayan scholars, it is also
255 Mabahits Fi Ulum al-Quran

not correct to interpret the meaning of mass, because among the Qur'anic proverbs there are
some that are not isti'arah and their use is not very popular. Therefore, the last definition is
more in line with the definition of proverbs in the Qur'an. That is, highlighting the meaning in
the form (words) that are attractive and dense and have a deep influence on the soul, either
in the form of tashbih or free speech (let go, not tashbih).

Ibnul Qayyim defines the proverbs of the Qur'an as 'resembling something to something else
in terms of its law, and bringing something that is abstract ( ma'qul ) closer to something
sensory ( concrete , mahs ( is ), or bringing one of the two mahsus closer to the other and
regard the one as the other.”

He further put forward a number of examples. These examples are mostly in the form of the
use of tashbih sarih , as Allah says:

"Indeed, the mass of worldly life is like water (rain) that We send down from the sky." (Yunus
[10]: 24) Some are in the form of the use of tashbih dimni (resemblance indirectly, indirectly),
for example:

"And don't some of you backbite some of the others. Does one of you like to eat the flesh of
his dead brother? So of course you feel disgusted with him." ( al-Hujurat {49]: 12) It is said
here because in this verse there is no tashbth sari . And there are also those that do not
contain tashbih or isti'arah , as He says:

“O people, a parable has been made, so listen to it to you. Verily, whatever you call upon other
than Allah, could not have created a single fly, even if they were united to create it. And if the
fly takes something from them, they can't get it back from the fly. It is very weak who worship
and very weak (also) who is worshiped." ( al-Hajj [22]: 73). His words, "indeed, everything you
call besides Allah, you cannot even create a fly" by Allah is called a mass even though in it
there is no isti'arah or tasybih.

Various Proverbs in the Qur'an

There are three kinds of proverbs in the Quran; amsdl musarrahah , proverbs kaminah and
proverbs mursalah .
256 Mabahits Fi Ulum al-Quran

1). Proverbs musarrahah , are those in which it is explained with a mass pronunciation or
something that shows tashbih. Proverbs like these are found in the Quran a lot and here are
a few of them:

a). God's word about hypocrites:

“Their parable (mass) is like a person who lights a fire, then after the fire illuminates their
surroundings, Allah removes their light (which shines) and leaves them in darkness, unable to
see. They are deaf, dumb and blind, so they will not return (to the right path). something." ( al
-Baqarah [2]:17-20).

In these verses Allah makes two parables (masal) for the hypocrites; masal relating to fire (
nari ) in His words, "is like a person lighting a fire..", because in the fire there is an element of
light; and masal relating to water ( ma'i ) "or like (people those who are overwritten) heavy rain
from the sky…”, because in the water there is the substance of life. And the revelation that
descends from the sky intends to illuminate the heart and bring it to life. Allah also mentions
the position and facilities of the hypocrites in two circumstances. On the one hand they are
like people who kindle a fire for illumination and benefit; considering they get material benefits
because they convert to Islam. But on the other hand Islam does not affect their "nur" on their
hearts because Allah removes the light (nur) that is in the fire, 'Allah removes the light (that
shines) on them", and allows the element "burn" that is in them. This is their parable
concerning fire.

Regarding their problems related to water ( ma'i ), Allah likens them to the situation of a person
who is hit by a heavy rain accompanied by complete darkness, thunder and lightning, so that
the person's strength is torn apart and he puts his fingers to plug his ears and closes his eyes
for fear of lightning. befall him. This is to remember that the Qur'an with all its warnings, orders,
prohibitions and books for them is like a thunderbolt that comes crashing down.

b). Allah also mentions two kinds of masal, ma'i and nari , in surah ar-Ra'd , for the right and
the wrong:

"Allah has sent down water (rain) from the sky, then the water flows in the valleys according
to its size, then the current brings floating foam. And from what (metal) they melt in the fire to
make jewelry or tools, there is (also) the foam is like the foam of the current. Thus Allah makes
parables, masal, (for) the true and the false. As for the foam, it will disappear as something
257 Mabahits Fi Ulum al-Quran

that has no value; as for what benefits humans, it remains on earth .. Thus Allah makes
parables.”' ( ar-Ra'd [13]:17).

The revelation that God sends down from the sky for the life of the heart is likened to the
rainwater that He sends down for the life of the earth with plants. And the heart is likened to a
valley. Streams of water flowing in the valley, carrying foam and garbage. Likewise, guidance
and knowledge when flowing in the heart will affect lust, by eliminating it. This is masal ma'i in
His words, "He has sent down water (rain) from the sky..." Thus Allah made masal for the right
and the wrong.

Regarding the masal dri , stated in His words, "And from what (metal) they melt in the fire..."
Metal, whether gold, silver, copper or iron, when poured into the fire, the fire will remove dirt ,
rust, which is attached to it, and separates it from the substance that can be utilized, so that
the rust disappears in vain. Likewise, lust will be thrown away and thrown away in vain by the
heart of a believer as the current of water washes away garbage or fire throws metal rust.

2). Kaminah Proverbs , namely those in which the pronunciation of tamsil (example) is not
clearly stated but it shows beautiful, interesting meanings, in the density of its editorial, and
has its own effect when transferred to something similar to it. For this matter they put forward
a number of examples, including:

A. Verses that are in line with the words: (The best of affairs is the middle one), namely:

a) Allah says regarding the cow:

"A cow that is neither old nor young; the middle between them..." ( al-Bagarah {2]:68),

b) His words about bread:

"And those who spend (wealth), they are not extravagant and not (also) stingy, and are (
spending ) in the middle between these." ( al -Furqan [25]: 67),

c) His words regarding prayer:

“And do not raise your voice in your prayer nor do you raise your voice ignore it , and find a
middle ground between the two.” ( al -Isra' [17}:110),
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d) His words regarding infaq :

"And don't make your hands shackled around your neck and don't (also) stretch them too
much." ( al -Isra' [17]:29).

B. Verses that match the words: (News is not the same as witnessing it yourself). For example,
Allah says about Abraham:

"Allah said: 'Do you not believe yet?' Ibrahim replied: 'I have believed, but in order to increase
my heart still.'” ( al -Baqarah [2:260).

C. Verses that match the words: (As you have owed money , you will be paid). For example:

" Whoever does evil, surely he will be repaid with that crime." ( an-Nisa ' [4):123).

D. Verses that match the words: (A believer will not be stung twice from the same hole). For
example, Ya'kub's word through the mouth :

"How can I entrust it (Bunyamin) to you, except as I entrusted his brother (Yusuf) to you first."
(Yusuf [12]: 64).

3). Proverbs mursalah , namely free sentences that do not use tashbih pronunciation clearly.
But those sentences apply as a mass.

Here are some examples:

a). "Now the truth is clear." (Yusuf [12]:51),

b). "No one will declare the occurrence of that day apart from Allah." ( an-Najm [53]:58),

c). "The case that you both asked (me) has been decided." (Joseph {12}:41),

d). "Isn't dawn near?" (Hud [11]:81),

e). "For every news (brought by the apostles) there is (a time) when it occurs." ( al-An'am [6]:
67),
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f). "And that evil plan will not befall anyone except those who plan it themselves." (Fatir
[35]:43),

g). 'Say: 'Each person acts according to his own circumstances.'” ( al -Isra' [17]:84),

h). "Maybe you hate something even though it is very good for you." ( al -Baqarah [2]:216),

i). 'Each self is responsible for what he has done.'' ( al-Muddassir [74]:38),

j). "Is there a reward for kindness other than kindness (too)?" ( arRahman [55]: 60),

k). "Each group feels proud of what is on their side (each)."' ( al-Mu'minun [23]:53),

L). "'It is very weak who worship and very weak (also) who is worshipped."' ( al-Hajj [22]: 73),

m). "For this kind of victory let those who work!" (as- Saffat [37]: 61),

n). "Not the same as the bad with the good." ( al-Ma'idah [5]: 100),

o). "How many times it happens that a small group can defeat a large group with the
permission of Allah."' ( al -Baqarah [2]: 249),

p). "You think they are united while their hearts are divided." ( al-Hasyr [59]:14).

Scholars have different opinions about these verses which they call the proverbs of mursalah
, what or how does the law use them as a mass?

Some scientists view this as having left the Qur'anic manners. Ar -Razi said when interpreting
the verse, "To you is your religion, and to me is mine." ( al-Kafirun [109]: 6): "It has become a
tradition for people to make this verse mass (to defend, justify their actions — ed .) when they
leave religion, even though this is not justified. Because Allah sent down the Qur'an not to be
mass-produced, but to contemplate and then put its contents into practice.”

Another group is of the opinion, there is no obstacle if someone uses the Qur'an as a mass in
a serious condition . For example, he feels very sad and grieves because of a disaster, while
the causes of the exposure of the disaster have been cut off from humans, so he says, "No
one reveals it except Allah." ( an-Najm [53}: 58). Or he is spoken to by adherents of heretical
260 Mabahits Fi Ulum al-Quran

teachings who try to persuade him to follow his teachings, so he replies: "To you is your religion
and to me is mine." ( al-Kafirun (109]: 6). But it is a great sin for someone who deliberately
pretends to be smart and then uses the Qur'an as a mass, to the extent that he looks like he
is joking.

Benefits of Proverbs

1). Highlighting something ma'qul (which can only be reached by reason, abstract) in a
concrete form that can be felt by the human senses, so that the mind can easily accept it;
because abstract notions will not be embedded in the mind unless they are expressed in a
sensory form that is close to understanding. For example, Allah makes mass for the condition
of a person who spends wealth with riya', where he will not get the slightest reward from his
actions,

"Then the parable of that person is like a smooth stone on which there is soil, then heavy rain
falls on the stone, then it becomes clean (soilless). They do not control anything from what
they earn." ( al -Baqarah [2]:264).

2). Revealing essences and presenting something that is not visible as if it were something
that is visible. For example:

"Those who eat (take) usury cannot stand but are like the standing of a person possessed by
a demon due to (pressure) madness." ( al -Baqarah [2]:275).

3). Collecting interesting and beautiful meanings in solid expressions, such as the proverbs of
kaminah and proverbs mursalah in the verses above.

4). Encouraging people who are given mass to act according to the contents of the mass, if it
is something that the soul likes. For example, Allah makes mass for the condition of a person
who spends wealth in the way of Allah, where it will give him a lot of goodness. Allah says:

“The parable (of income issued by) those who spend their wealth in the way of Allah is similar
to a seed that grows seven heads, in each ear a hundred seeds. Allah multiplies (rewards) for
whom He wills . And Allah is All-Wise (His gifts) and All-Knowing." ( al -Baqarah [2]: 261).
261 Mabahits Fi Ulum al-Quran

5). Keep away ( tanfir , reverse no.4), if the contents of the mass are in the form of something
the soul hates. For example, God's word about the prohibition of backbiting:

"And don't some of you backbite some of the others. Would one of you eat the flesh of his
dead brother? So of course you feel disgusted with him." ( al Hujurat {49}: 12).

6). To praise people who are given mass. As He said about the companions:

“Thus is their parable (masal) in the Torah and their parable (masal) in the Bible, which is like
a plant that shoots out, the shoot makes the plant strong and then it becomes big and stands
upright on the tree. That plant. pleasing the hearts of the planters, because Allah wants to
irritate the hearts of the disbelievers (with the strength of the believers)." ( al -Fath [48]:29).
That's how friends are. At first they were only a minority group, then grew until they were
stronger and amazed because of their greatness.

7). To describe (with that mass) something that has properties that are seen as bad by many
people. For example, regarding the condition of a person who is blessed with the Book of Allah
but he has lost his way so he does not practice it, in the verse:

"And recite to them the message of the person to whom We have given him Our verses
(knowledge of the contents of the Book ), then we escape from those verses, then he is
followed by satan (until he is seduced), then he becomes one of people who go astray. And if
We so will, We will indeed exalt (degree) him with these verses, but he tends to the world and
follows his low desires, then his parable (masal) is like a dog if you drive him out he sticks out
his tongue and if you let him stick out his tongue (also). ( al-A'raf [7]:175-176).

8). Proverbs have more effect on the soul, are more effective in giving advice, more powerful
in giving warnings, and more able to satisfy the heart. Allah mentions many proverbs in the
Quran for warnings and lessons. He said:

"And indeed We have made for mankind in this Qur'an every kind of parable (masal) so that
they may get a lesson." ( az-Zumar [39]:27),

“And these parables (proverbs) We made for mankind; and no one understands it except those
who are knowledgeable.” ( al -'Ankabut [29]:43) .
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The Prophet also made mass in his hadith. Likewise, preachers who call people to Allah use
them at all times to help the truth and uphold evidence . Educators also use it and use it as a
medium to explain and arouse enthusiasm, as well as a medium to persuade and prohibit,
praise and insult.

Making Mass with the Qur'an

It has become a tradition for writers to use proverbs in places where the conditions are similar
or in accordance with the contents of the proverbs. If such things are justified in human
utterances that have been used as mass, then the scholars do not like the use of Qur'anic
verses as mass. They do not consider it necessary that one should recite a verse of proverbs
in the Book of Allah when one is dealing with a worldly matter. This is for the sake of preserving
the majesty of the Qur'an and its position in the souls of the believers.

Abu 'Ubaid said, "Thus, someone who wants to meet his friend or has an interest in him,
suddenly that friend comes without being asked, so he says to him humorously: " You come
according to the time set, O Musa' (Ta Ha [20 ]:40). Such behavior is an insult to the Koran.”
Ibn Shihab az -Zuhri said, ' Do not compare (something) with the Book of Allah and the Sunnah
of the Prophet." That is, said Abu 'Ubaid, not you. make for both of them something like a
parable, both in speech and deed.

19. QASAM-QASAM QUR'AN'

The readiness of each individual's soul in accepting the truth and submitting to its light is
different. A clear soul whose nature is not stained with evil will immediately welcome the clue
and open the heart's door to its light and try to follow it even if the clue reaches him only at a
glance. Meanwhile, a soul that is covered with clouds of ignorance and covered with the
darkness of evil will not be shaken except by a blow of warning and a strong and firm sentence,
so that only then will its denial be shaken . Qasam (oath) in the talks, including one of the
uslub confirmation sentences interspersed with concrete evidence and can drag the opponent
to admit what he denies.
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Definition and Signs Qasam

Aqsam is the plural form of gasam which means al-hilf and al-yamin , which means oath. The
original characteristic of qasam is fi'il or the verb " aqsama " or " ahlafa " which is muta'addi
(transitive) with " ba " to arrive at muqsam bih (something that is used to swear), then followed
by muqsam ' alaih (something that is said because of an oath) which is called qasam answer
. For example the word of Allah: "They swear by the name of Allah, with a solemn oath, that
Allah will not raise up the dead." ( an -Nahl [16]:38).

Thus, there are three elements in sigat qasam : fi'il transitive with ba ' , muqsam bih and
muqsam ' alaih .

Because qasam is often used in conversation, it is summarized, namely fi'il qasam omitted
and sufficed with * ba ”.? Then " ba " is replaced with " wawu " in the ism zahir, such as: (By
the night, when covering [the light of day]) ( al -Lail [92]: 1), and replaced with ta "in the
pronunciation of jalalah, for example: ( By Allah , indeed I will trick your idols.) ( al -Anbiya ' [
21]: 57) .

Qasam and yamin are two synonymous words, having the same meaning. Qasam is defined
as "binding the soul (heart) so as not to do or do something, with a 'meaning' that is considered
big, sublime, both intrinsically and i'tiqadi , by the person who swears it." Swearing is also
known as yamin (right hand), because the Arabs hold the right hand of their best friend while
taking an oath.

Benefits of Qasam in the Qur'an

The Arabic language has its own privileges in the form of softness of expression and a variety
of its uslubs according to various purposes. The interlocutor ( mukhatab ) has several
conditions which in Ma'ani science are called adrubul khabar as- salasa or three kinds of
patterns of using news sentences; ibtida'i , talabi and inkari .

Mukhatab is sometimes an empty heart ( khaliyuz zihni ), has absolutely no perception of the
statement (law) that is explained to him, so the words conveyed to him do not need to use
reinforcement ( ta'kid ). The use of such words is called ibtida'i .
264 Mabahits Fi Ulum al-Quran

Sometimes he also doubts the truth of the statements conveyed to him. So the words for this
kind of person should be strengthened with an amplifier to remove his doubts. Such words are
called falabi .

And sometimes he disobeys or rejects the contents of the statement. So the talk for him must
be accompanied by reinforcement according to the level of his denial, strong or weak. Such
talk is called inkari .

Qasam is one of the famous speech boosters to establish and strengthen the truth of
something in the soul. Qur'an al -Karim was revealed to all mankind, and people have various
attitudes towards it. Among them there are those who doubt, there are those who deny and
there are also those who are very hostile. Because of that, qasam is used in the Kalamullah ,
in order to eliminate doubts, eliminate misunderstandings, establish proofs , strengthen khabar
and establish laws in the most perfect way.

Muqsam Bih in the Qur'an

Allah swears by His substance which is holy and has special characteristics , or by His verses
which establish His existence and attributes. And His oath with some creatures shows that
those creatures are one of His great verses.

Allah has sworn by His own Essence in the Qur'an in seven places:

1) “The pagans thought that they would never be resurrected. Say: Not so, by my Lord, you
will indeed be resurrected.” ( at-Taqabun [64]: 7),

2) ”And the disbelievers said: That day of resurrection will not come to us. Say: It will definitely
come, by my Lord, the doomsday will definitely come to you." (Saba' [34]:3),

3) “And they ask you: Is it true (the promised punishment)? Say: Yes, by my Lord, the doom
is true." (Yunus [10]:53),

In these three verses Allah commands the Prophet to swear by His substance.

4). "By your Lord, indeed We will resurrect them with the devil ." (Maryam [19}: 68),
265 Mabahits Fi Ulum al-Quran

"Then by your Lord, We will surely question them all!" ( al-Hijr (15]:92),

6) "Then by your Lord, they (essentially) do not believe until they make you the judge of the
matter they dispute." ( an-Nisa ' [4]:65) and

7) "So I swear by God who owns east and west." ( al-Ma'arij {70]: 40).

Apart from these seven places all oaths in the Qur'an are with His creatures. For example:

"By the sun and its light in the morning, and the moon when it accompanies it..." ( asy -Shams
[91]: 1-7),

"By the night when it covers (the light of day), and the day when it is bright, and the creation
of man and woman." ( at -Lail (92}:1-3),.

"By the dawn, and the ten nights..." ( al -Fajr [89]:1-4),

"Truly, I swear by the stars." ( at-Takwir (81]:15) and

"By the Tin (fruit) and the Olive (fruit), and by the Mount Sinai ." ( at -Tin [95]:1-2).

This oath with His creatures is the most numerous in the Qur'an.

Allah can swear by what He wills. However, the oath of humans with other than Allah is one
form of polytheism. It was narrated from Umar bin Khattab ra, Rasulullah said:

"Whoever swears by other than (name) Allah, then he has disbelieved or has partnered with
(Allah)."

Allah swears by His creatures, because these creatures indicate their Creator, namely Allah,
besides showing the virtues and benefits of these creatures, so that they can be used as
lessons for humans. From al -Hasan narrated, he said:

“Allah may swear by any creature He wills. But it is not permissible for anyone to swear except
by Allah (name).
266 Mabahits Fi Ulum al-Quran

Kinds of Qasam

Qasam is sometimes zdhir (clear, clear) and sometimes mudmar (not clear, implied).

1). Zahir, is an oath in which fi'il is mentioned qasam and muqsam uh . And some of them
have been omitted fi'il qasamnya , as in general, because it is sufficed with jarr letters in the
form of ba ', " wawu " and " ta ".

In some places, fi'il qasam is sometimes preceded (entered by) “LA” nafy , such as: (No, I
swear by the Day of Judgment. And no, I swear by a soul that is very sorry (for myself).) ( al-
Qiyamah [75]:1-2) .

It is said, “LA” in these two places is “LA” nafy which means “no”, to deny something that is
not stated according to the context of the oath. And the destiny (approximate meaning) is:
"What you think is not true, that there is no reckoning and punishment." Then just proceed
with the next sentence: '"I swear by the Day of Judgment and with lust lawwamah , that one
day you will be resurrected." It is also said that "LA" is to deny qasam , as if He said: "I did not
swear to you with that day and that lust. But I ask you without an oath, do you think that We
will not collect your bones after they have been shattered by death? Really the matter is so
clear, that it no longer requires an oath." But it is also said, "LA" is za'idah (additional). The
statement of the qasam answer in the verse above is not mentioned but is indicated by the
words after it, 'Does man think...” ( al-Qiyamah [75]:3). His destiny is: '"Indeed you will be
resurrected and will be brought to account."

2). Mudmar , namely those in which fi'il is not explained qasam and neither is muqsam bih ,
but he is shown by "Lam taukid ” which enters into qasam answer , as Allah says: (You will
indeed be tested against your wealth and yourselves.) (Ali 'Imran [3]:186). That is, By Allah,
you are truly - really will be tested...

Matters of Muqsam ' Alaih

1). The purpose of qasam is to confirm and actualize muqsam ' alaih (answer qasam , the
statement for which qasam is pronounced). Therefore, muqsam ' alaih must be in the form of
things that are worthy of being brought by qasam for him, such as occult and hidden things if
the qasam is intended to establish its existence.
267 Mabahits Fi Ulum al-Quran

2). Answer qasam it is generally mentioned. But sometimes some are omitted, as the answer
"LAU" (if) is often discarded, as Allah says: (Don't do that, if you know with "certain knowledge.)
( at Takasur [102]: 5). Disappearance like this is one of the best uslub, because it shows
greatness and majesty. And the destiny of this verse is: 'If you knew what you were going to
face with certainty, you would certainly have done indescribable good.

The omission of the qasam answer, for example: (By the dawn, and the 'Ten' night, and the
even and the odd, and the night when it passes. In that there is an oath (which can be
accepted) by people of understanding. Have you not noticed how did your Lord deal with the
people of 'Ad?) ( al -Fajr [89]:1-6). What is meant by qasam here is that time which contains
deeds like this deserves to be made by Allah as muqsam uh . So he didn't need an answer
anymore. However, there are some opinions that say, the gasam answer was omitted, namely:
"You will definitely be tortured, O infidels of Mecca." There is also another opinion that says
answer is mentioned, namely His word : (Surely your Lord is watching.) ( al -Fajr [89]: 14) The
correct and appropriate opinion in this case is that qasam does not require an answer.

qasam answer is sometimes omitted because it has been shown by the words mentioned after
it, such as: (I swear by the Day of Resurrection and I swear by a reproachful soul.) ( al-
Qiyamah [75]:1-2). The answer qasam here is omitted because it has been shown by the word
that follows, namely: (Does man think that We will not collect (back) his bones?) ( al-Qiyamah
[75]: 3). The destiny is: Indeed you will be resurrected and brought to account.

3). Fi'l madi musbat mutasarrif which is not preceded by its ma'mul when it becomes a qasam
answer , it must be accompanied by "lam" and " qad ". And one of the two cannot be omitted
unless the sentence is too long, such as: (By the sun and its light in the morning, and the moon
when it accompanies it, and the day when it is revealed, and the night when it covers it, and
the heavens and their construction, and the earth and its expanse , and the soul and its
(creation) perfection, then Allah inspires on that soul (the way) its ungodliness and piety. that
purifies the soul.) ( asy -Shams [91]:1-9). The answer is (verse 9). "Lam" in this verse is omitted
because the word is too long.

On this basis, the scholars argue about the word of Allah: (By heaven which has clusters of
stars, and the promised day, and witnesses and witnesses. Those who made the trenches
have been destroyed .) ( al -Buruj [85]:1- 4): The best thing is that the qasam here does not
require an answer, because the intention is to remind muqsam bih because it includes the
great verses of God. Meanwhile, there are those who argue that the qasam answer is omitted
268 Mabahits Fi Ulum al-Quran

and indicated by the fourth verse. That is to say, they - namely the infidels of Mecca - are
accursed just like ashébul cursed ukhidid. There are also those who say that what has been
omitted is only the beginning, and its destiny is: because fi'il madi if it becomes a qasam
answer it must be accompanied by "lam'' and " qad '', and one of them cannot be omitted
unless the sentence is too long as stated earlier. stated above, regarding His word QS 91:1-
9.

4). Allah swears on (to determine) the main points of faith that creatures must know. In this
case sometimes He swears to explain monotheism, as His words:

"By (the group) who is truly true, and by (the group) who is truly forbidding (from immoral acts),
and by (the group) who is reciting lessons, verily your Lord is truly One." (as- Saffat [37]:1-4).

Sometimes to emphasize that the Qur'an is true, as His words:

“So I swear by the time of the revelation of the parts of the Qur'an. Verily, that oath is a great
oath if you know . Truly this Qur'an is a very noble reading.”' ( al-Wagqi'ah [56]:75-77).

Sometimes to explain that the Apostle was right, as in:

"Ya sin . By the Qur'an which is full of wisdom, verily you are one of the messengers."' (Ya Sin
[36]:1-3).

Sometimes to explain replies, promises and threats, such as:

“By (the wind) that spreads dust with a vengeance, and clouds that contain rain, and ships
that sail easily, and (angels) who divide affairs, Verily what was promised to you is true, and
verily (day) retribution will surely take place.” ( az-Zariyat [51}:1-6).

And sometimes also to describe the human condition, as in:

"By the night when it covers (the light of day), and the day when it is bright, and the creation
of male and female, your efforts are indeed different." ( al -Lail [92]:1-4).

Anyone who carefully examines the qasams in the Qur'an, of course he will gain various kinds
of knowledge that are not small.
269 Mabahits Fi Ulum al-Quran

5). Qasam is sometimes over the number of khabariyah , and this is the most, as His word:

"So by the Lord of the heavens and the earth, indeed what was promised is really (will
happen)." ( az-Zariyat [51]:23). And sometimes with the number of talabiyah meaningfully,
such as:

"Then by your Lord, We will certainly ask them all, about what they have done before." ( al-
Hijr (15): 92-93) What is meant by this verse is a threat and a warning.

Qasam and Conditions

If gasam and conditions come together in a sentence, so that one enters into the other, then
the element of the sentence that becomes the answer is for the one that comes first from the
two, both the qasam and the condition, while the answer from the one that comes later is not
needed.

If the qasam precedes the conditions, then the element that becomes the answer is for the
qasam , and the answer to the conditions is no longer needed. For example: "If you don't stop,
I'll definitely kick you ." (Maryam [19]: 46). In this verse, qasam and conditions are gathered,
because the destiny is: 'By Allah, if you do not stop...'

Tam' who enters into that condition is not "lam" answered qasam as contained in his words:

"By Allah, I will really trick your idols." ( al -Anbiya' [21]: 57). But it is a “lam” which is included
in ad@tusy condition which serves as an indicator that the answer statement that follows is
for the previous qasam , not for the conditions. 'Lam'' is like that called lam mu'zinah (indicator)
and also called lam mauti'ah (introduction), because he delivered or pioneered the answer: for
qasam .For example:

the hypocrites will not go out with them, and indeed if they are fought, they will not help them;
indeed if they help him, surely they will turn back, then they will not get help." ( al-Hasyr [59]:
12).

Lam mauti'ah generally falls under "in syartiyah ", but sometimes it also enters into others.
270 Mabahits Fi Ulum al-Quran

It cannot be said that the sentence "conditions" is the supposed answer for the qasam ,
because "conditions" cannot be an answer. This is considering that the answer must be in the
form of a news sentence. Whereas "condition" is insy @', not a news sentence. Thus, the
word. Allah in the first example, Oran . is the answer for the qasam which is estimated and no
longer needed to answer the condition.

The entry of "lam mauti'ah " qasam into the conditions is not mandatory. Because "lam" is
sometimes omitted adahal fixed qasam is estimated before terms. For example the word of
Allah: (And if they do not stop from what they say, surely those who disbelieve among them
will be overwritten by a painful punishment.) ( al-Ma'idah [5]: 73).

The proof that the answer is for the qasam , not for the conditions, is the inclusion of "lam" in
it besides the pronunciation that is the answer, it is not majzum . This can be seen, for
example, in the verse: ( al -Isra' [17]:88). If the pronunciation is the answer to the conditions,
of course it is majzum .

As for His words: (Ali 'Imran (3]: 158), then "lam" pada is death for qasam ; while "lam" pada
is "lam" qasam , namely lam which lies in the answer of qasam . And "nun taukid ” (nun
reinforcement) is not included in the fi'il (responsible)' because the lam qasam and fi'il are
separated by a distance majrur . Origin is

Some Fi'il Functioning as Qasam

If qasam functions to strengthen muqsam'alaih , then several fi'il can function as qasam if the
context of the sentence shows the meaning of qasam . For example: (And (remember) when
Allah takes promises from those who have been given the book (namely): You should explain
the ist of the book to people...) (Ali 'Imran [3]:187). "Lam" pada is lam qasam , and the sentence
after it is the answer qasam , because " akhzul misaq ” (taking an oath) means “ istihlaf '
(taking an oath).

On this basis the interpreters function as qasam the following words of Allah:

(And (remember) when We took a promise from the Children of Israel (namely): Do not worship
other than Allah...) ( al -Baqarah [2]:83),
271 Mabahits Fi Ulum al-Quran

(And (remember) when We took a promise from you (ie): You will not shed your blood (killing
people)...) ( al -Baqarah [2]:84), and

(And Allah has promised those who believe among you and do righteous deeds that He will
make them rule over the earth, just as He made people before them rule...) ( an- Nur [24]:55).

20. JADAL (DEBATE) IN THE QUR'AN

The realities that are clearly visible and real can be touched by humans, exposed by natural
evidence and no longer submitting other arguments to establish the argument for their truth.
However, arrogance often encourages a person to raise doubts and confuse these realities
with various confusions that are wrapped in the clothes of truth and adorned in the mirror of
reason. This kind of effort needs to be faced with proof so that these facts get the proper
recognition, are believed or even denied. Qur'an al -Karim, Allah's call to all mankind, stands
tall against all kinds of currents that seek evil to deny its essence and argue its points.
Therefore, he needs to silence their intrigues concretely and realistically and confront them
with satisfactory language, definite arguments and firm rebuttals.

Jaded definition

Jadal and jidal are exchanging ideas by competing and racing to defeat opponents. This
understanding comes from the words: namely (I strengthen the braided rope), considering that
the two arguing parties strengthened their respective opinions and tried to overthrow the
opponent from the stance he held.

Allah states in the Qur'an that jadal or arguing is part of human nature:

debate the most ." ( al -Kahf [18]:54), which is the most hostile and competitive.

The Prophet was also ordered to argue with the polytheists in a good way that could appease
their anger. His words:

"Call people to the way of your Lord with wisdom and good lessons and debate them in the
best way." ( an -Nahl [16]:125).
272 Mabahits Fi Ulum al-Quran

In addition, Allah has permitted munazarah (discussion) with the People of the Book in a good
way. His words:

"And do not argue with the People of the Book except in the best way." ( al -'Ankabut [ 29]:46).

mundazarah aims to reveal rights (true truth) and uphold evidence for their validity. That's the
essence of the method jadal Qur'an in guiding the disbelievers and defeating the opponents
of the Qur'an. This is different from the debate of People who follow lust, where the debate is
only a vanity competition. Allah says:

"...But those who disbelieve argue falsely..." ( al -Kahf [18]:56).

The Method of Debating the Qur'an

Qur'an al -Karim, in arguing with his challengers, put forward a lot of strong and clear
arguments and evidence that can be understood by laymen and experts alike. He cancels out
every vulgar confusion and breaks it down with resistance and defense in a concrete uslub
whose results are beautiful in structure and do not require intellectual pursuit or much
investigation.

The Qur'an does not follow the method adhered to by theologians which requires the existence
of mugaddimah (premises) and natijah (conclusions), such as by means of -istidlal (inference)
with something that is kulliy (universal) over that juz'iy ( partial ) in qiyas syumul , take a rest
with one of the two juz'iy over the other in qiyd tamsil, or take a stand with juz'iy over kulliy in
qiyas istiqra '. This is because:

A. The Qur'an came in Arabic and addressed them in the language they knew.

B. Relying on the nature of the soul, which believes in what is witnessed and felt, without the
need to use deep thought in doing prayer is a stronger influence and more effective proof .

complicated and complicated speech , is a confusion and puzzle that can only be understood
by experts (typical). This way that is usually taken by experts in Mantiq (logic) is not entirely
correct. Because of this, the arguments about monotheism and revival in the afterlife that are
273 Mabahits Fi Ulum al-Quran

revealed in the Qur'an are certain propositions that can give the meaning they show
automatically without having to include them in qadiyah . kulliyah (universal proposition ).

Said Syaikhul Islam Ibn Taimiyah in his book, ar-Raddu ' alal Mantiqiyyin :

"The analogical arguments put forward by debaters, which they call 'proofs' ( bardhin ) to
establish the existence of God, the Creator, the Most Holy and Most High , cannot show the
essence of His Essence in the least. They only show something. the absolute and universal
whose concept itself is not free from polytheism, because if we say, "This is a muhda (new)
and every muhdas must have a muhdiss (creator)'; or 'this is something that is possible and
every possible thing must have what is obligatory', a statement like this only shows absolute
muhdis or absolute obligation... The concept is not free from polytheism”... Then he said: 'Their
argument does not point to something certain and specific, does not show wdjibul wujdd or
something else. But he only points to something that is kulliy , even though something that is
kulliy is a concept that cannot be separated from polytheism. Being wdjibul wujid , knowledge
of it, can avoid polytheism. And whoever does not have a concept about something that is free
from polytheism, it does not mean that he already knows Allah...”

"Indeed, in the creation of the heavens and the earth, the alternation of night and day, the ark
that sailed on the sea brought what was useful for humans, and what Allah sent down from
the sky in the form of water, then with that water He revived the earth after it died ( dry ) and
He spreads on the earth all kinds of animals, and the distribution of winds and clouds that are
controlled between the heavens and the earth; indeed there are signs (the oneness and
greatness of Allah) for people who think. ( al -Baqarah [2]:164), and His words:

"Verily in that there are signs (power of Allah) for people who understand, for people who
think" and so on; indicates something certain, like the sun which is a sign for the day... And
His words:

"And We made the night and the day a sign, then We removed the sign of the night and made
the sign of the day bright, so that you may seek bounty from your Lord, and so that you may
know the number of years and the reckoning." ( al -Isra' [17]:12).

These verses show the essence of the One Creator, Allah swt, without union between Him
and anything else. Everything besides Him always needs Him, therefore the existence of
everything requires definitely the existence of the Creator Himself'.
274 Mabahits Fi Ulum al-Quran

Allah's arguments for His monotheism , ma'ad (revival in the hereafter) that He preached and
the evidence that He upheld for the truth of His messengers, do not require qiyas syumil or
qiyas tamsil. However, these arguments really show its real meaning. Knowledge of it
demands knowledge of the meaning it denotes; and the process of transferring the mind from
the proposition to its material is also very clear, like the process of transferring the mind from
seeing the sunlight to knowing about the rising of the sun. This kind of inference is axiomatic
( badihi ) and understandable to all senses.

Az -Zarkasyi said : “Know that the Qur'an has included all kinds of propositions and proofs.
There is not a single argument, a single proof or definitions regarding something, either in the
form of a universal rational perception or argument, unless it has been discussed by the Book
of Allah. But Allah revealed it according to the customs of the Arab peoples; do not use
complicated logical thinking methods , for two reasons:

First, remembering His words: "And We did not send any apostle except in the language of
his people." (Ibrahim [14}]: 4).

Second, that a person who tends to use complicated and complicated arguments is in fact
unable to uphold the proof with the grand words. This is because a person who is able to give
an understanding (perception) of something in a clearer way that most people can understand,
certainly does not need to go into a more obscure, ambiguous and enigmatic way that only a
handful of people understand. Therefore Allah explains His appeal in arguing with His
creatures in the most sublime form of argument which includes the most complex forms, so
that ordinary people can understand from what is sublime what can satisfy and compel them
to accept proof, and from the gaps His majesty among experts can also understand what is in
accordance with the level of understanding of writers.

It is with this understanding that the hadith: "Verily, every verse has an inner and outer, and
each letter has a hadd and a matla . " That is why when Allah mentions proofs of His rubabiyah
(divinity) and wahdaniyah (oneness) he is always associated, sometimes, with "those who
understand", with "those who hear", with "those who understand". who think', and sometimes
with "those who are willing to accept lessons". This is to remind, every potential of these
potentials can be used to understand the essence of His proof . For example, the word of God:

"Verily, in that there are signs (of Allah's greatness) for people of understanding." ( ar-Ra'd
[13]: 4) and so on.
275 Mabahits Fi Ulum al-Quran

Know that sometimes it appears from the verses of the Qur'an, through the softness of thought,
excavation and use of rational evidence according to the method of Islamic science... Among
these is the proof that there is only one proof about the Creator of this world, based on
induction which is implied in His words:

"If there were gods besides Allah in the heavens and on earth, they would surely have been
destroyed." ( al -Anbiya' [21]: 22). Because, if this nature had two creators, surely the control
and arrangement of the two would not run in an orderly and solid manner, and on the contrary,
weaknesses would befall them or one of them. , if one of the two wants to turn on a body,
while the other wants to turn it off, in this case three possibilities cannot be separated; a) the
wish of the two is carried out, this will create a contradiction, because it is impossible to sort
out work if there is an agreement between the two of them , and it is impossible for two
contradictory things to come together if there is no agreement; b) their wish is not carried out,
so this causes their weakness; and c) the wish of one of them is not carried out, and this
causes their weakness, even though God is not weak.

Various Debates in the Qur'an and Their Evidence

1). Mentioning the Kauniyah verses accompanied by instructions to pay attention and thought
to be used as evidence for establishing the foundations of aqidah, such as the monotheism of
Allah in His uluhiyah and faith in angels, books, His messengers and the Hereafter. This kind
of debate is revealed a lot in the Qur'an.

For example, the word of God:

“O mankind, worship your Lord, who created you and those before you, so that you may be
pious. It is He who made the earth a stretch for you and the sky as a roof, and He sends down
water (rain) from the sky, then He produces with it all fruits as sustenance for you; therefore
do not set up partners for Allah, while you know.” ( al -Baqarah [2]:21-22), and His words:

"And your God is God Almighty; there is no god but He, the Most Gracious, the Most Merciful"
until "there are indeed signs (oneness and greatness of Allah) for those of you who think."' (al-
Baqarah [ 2 ] :163-164).

2). Refute the opinions of challengers and opponents, and break their arguments. This kind of
debate takes several forms:
276 Mabahits Fi Ulum al-Quran

a. Silence the interlocutor by asking questions about things that have been recognized and
well accepted by reason, so that he acknowledges what was previously denied, such as using
the argument with creatures to determine the existence of a Creator. For example the verse:

"Were they created without anything or were they the ones who created (themselves)? Or did
they create the heavens and the earth? Actually they do not believe (what they say). Or is
there beside them the treasures of your Lord or are they in power? Or are they in power? they
have a ladder (to heaven) to hear on the ladder (unseen things)? So let those who listen
among them bring a clear statement. Or is it for Allah the daughters and for you the sons ? Or
do you ask them for wages so that they are burdened with debts ? Is there any knowledge on
their side about what they then wrote ? Or are they trying to cheat ? So it is the disbelievers
who are deceived by them . Or do they have gods other than Allah ? Glory be to Allah from
what they partner with. " ( at -Tur[52}:35-43).

b. Taking the proposition with mabda ' (origin of events) to determine ma'ad (resurrection day).
For example, His words:

"So were We tired of the first creation? Actually they are in a state of doubt about the new
creation." (Qaf [50}:15), His words:

* Does man think that he will be left alone (without accountability)? Wasn't he a drop of sperm
that was shed (into the womb)? Then the semen became a clot of blood, then Allah created it
and perfected it. Then Allah made from him a pair of male and female. Doesn't (God who does
this) have power (also) to bring the dead back to life?" ( al-Qiyamah [75]:36-40); and verse:

'"So let man pay attention to what he was created from? He was created from water that
gushed out. Which came out from between the male ulbi bones and the female breastbone.
Verily Allah has the power to restore him (life after death)."' ( at -Tariq [86]:5-8).

This includes taking rest with the earth's life after death (dry) to establish life after death to be
reckoned with. For example:

"And some of His signs (power) is that you see the earth dry and barren, so when We send
down water on it, it will surely move and be fertile. Indeed, God who gives life to it can certainly
bring the dead back to life." ( Fus Silat [41]: 39).
277 Mabahits Fi Ulum al-Quran

c. Cancel the opponent's opinion by proving the opposite (truth), such as:

"Say: Who sent down the book (Torah) that Moses brought as a light and guidance for
mankind, you made the book into pieces of paper that were scattered, you showed some of it
and you hid most of it; even though you were taught what you and your fathers do not know
(it)? Say: It is Allah (who sent it down), then (after you convey the Qur'an to them), let them
play in their error." ( al-An'am [6]:91).

This verse is a rebuttal to the stand of the Jews, as told by Allah in His word:

"And they do not honor Allah with due respect when they say: Allah has not sent down anything
to mankind." ( al-An'am [6]:91).

d. Collecting and detailing (as- sabr wat taqsim ), namely collecting several characteristics and
explaining that these characteristics are not ' illah ', legal reasons, as His words:

"Eight pairs of animals, a pair of sheep and a pair of goats. Say: Is it the two males that Allah
has forbidden or the two females, or what is in the wombs of the two females? Tell me with
knowledge if you are truthful. And a pair of camels and a pair of oxen. Say: Is it the two males
that are unlawful or the two females, or what is in the wombs of the two females? Did you
witness when Allah decreed this for you? So who is more unjust than those who make -make
up a lie against Allah to lead people astray without knowledge? Surely Allah does not guide
the wrongdoers." ( al-An'am [6]: 143-144).

e. Silencing the opponent and breaking his argument by explaining that the opinion he put
forward gave rise to an opinion that no one acknowledged. For example :

"And they (the polytheists) made the jinns partners with Allah, even though Allah was the one
who created the jinn, and they lied (by saying): That Allah has sons and daughters, without
any basis in knowledge. Glory be to Allah and Most High from the attributes they bestow. He
is the Creator of the heavens and the earth. How can He have children when He has no wife?
He created everything and He knows everything." ( al-An'am [6]:100-101).

In this verse it is emphasized that Allah does not have children, this is because the process of
child birth cannot occur from one thing. This process can only occur from two persons. But
Allah does not have a wife. Besides that, He created everything and His creation of everything
is completely contradictory if it is stated that He gave birth to something. He is All-Knowing of
278 Mabahits Fi Ulum al-Quran

all things, and this knowledge of His leads to the definite conclusion that He acts of His own
accord. Feelings can also distinguish between those who act according to their own will and
those who act because of natural law. With His omniscience about all things, it is impossible
for Him to be the same as natural physical things that give rise to something unconsciously,
such as heat and cold. Thus it is not right to attribute children to Him.

There are many more kinds of jadal in the Qur'an, for example the arguments of the prophets
with their people, the arguments of the believers with the hypocrites and so on.

21. QUR'AN STORIES

An event connected with cause and effect can hold the attention of listeners. If in that event
there are messages and lessons about the news of the nation's past, curiosity is the most
powerful factor that can instill an impression of the incident in the heart. And advice in words
delivered without variation is unable to attract the attention of reason, in fact, all of its contents
cannot be understood. However, if the advice is poured in the form of a story that describes
events in the reality of life, then the goal will be realized clearly. People will also feel happy
listening to it, watching it with longing and curiosity, and in turn they will be influenced by the
advice and lessons contained in it. Today's story literature has become a distinctive art among
the linguistic and literary arts. And the "true story" has proven this condition in uslub arabi
clearly and describes it in its highest form, namely the stories of the Qur'an.

Definition of Story

The story comes from the word al-qassu which means looking for or following a trail. It is said:
it means, "I follow or seek his footsteps." The word al-gasas is a masdar form. Word of Allah:
( al -Kahf (18]: 64). That is, the two people returned again to follow the trail from which they
came. And His word through the mouth of Musa's mother: (And Musa's mother said to her
sister: Follow him.) ( Al-Qasas [28]: 11) That is, follow in his footsteps until you see Who took
him.

Qasas means successive news. Allah's Word: (Verily this is true news.) (Ali 'Imran [3]:62). And
His words: (Surely in their news there is a lesson for people of understanding.) (Yusuf [12]:
111). While al-qissah means affairs, news, cases and circumstances.
279 Mabahits Fi Ulum al-Quran

Qasas Al -Qur'an is the Qur'an's message about past affairs of the people, previous
prophecies (prophecy) and events that have taken place. The Qur'an contains a lot of
information about events in the past, the history of nations, the condition of countries and the
legacies or traces of each people. He tells all their circumstances in an interesting and
fascinating way .

Kinds of Stories in the Qur'an

1) The story of the prophets. This story contains their da'wah to their people, the miracles that
strengthen their preaching, the attitudes of those who are hostile to it, the stages of da'wah
and its development and the consequences received by those who believe and those who
deny. For example the stories of Noah, Abraham, Moses, Aaron, Jesus, Muhammad and other
prophets and apostles.

2) Stories related to events that occurred during the Jalu era and people whose prophethood
was not confirmed. For example, the story of people leaving their hometown, thousands of
them because they are afraid of death, the story of Talut and Jalut , the two sons of Adam, the
inhabitants of the cave, Zulkarnain, Karun, people who catch fish on Saturday ( asabus sabti
), Maryam, Ashabul Ukhdiid , Ashabul Fil and others.

3) Stories related to events that occurred during the time of the Prophet, such as the Battle of
Badr and the Battle of Uhud in surah Ali Imran, the Hunain and Tabuk wars in sura at Taubah
, the Ahzab war in sura al-Ahzab , hijrah, isra, and others.

Benefits of Qur'anic Stories

The stories in the Qur'an have many benefits. Here are some of the most important benefits,
including:

1) Explain the principles of da'wah to Allah and explain the main points of the shari'ah brought
by the prophets:

"And We did not send any messenger before you but We revealed to him, that there is no god
but Me, so worship all of you for Me."' ( al -Anbiya' [21]: 25).
280 Mabahits Fi Ulum al-Quran

2) Strengthening the hearts of the Prophet and the hearts of the people of Muhammad for the
religion of Allah, strengthening the beliefs of the believers about the victory of truth and its
supporters and the destruction of falsehood and its defenders.

"And all the stories of the messengers that We told you, are stories with which We
strengthened your hearts; and in this surah you have come to the truth and teaching and
admonition for those who believe." (Hud [11]:120).

3) Justify the previous prophets, revive the memory of them and perpetuate their traces and
legacies.

4) Revealing the truth of Muhammad in his da'wah with what he preached about the affairs of
previous people throughout the ages and generations.

5) Revealing the lies of the people of the book with proofs that reveal information and guidance
that they have hidden, and challenge them with the contents of their own book before the book
is changed and replaced. For example, the word of God:

"All food is lawful for the Children of Israel except for food that was forbidden by Israel ( Ya'kub
) for himself before the Torah was revealed. Say: (If you say there is food that is forbidden
before the Torah), then bring the Torah, then read it if you the truthful.” (Ali 'Imran [3]: 93).

6) Story is one form of literature that can attract the attention of listeners and solidify the
messages contained in it into the soul. God's Word:

"Indeed, in their story there is a lesson for people of understanding." (Yusuf [12]: 111).

Repetition of Stories and Lessons

The Qur'an contains many stories that are told repeatedly in several places. A story is
sometimes mentioned many times in the Qur'an and is presented in many different forms. In
one place there are parts that take precedence, while in another place they end. Likewise,
sometimes stated briefly and sometimes at length, and so on. Among the lessons are:
281 Mabahits Fi Ulum al-Quran

1) Explaining the fullness of the Qur'an at the highest level. Because one of the specialties of
balagah is expressing a meaning in a variety of different forms. And the repeated story is told
in every place with a different uslub from one another and also written in a different pattern,
so it doesn't make people feel bored because of it, it can even add new meanings to their soul
that they don't get when reading it at school. another place.

2) Demonstrate the greatness of the miracles of the Qur'an. Because expressing a meaning
in various forms of sentence structure where even one form cannot be matched by Arabic
writers is a formidable challenge and proof that the Qur'an comes from God.

3) Paying great attention to the story so that the messages are more solid and embedded in
the soul. This is because repetition is a way of reinforcement and an indication of how much
attention is paid. For example the story of Moses with Pharaoh. This story perfectly illustrates
the fierce struggle between truth and falsehood. And even though the story is often repeated,
the repetition never occurs in a surah.

4) The difference in the goals for which the story is told. Then some of the meanings are
explained in one place, because that's all that is needed, while the other meanings are put
forward in another place, according to the demands of the situation.

The stories in the Qur'an are Real, not Imagination

It is worth mentioning here, that a student in Egypt submitted a dissertation to obtain a doctoral
degree with the title al-Fannul Qasasiy fil Qur'an.' The dissertation caused a long debate in
1367 H. One member of the dissertation examining team, Prof. Ahmad Amin, wrote a note
addressed to the Dean of the Adab Faculty, which was later published in the ar-Risdlah
magazine . The note contained scathing criticism of what the student had written, even though
the promoting professor had defended it. Ahmad Amin in his note issued the following
statement:

I received a dissertation that was unnatural, even very dangerous. In principle, the dissertation
states that the stories in the Qur'an are works of art that are subject to creativity and creativity
obeyed by art, without having to hold onto historical truth. And the fact is Muhammad was an
artist in this sense.”
282 Mabahits Fi Ulum al-Quran

"It is on this basis and perception," he further explained, "the student writes his dissertation,
from start to finish. I need to give a number of examples that can clarify the purpose of the
author of the dissertation and how to structure it." Ahmad Amin then presented a number of
examples from the dissertation that proved what he described in the short note, for example,
the dissertation writer's perception that the story in the Qur'an does not hold historical truth,
but it is in line with the description of a writer who describes an event artistically. another is his
view that the Qur'an has created several stories, and that earlier scholars made the mistake
of treating the Qur'anic story as reliable history.

A true Muslim is one who believes that the Qur'an is the Word of God and is pure from an
artistic description that pays no heed to historical realities . The Qur'anic story is nothing but
the nature and historical facts as outlined in the beautiful and chosen words and in the dazzling
uslub .

It seems that the dissertation writer has studied the arts of storytelling in literature and he
found that among the main elements is fantasy based on concepts. The higher the element of
fantasy and the farther it is from reality , the more the story is loved, it captivates the soul and
is enjoyable to read. Then he compared the Qur'anic story with a literary story.

The Qur'an is not like that. He was descended from the Most Clever , the Most Wise . In His
messages there is nothing except what is in accordance with reality. If respectable people in
society are reluctant to tell lies and consider it the worst despicable act that can demean
human dignity, then how can an intelligent person relate lies to the words of the Most High
and Most High ?

Allah is the Righteous God:

"That is because indeed Allah, He (God) is the Righteous and indeed whatever they call other
than Him, that is false." ( al-Hajj [22]: 62).

He sent His Messenger with the same rights:

"Indeed, We have sent you with the truth (rights) as a bearer of glad tidings and as a warner."
(Fatir [35]:24),

"And what We have revealed to you, namely the Book (Qur'an) is the truth (right)."' (Fatir [35]:
31),
283 Mabahits Fi Ulum al-Quran

"O people, indeed the Messenger (Muhammad) has come to you with (bringing) the truth from
your Lord." ( an-Nisa ' [4]:170),

"And We have sent down to you the Qur'an with the truth (rights)."' ( al-Ma'idah [5]:48), and

"And the Book which was sent down to you from your Lord is true." ( ar-Ra'd [13]:1).

And everything that Allah narrates in the Qur'an is true too:

"We tell you (Muhammad) their story in truth."' ( al -Kahf [18]:13) and

"We recite to you part of the story of Musa and Pharaoh correctly (right)." ( al-Qasas [28]: 3).

The Influence of Qur'anic Stories in Education and Teaching

There is no doubt that a good and careful story will be liked and easily penetrates the recesses
of the human soul. All feelings follow the plot of the story without feeling bored or annoyed,
and the elements can be explored by reason so that he can pick from the beauty of the garden
a variety of flowers and fruits.

Lessons delivered using the talqin and lecture methods will cause boredom, and the younger
generation cannot even fully follow them unless it is difficult and difficult and requires quite a
long time. Therefore, uslub gasasi (narration) is very useful and contains many benefits. In
general, children like to listen to stories, pay attention to story history, and their memory
immediately accommodates what is narrated to them, then they imitate and tell it.

This phenomenon of psychological nature should be used by educators in the field of

education, especially religious education which is the core of teaching and the cornerstone of
educational teachers.

In the stories of the Qur'an there is fertile ground that can help educators succeed in carrying
out their duties and equip them with educational provisions in the form of the life stories of the
prophets, news about the people of the past, sunnatullah in people's lives and matters of
nations. And all that is said truthfully and honestly. Educators should be able to present the
Qur'anic stories in uslub language according to the level of reasoning of students at all levels.
284 Mabahits Fi Ulum al-Quran

A number of religious stories compiled by Ustaz Sayid Qutub and Ustaz as- Sahhar have
succeeded in providing useful and useful provisions for our children, with unequaled success.
Likewise, aiJarim has presented Qur'anic stories in a beautiful and high literary style, as well
as more in-depth analysis. It would be nice if other people also followed and continued this
good educational method.

22. TRANSLATION OF THE QURAN

The success of preaching is very dependent on the closeness of the preacher with his people.
Da'wah interpreters who are born from an environment will certainly understand perfectly the
paths of misguidance and twists and turns of ignorance that surrounds their people. He knows
their souls and the doors through which they must pass. This can open their souls to accept
da'wah teachings and take the instructions. Communication between the two parties with one
language is a symbol for the similarity of social community in all its forms. In this case Allah
says:

“We did not send any apostle except in the language of his people, so that he could explain
things clearly to them.” (Ibrahim [14]: 4).

The noble Qur'an was revealed to the Arab nation's Apostle with clear Arabic language. This
phenomenon is a social demand for the success of the Islamic treatise. And since then Arabic
has become a part of the existence of Islam and the basis of communication for the delivery
of its da'wah. Our Apostle's mission is to humanity as a whole. This has been stated in the
Qur'an not only in one place, including:

“Say: 'O mankind, verily I am Allah's Messenger to you all.'” ( al-A'raf [7]:158); And

"And We did not send you but to mankind entirely as a bearer of glad tidings and as a warner."
(Saba' [34]:28),

The seeds of an Islamic state grew in the Arabian peninsula. There is no doubt that a language
lives with the life of its people (users) and dies with the death of its people too. Thus, the birth
of an Islamic state like this is also life for the Arabic language. The Qur'an is the revelation of
Islam and Islam is the religion of Allah which is recited. Knowledge of the principles and
foundations of Islam will not be achieved unless the Qur'an is understood in its language. So
285 Mabahits Fi Ulum al-Quran

the flow of Islamic conquest also expanded to other non-Arabic languages, so that these
languages were Arabicized with Islam. It is an obligation for everyone who enters into the
auspices of this new religion, to welcome it in the language of the book physically and mentally
so that he can carry out his obligations, and a translation of the Qur'an is no longer necessary
for him as long as the Qur'an has been translated in his language and Arabians become faith
and Islam.

Meaning of Translation

The word "'translation" can be used in two senses:

1). Literal translation , which is translating pronunciations from one language into similar
pronunciations from another language in such a way that the arrangement and order of the
second language is in accordance with the arrangement and order of the first language.

2). Tafsiriyah translation or Maknawiyah translation , namely: explaining the meaning of

speech in another language without being bound by the order of the words of the original
language or paying attention to the structure of the sentence.

Those who have knowledge of languages certainly know that a literal translation with the
meaning as above cannot be achieved properly if the context of the original language and the
scope of all its meanings are maintained. Because the characteristics of each language differ
from one another in terms of the order of the parts of the sentence. For example, the number
of fi'liyah (verbal sentences) in Arabic begins with "' fi'il ” (verb that functions as a predicate)
then fa'il (subject), both in interrogative sentences (istifham) and others; mudaf comes first on
mudf god ; and mausuf on character, except in tashbih idafah (the composition of mudaf and
mudaf ilaih which means resembling), such as (silver of water, meaning water that is like silver)
and in sentences which are composed by making -idafah -adjectives to their ma'mil , such as
(big aspirations). While in other languages this is not the case.

In addition, the Arabic language contains language secrets that cannot be replaced by other
expressions in non-Arabic languages. This is because the words in the translation will not
have the same meaning in all aspects, especially in their composition.
286 Mabahits Fi Ulum al-Quran

Meanwhile, the Qur'an is at the peak of Arabic fasahad and balagah . It has the characteristics
of structure, uslub secrets, complicated meanings and other miracle verses, all of which
cannot be given by any language or anywhere else.

Harfiyah Translation Law

On the basis of the above considerations, no one has any doubts about the prohibition of
translating the Qur'an using a literal translation . Because the Qur'an is the Kalamullah that
was revealed to His Messenger , is a miracle with its pronunciation and meaning, and reading
it is seen as a worship. Apart from that, not a single human being is of the opinion, if the
Qur'anic sentences are translated, they are also called Kalamullah . Because Allah does not
speak except with the Qur'an which we read in Arabic, and miracles will not occur with
translations, because miracles are only specific to the Qur'an which was revealed in Arabic.
Then what is seen as worship by reading it is the Qur'an in Arabic which is clear, along with
the pronunciations, letters and orderly words.

Thus, translating the Qur'an with a literal translation , even if the translator understands the
language, uslub-uslub and the structure of the sentences, is seen as having taken the Qur'an
out of its state as the Qur'an.

Translate Maknawiyah

Qur'an al -Karim, as well as all mature Arabic passages, have original (primary) and spiritual
(secondary) meanings . What is meant by the original meaning is the meaning that is equally
understood by everyone who knows the meaning of the word in absolute terms (stand alone)
and also knows the aspects of its global composition. While what is meant by the meaning of
sanawi is the characteristics (features) of sentence structure that cause high-quality words.
And it is with this meaning that the Qur'an is considered a miracle.

The original meanings of some verses sometimes coincide with the prose and poetry of Arabic
kalam. But this parallel does not touch, affect the miracles of the Qur'an, because the miracle
lies in the beauty of its composition and explanation which is very enchanting , namely with
the meaning of sanawi . That is what is meant by Zamakhsyari's statement in his al - Kasysyaf
, ''actually in the Arabic word, especially the Qur'an, there is a subtlety and softness of meaning
that cannot be conveyed by any language.
287 Mabahits Fi Ulum al-Quran

Maknawiyah Translation

Sanawi meanings of the Qur'an is not an easy thing, because there is no single language that
is in accordance with Arabic in its pronunciations (instructions) for meanings which Bayan
scholars call khawassut-tarkib ( characteristics of arrangement). It is not easy to accuse
someone. And that is what Zamakhsyari means in the statement above. The aspects of the
balagah of the Qur'an in the pronunciation or arrangement, both the nakirah and ma'rifah ,
taqdim and ta'khir , mentioned and omitted as well as other things are the advantages of the
language of the Qur'an, and this has an influence separate from the soul. These aspects of
the uniqueness of the Qur'an cannot possibly be fulfilled if these meanings are expressed in
another language, because any language does not have this speciality.

As for the original meanings, they can be transferred into other languages. In al-Muwaffaqat ,
Syatibi mentions the original meanings and the spiritual meanings . Then he explained,
translating the Qur'an in the first way, namely by paying attention to the original meaning is
possible. It is from this point of view that it is justifiable to interpret the Qur'an and explain its
meanings to the common people and those who do not have a solid understanding of its
meanings. This method is permissible based on the consensus of Islamic scholars. And this
consensus becomes evidence for the justification of translating the original meaning of the
Qur'an.

However, the translation of the original meanings is not free from errors because one word in
the Qur'an sometimes has two or more meanings given by the verse. So in such
circumstances the translator usually only puts one word that only shows one meaning,
because he does not find a word similar to the Arabic word that can give more than one
meaning.

Sometimes the Qur'an uses a lafaz in the sense of majaz (figuratively), so in this case the
translator only brings up one pronunciation that is the same as the Arabic pronunciation meant
in its true sense. It is because of this and other reasons that there have been many errors in
translating the meanings of the Qur'an.

The opinion chosen by Syatibi above, which he considers to be proof of the permissibility of
translating the original meaning of the Qur'an, is not absolute. This is because some scholars
limit the ability to translate like that at an emergency level in conveying da'wah. That is
288 Mabahits Fi Ulum al-Quran

regarding monotheism and the pillars of worship, nothing more than that. As for those who
want to increase their knowledge, ordered to learn Arabic.

Tafsiriyah translation

We can say, when Islamic scholars carry out the interpretation of the Qur'an, by bringing a
meaning that is close, easy and strong; then this interpretation is translated with honesty and
accuracy, then this method is called the translation of the interpretation of the Qur'an or
translation Tafsiriyah , in the sense of commenting on the words and explaining their meaning
in another language. There are no obstacles to efforts like this, because Allah sent Muhammad
to convey the message of Islam to all mankind, with all nations and different races. The
Prophet explained:

"Every prophet was only sent to his people in particular, while I was sent to all mankind."

Meanwhile, one of the conditions for the treatise is balag (up to the apostles concerned, ed .).
And the Qur'an, which was revealed in Arabic, its delivery to Arabs is a must. However, other
people who do not know Arabic or do not understand it at all, conveying the da'wah to them
depends on the translation of the da'wah into their language. Even though we already know,
as described above, the impossibility of literal translation and its prohibition . Also the
impossibility of translating the Sanawi meaning , the difficulty of translating the original
meaning and the dangers contained therein. Therefore the only way that can be taken is to
translate the interpretation of the Qur'an which contains the principles of da'wah in a way that
is in accordance with the texts of the Book and Sunnah , into the language of every ethnic
group. So in this way the da'wah came to them and the evidence was established .

We can call the translation of the interpretation of the Qur'an as we have mentioned it the
translation of the tafsiriyah . This type of translation is different from the interpretive translation
, even though the researchers do not differentiate between the two. This is because in the
translation of the Maknawiyah it seems as if the translator has taken the meanings of the
Qur'an with various aspects and transferred them to a foreign, non-Arabic language, as in
translations other than the Qur'an which are usually called "translations according to the
original language." The interpreter speaks in the style of an explanation of the meaning of the
word according to his understanding, as if he is saying to humans, "This is what I understand
from such and such verses." While the translator speaks in the style of someone who knows
the meaning of the word perfectly and translates it into the pronunciations of other languages.
289 Mabahits Fi Ulum al-Quran

These two things are very different. Because the interpreter will say in interpreting the verse:
"It means like this...", then he expresses his limited understanding While the translator says:
"The meaning of these words is the meaning of the verse itself." And we have known what
(the danger, the impossibility) is contained in this meaningful translation.

With regard to this interpretive translation , it is necessary to emphasize that it is a translation

for limited personal understanding. It does not contain all aspects of interpretation that can be
applied to the meanings of the Qur'an, but only contains some of the interpretations that can
be understood by the interpreter. In this way the Islamic creed and foundations the shari'at is
translated as understood from the Qur'an.

If the delivery of da'wah is one of the obligations of Islam, then all efforts that can realize this
delivery, such as studying language and transferring the basics of Islam into it, are also
obligatory, just as knowledge of languages according to the degree of necessity can enable
us to study Islamic books. the book in the language is to refute the missionaries and _
orientalists who try to suppress the pillars of Islam from afar or from near. This is the intention
of Syaikhul Islam, Ibn Taimiyah in his book al -'Aql wan Naal , where he says: 'As for calling
term experts with their terms and language it is not makruh if such a method is needed, and
the meanings (calls) conveyed are still correct . For example calling on foreign nations such
as the Romans, Persians and Turks with their language and customs. This is permissible and
good, because it is necessary. But the priests consider it makruh if it is not needed." Then he
said: "Therefore, the Qur'an and hadith are translated for those who only in understanding
both require translation. Likewise a Muslim may read the books of other people as needed,
speak their language, and translate them into Arabic, as the Prophet peace be upon him has
ordered Zaid bin Sabit to study the book of the Jews so that he can read and write it for him
because the Jews themselves cannot be trusted.”'

If translation with the essential meaning, even if it is only the translation of the original
meanings, is not possible for all the verses of the Qur'an, but what is possible is a translation
with the meaning of interpretation (translations of interpretations ), then it is necessary to
remind the readers (translations of the Qur'an) against such thing. One way is to write notes
on the margins of the translation sheet explaining that the translation is only one of the aspects
or the strongest aspect among the many aspects that the verse carries. 'Suppose there was
a well-intentioned and intelligent team working on translating Qur'anic commentaries into
several foreign languages, and they understood! are correct in their meanings and have a
solid knowledge of these foreign languages while avoiding the ambiguous aspects of the
translations now circulating in Europe; surely this endeavor will open up for the propagation of
290 Mabahits Fi Ulum al-Quran

this right a path which was previously closed, and this pure and easy religion will spread even
more in lands full and dark of heresies."

Reading the Qur'an in Prayer in Other Than Arabic

The position of the scholars in terms of reciting the Qur'an in prayer in non-Arabic languages
is divided into two schools of thought.

1) Absolutely permissible, or when unable to pronounce in Arabic.

2) Haram, and praying with readings like this is not valid.

The first opinion is that of the Hanafi school of scholars. It was narrated from Abu Hanifah that
he was of the opinion that it is permissible and legal to read the Qur'an in prayer in Persian.
And on this basis, some of his friends (students) also allow him to read it in Turkish, Indian
and other languages. They seem to see, in this case, that the Qur'an is the name for the
meanings (substance, essence) indicated by the Arabic words. Meanwhile, the meanings are
not different due to differences in pronunciation and language.

Two of Abu Hanifah's students, Abu Yusuf and Muhammad bin Husain, limit this to "in an
emergency". in Arabic.In Mi'rajud Dirdayah stated, we allow reading the translation of the
Qur'an (in prayer) for those who can not afford it if it does not include the meaning, because
the translation is the Qur'an also seen from the perspective of its scope of meaning. Therefore,
reading it is better than leaving it altogether because the burden (taklif) is according to ability.

It was narrated, Abu Hanifah had revoked the "absolute permissibility" quoted from him.

The second opinion is the jumhur opinion. Hanafi, Shafi'i and Hanbali clerics are not allowed
to read translations of the Koran in prayer, whether they are able to read Arabic or not,
because the translation of the Koran is not the Koran. The Qur'an is a composition of
miraculous words, namely the word of Allah which, according to Himself, is in Arabic. And by
translating it , the miracle is lost and the translation is not kalamullah .

Said Qadi Abu Bakr ibnul ' Arabi , one of the 'Maliki jurists , when interpreting the word of Allah:
291 Mabahits Fi Ulum al-Quran

"And if We had made the Qur'an a reading in a language other than Arabic, they would have
said: 'Why are the verses not explained?' Is it (should the Qur'an) be in a foreign language
while (the Prophet is) Arabic?” ( Fussilat [41}: 44), as follows: "Our scholars say, this verse
cancels Abu Hanifah's opinion which states that translating the Qur'an by substituting Arabic
for Persian is permissible. Because, Allah has said in surah Fussilat [41]: 44. In this verse
Allah has denied the way for foreign languages to enter the Qur'an, but why did Abu Hanifah
even lead him to what Allah denied him?” Furthermore, Ibnul ' Arabi said that Bayan and
miracles can only be realized in Arabic. Therefore, if the Qur'an were replaced with a language
other than Arabic, the replacement would not be called the Qur'an and bayan, nor would it
cause any miracles.”

Al-Hafiz Ibn Hajar, one of the ' Shafi'i jurists , in Fathul Bari said: “If someone is able to read it
in Arabic, then he cannot change from it, and his prayer is invalid, by reading the translation,
even though he is unable to read it. in Arabic." Then he mentioned, Syari (Allah, Messenger)
has made a replacement for those who cannot read in Arabic, namely remembrance.

Says Syaikhul Islam Ibn Taimiyah , one of the 'Hanbali jurists , even though he has his own
ijtihads: "As for coming up with lafaz to explain the meaning as explained in the lafazlafaz of
the Qur'an, this is not possible at all . Therefore the religious leaders are of the opinion, it is
not permissible reading the Qur'an in a language other than Arabic, both for those who are
able to read in Arabic and those who cannot, because doing so will remove the Qur'an from
its status as the Qur'an sent down by Allah.”

Ibn Taimiyah in his book Iqtida'us Siratil Mustaqim, when discussing the differences of opinion
of the fuqaha ' regarding prayer readings, whether it is permissible to speak in languages other
than Arabic, said: "As for the Qur'an, it cannot be read in other than Arabic, both for people
who are able and those who are unable , according to jumhur. [ This is the correct opinion and
there is no doubt. In fact, not only someone who has an opinion, may not translate a sura or
parts of the Qur'an that can create miracles.” Ibn Taymiyya identified one sura or passages
that could accomplish this miracle as a signal against the least challenge to the Qur'an.

Religion obliges its adherents to learn Arabic, because this language is the language of the
Qur'an and the key to understanding it. "Also,'" said Ibn Taimiyah in al-Iqtida ', "because Arabic
itself is a religion. And knowing it is obligatory fardu, because understanding the Book and
Sunnah is fardu. Both cannot be understood except by understanding Arabic. Something,
whose obligations cannot be carried out perfectly except with it, then it is obligatory."
292 Mabahits Fi Ulum al-Quran

As for the opinion of the scholars of the Hanafi school regarding the permissibility of praying
with the translation of the Qur'an, those who allow it see this permissibility only as a
dispensation (rukhsah) for people who cannot afford it. But they still agree that the translation
of the Koran is not called the Koran. The translation is permissible only so that the prayer
becomes valid. And the status of this translation is the same as the status of remembrance of
Allah in the opinion of scholars outside the Hanafi school of thought.

Regarding the translation of remembrance (recitation) in prayer, both those that are obligatory
such as takbiratul ihram and not, are still disputed. The obligatory dhikr may not be translated
according to Malik, Ishak and Ahmad in one of his most authentic narrations, but may be
according to Abu Yusuf, Muhammad and Shafi'i . As for other dhikrs, they cannot be translated
according to Malik, Ishak and some of Shafi'i's students . And if the dhikr is interspersed with
translations, the prayer will be cancelled. Meanwhile, Imam Syafi'i himself emphasized that it
is makruh if he cannot read Arabic. This opinion is also the opinion of Ahmad's students.

The Urgency of the Strength of Muslims in Upholding Islam and the Language of the Qur'an

From the above discussion it can be concluded that the Qur'an is impossible and should not
be translated literally ; and the translation of the original meanings even though it can be done
in several verses whose meaning is clear, but it is not free from damage. On the other hand,
translating the Sanawi meanings is not possible, because aspects of the balagah of the Qur'an
cannot be conveyed by the pronunciations of any other language.

Now it remains only to interpret the Qur'an and translate its interpretations to convey da'wah.
Qaffal , a prominent scholar of Shafi'i said: "I think, no one is able to bring the Qur'an in
Persian. Then it was said to him, "Then it means that no one can interpret the Koran?" "That's
not the point," he explained, "because it is still possible for a person to bring about some of
God's purposes but he cannot bring about other purposes . As for if he wants to read it in
Persian, then it is impossible to bring out all that is meant by Allah.

Interpretation of this interpretation is permissible according to the degree of need in conveying

Islamic da'wah to non-Islamic nations. Al-Hafiz Ibn Hajar explained, "Whoever converts to
Islam or wants to convert to Islam and then reads the Qur'an to him but does not understand
it, then there is no obstacle if the Qur'an is explained to him to introduce its laws or so that
huyjah is established for him , because it may cause him to convert to Islam.”
293 Mabahits Fi Ulum al-Quran

The former Muslims dared to go through all kinds of hardships for the glory of Islam, and faced
all kinds of dangers for the spread of Allah's religion. They wear heroic clothes, justice and
moral nobility that dazzle the eyes of the opposing party with their authority and greatness.
Meanwhile the Arabs walked behind them wherever they went flying their banners and
scattering in every valley where their feet stepped. During this Islamic da'wah they did not feel
the need to translate the meanings of the Qur'an into foreign languages. Such a thing, given
that they are still in a noble and powerful position, is not infrequently one of the motivating
factors for non-Arabs to know and learn Arabic, so that foreign countries speak Arabic.

The phenomenon that we are witnessing today is the importance of learning foreign languages
for the Arab nation, so that this nation can send scientific missions to various universities in
other countries or can study natural science textbooks in their universities , remembering
books -The book is written in a foreign language and by a foreign author as well, is a logical
demand of the need for knowledge and civilization. We see that these foreign books have
spread their influence on the minds of most people, determined their tendencies in the pattern
of life, and even to the degree of love and fondness for them and the expansion of their arts.
These books have had a great influence on morals, customs and traditions which have caused
our life in general and in its various forms to deviate from the characteristics of Islam and its
positive values. Whereas other nations do not feel the need to translate their books into Arabic,
given their scientific status. If the Islamic countries were consistent on the path of their first
awakening, both in terms of knowledge, civilization, politics, ethics, power and authority, surely
all corners of the world would respect them and wish to learn Arabic in order to be able to draw
directly from the source the products of Islamic thought. , to quench his thirst for knowledge,
take shelter under their power and take refuge under their sovereignty. And of course the world
will also see the need as we feel today, namely our need for world languages.

Therefore talking about this translation of the Qur'an is a phenomenon of weakness in its
sovereignty. It is only fitting that we set our sights on pouring out our seriousness in
establishing the sovereignty of the Qur'an and strengthening the pillars of its revival on the
basis of faith, knowledge and knowledge. Because only that can guarantee spiritual dominion
over various nations and can also Arabicize their language. If Islam is the religion of mankind
as a whole, then the language should also be like that, if we try to realize the glory that Allah
has determined for Islam and its people.
294 Mabahits Fi Ulum al-Quran

23. INTERPRETATION AND TA'WIL

Qur'anul Karim is the first source of tasyri ' for the people of Muhammad. And their happiness
depends on understanding its meaning, knowing its secrets and practicing what they contain.
Everyone's ability to understand Jafaz and Qur'anic expressions is not. the same, even though
the explanation is so clear and the verses are so detailed. This difference in reasoning power
between them is something that cannot be contested anymore. Laypeople can only
understand its zahir meanings and the understanding of its verses globally. Meanwhile, if you
are intelligent and educated, you will also be able to deduce interesting meanings from it . And
between these two groups there are various varieties and levels of understanding. So it is not
surprising that the Qur'an has received great attention from its people through intensive
studies, especially in the context of interpreting garib (strange, odd) words or menta'wilkan
tarkib (order of sentences).

Definition of Interpretation and Ta'wil

Tafsir linguistically follows the wazan " taf'il ", derived from the root word al-fasr (f, s, r) which
means explaining, disclosing and showing or explaining abstract meanings. The verbs follow
the wazan “ daraba — yaaribu ” and ' nasara — yansuru ”. It says: " fasara ( asy-syai'a ) yafsiru
” and " yafsuru , fasran ", and " fassarahu ", meaning " abanahu ” (explains it). The words at -
tafsir and al-fasr have the meaning of explaining and disclosing what is closed. In Lisa@nul
'Arabic it is stated: The word '' al-fasr '' means to reveal something that is closed, while the
word '' at -tafsir'? means to reveal the meaning of an abstruse , complicated wording. In the
Qur'an it is stated: (They will not come to you (bring) anything odd, but We will bring you
something that is correct and has the best interpretation .) ( al -Furqan [25]:33). That is , ' ' the
best explanation and details .

Said Ibn Abbas about the word of Allah: that is, the better the details.

Some scholars argue that the word "'tafsir'" ( fasara ) is a reverse verb, derived from the word
'' safara '' (s, f, r) which also means to reveal ( al-kasyf ). Words: means, the woman took off
the veil from her face. Is it a '' sapphire '? (woman opening face). Words : , meaning that dawn
is already bright. The formation of the word ”' al-fasr '' into the form " taf'il '' (i.e., tafsir) to show
the meaning of estimate (a lot, often do). For example the word of Allah: (They slaughtered
your sons a lot.) ( al -Baqarah [2]:49) and His word: often closes the doors.) (Yusuf [12]:23).
295 Mabahits Fi Ulum al-Quran

According to ar -Ragib, the words " al-fasr '' and "'as- safr ' are two words that are close in
meaning and pronunciation. But the first is for (showing the meaning) to reveal ( zahirkan ) the
ma'qul (abstract) meaning , while the second is to show objects to the eye's sight. So it was
said: (The woman showed her face) and (Dawn was light).

Interpretation according to the term, as defined by Abu Hayyan is: 'Knowledge that discusses
how to pronounce the pronunciations of the Qur'an, about its instructions, its laws both when
standing alone and when they are composed and the meanings that are possible for him when
they are composed and things -another thing that completes it.”'

Then Abu Hayyan explained in detail the definitional elements ; as follows:

The words "science" are types of words that cover all kinds of knowledge . "Which discusses
how to pronounce the words of the Qur'an", refers to the science of qira'at . "Hints" are the
meanings indicated by these pronunciations. This refers to the linguistic knowledge required
in this knowledge (interpretation). The words "its laws both when they stand alone and when
they are composed", include Neuroscience, the science of I'rab , the science of Bayan and
the science of Badi'. The words "meanings that are possible for him when they are composed",
include the essential and majazi meanings ; because a sentence structure ( tarkib ) sometimes
according to the outward appearance wants a meaning but to bring it to the outer meaning
there is a barrier so that the tarkib must be brought to the meaning. which is not an outward
meaning, namely majaz . And the words "things that complement it", include knowledge of
texts , reasons for nuzul, stories that can explain something that is not clear in the Qur'an, and
so on.

According to az -Zarkasyi: Interpretation is the science of understanding the Book of Allah

which was revealed to Muhammad, explaining its meanings and issuing laws and wisdom.

Ta'wil linguistically comes from the word aul ', which means to return to the origin. It says: "."
means, back to him. that is, think about, predict and interpret it. On this basis, the term ta'wil
kalam has two meanings:

First, ta'wil kalam in the sense of a meaning to which the mutakallim (speaker, first person)
returns his words, or a meaning to which a kalam is returned. And the kalam returns and refers
to its true meaning which is the true essence meant. There are two kinds of words, insha' and
ikhbdar . One that includes insha' is amr (command sentence).
296 Mabahits Fi Ulum al-Quran

Then ta'wilul amr is the essence of what is commanded. For example, the hadith narrated from
Aisha ra, she said: ''The Messenger of Allah recited in bowing' and his prostration subhanallah
wow bi hamdika Allahum magfir li. He ta'wil -kan (execute orders) Qur'an . Verily, He is the
Acceptor of repentance. ( an-Nasr [110]: 3).

While ta'wilul ikhbar is the essence of what is reported itself that actually happened. For
example, the word of God:

“And indeed We have brought to them the Book (Qur'an) which We have explained on the
basis of Our knowledge; a guide and a mercy for the believers. They have nothing to wait for
except for the ta'wil . On the day the ta'wil came, those who had forgotten about it before said:
'Indeed, God's messengers have come, we have brought the right ones, so are there
intercessors for us who will intercede for us , or can we be returned (to the world) so that we
can do other deeds than we used to do?'” ( al-A'raf [7]:52-53).

In this verse Allah tells us that He has explained the Book, and they are not waiting except for
the ta'wil , namely the coming of what the Qur'an has announced will happen, such as the Day
of Resurrection and its signs and everything in the Hereafter in the form of a book charity
record (suhuf), charity balance (mizan), heaven, hell and so on. So at that moment they said:
'Indeed, our messengers of God have come with the right ones, so are there intercessors for
us who will intercede for us, or can we be returned (to the world) so that we can do good
deeds? other than what we have practiced?”

Second, ta'wilul kalam in the sense of interpreting and explaining its meaning. This
understanding is meant by Ibn Jarir at-Tabari in his Tafsir with the words: 'Opinions about this
' ta'wil ' in Allah's words ...such and such..” and the words: 'Experts of ' ta'wil ' have different
opinions about this verse. ” So what is meant by the word " ta'wil " here is interpretation.

That is the meaning of ta'wil according to the salaf group.

Ta' wil in the muta'akhkhirin tradition is:

"Turning the meaning of a strong pronunciation ( rajih ) to a clear meaning ( marjh ) because
there is an argument that accompanies it."
297 Mabahits Fi Ulum al-Quran

This definition is not in accordance with what is meant by the word " ta'wil ' in the Qur'an
according to the Salaf version.

Among the scholars there are those who distinguish between meaning, interpretation and
ta'wil considering that these three words, in terms of language, have different meanings, even
though they are somewhat close together. Regarding this, Zarkasyi has quoted as follows:

Ibn Faris explains, the meanings of expressions that describe something go back to three
words; meaning, interpretation and ta'wil . These three words, though different, have a close
meaning. ""Meaning" is what is intended and intended. For example the words: means "what
I mean and I aim for with these words is like this." This word is taken from the word izhar
(showing). As the saying goes: it means that the container cannot hold water but instead
reveals it. And this is where the ' unwanul Kitab (title of the book) comes from .

"Interpretation" according to the language refers to the meaning of "showing and uncovering."
Ibn al-Anbari explained, the Arabs said: or , that is, I spurred the animal in a bound state to
release it. The word "interpretation" also refers to the meaning of uncovering ( al-kasyf ). Thus,
interpretation means uncovering what is meant by the pronunciation and releasing what is
held back from understanding.

As for "' ta'wil '", according to the language, it comes from the word aul '. Their words, "what is
the ta'weel of these words?" the meaning is 'to what extent is the result referred to by the
word? For example, the word of Allah: ( al-A'raf [7]: 53), the meaning is "when the
consequences (end) are revealed." And it was said: I mean , the business is like this. His
words:

( al -Kahf [18]: 82). " Ta'wil " comes from ma'al , namely the result and outcome. The words
mean: I turned him away so he turned away. Thus, the ta'wil seems to turn the verse towards
the meanings it can accept. The word " ta'wil " formed with the pattern " taf'il " is to show the
meaning of many.

The difference between Tafsir and Ta'wil

Scholars differ on the difference between the two words. Based on the discussion above
regarding the meaning of interpretation and ta'wil , we can conclude the most important
opinions of which are as follows:
298 Mabahits Fi Ulum al-Quran

1). If we think, ta'wil is interpreting words and explaining their meaning, then " ta'wil " and
"tafsir' are two words that are close together or have the same meaning. Included in this
meaning is the Prophet's prayer for Ibn Abbas: "O Allah, give him the ability to to understand
religion and teach him ta'wil .

2). If we think, ta'wil is the essence of what is meant by a word, then the ta'wil of the talab
(demand) is the essence of the act demanded itself and the ta'wil of khabar is the essence of
something that is reported. On this basis, the difference between interpretation and ta'wil is
quite large; because interpretation is the direction and explanation for a word and this
explanation is in the mind by understanding it and in the mouth with the expression that shows
it. While ta'wil is the essence of something that is in reality (not in the mind). For example, if it
is said: 'The sun has risen', then this ta'weel of speech is the rising of the sun itself. This is the
usual meaning of ta'weel in the language of the Qur'an as stated above. Allah says:

“Or (should) they say: 'Muhammad made it .' Say: '(If what you say is true), then try to bring a
surah like it and call who you can call (to make it) besides Allah, if you are truthful people.' But
actually they deny what they do not know perfectly even though the ta'wil has not yet come to
them ." (Jonah (10):38-39). What is meant by ta'wil here is the occurrence of something that
is reported.

3). It is said, interpretation is what is clear in the Book of Allah or certain (certain) in the valid
sunnah because its meaning is clear and obvious. While ta'wil is what the scholars conclude.
Because of that some scholars say, "Tafsir is what relates to history while ta'wil is what relates
to dirayah.

4). It is also said that interpretation is used more in (explaining) lafaz and mufradat
(vocabulary), while ta'wil is used more in (explaining) the meaning and arrangement of
sentences. And there are many other opinions.

The Priority of Interpretation

Tafsir is the most noble science of Shari'ah and has the highest position. It is the noblest
science which has the object of discussion and purpose and is required. The object of
discussion is KaJamullah which is the source of all wisdom and a 'mine' of all virtues. The
main goal is to be able to hold on to a solid rope and achieve true happiness. And the need
299 Mabahits Fi Ulum al-Quran

for it is very urgent because all religious and worldly perfections must be in line with the
Shari'ah , while this alignment is very dependent on knowledge of the Book of Allah.

24. CONDITIONS AND ADAB FOR MUFASIR

Objective scientific study is the main basis for valid knowledge that benefits its seekers, and
its fruit is the most delicious food for the mind and development of the mind. Therefore the
availability of adequate facilities and infrastructure for a reviewer is something that has its own
value for the maturity of the fruit of the study and the ease of picking it. The study of the
sciences of shari'a in general and the science of interpretation in particular is an activity that
must pay attention to and know a number of conditions and manners so that, in this way, the
channel becomes clear and the beauty of revelation and its majesty is maintained.

Conditions for Mufasir

The scholars have stated the conditions that must be possessed by every mufasir which we
can summarize as follows:

1). Aqidah is correct, because aqidah is very influential on the soul of its owner and often
encourages him to change nasnas and betrayal in conveying news. If someone compiles a
book of exegesis, then he interprets the verses that are contrary to his creed and brings him
to his wrong schools of thought in order to turn people away from following the salaf group
and from the path of guidance.

2). Free from lust, because lust will encourage the owner to defend the interests of his school
so that he deceives people with subtle words and interesting explanations, as is done by the
Qadariah, Shi'a Rafidah , Mu'tazilah and other fanatical supporters of such schools.

3). Interpret, beforehand, the Qur'an with the Qur'an, Because something that is global in one
place has been detailed in Jain's place and something that has been briefly stated somewhere
has been explained in Jain's place .
300 Mabahits Fi Ulum al-Quran

4). Looking for an interpretation of the sunnah , because the sunnah serves as a lecture of the
Qur'an and its explanatory. The Qur'an has mentioned that all the laws (statutes) of the
Prophet came from Allah.

"Indeed, We have sent down the Book to you with the truth so that you may judge between
people with what Allah has revealed to you." ( an-Nisa [4]: 105).

Allah mentions that the sunnah is the explanation for the Book.

"And We sent down to you ai-Zikr (Qur'an) so that you explain to mankind what has been
revealed to them and so that they think."' ( an -Nahl [16]:44).

Therefore the Prophet said:

"Know that I have been given the Qur'an and with it something similar to it'', namely the sunnah
.

In this regard Shafi'i said: "Everything that the Messenger of Allah decided was the result of
his understanding of the Qur'an." There are quite a number of examples of the interpretation
of the Qur'an with this sunnah and have been documented in an orderly manner along with
the surahs which the author al-Itgan interpreted in the last chapter of his book, for example
the interpretation of as-sabil with az-zad war Rahilah (provisions and vehicles), az-zulm
(tyranny) with asy-shirk (polytheism) and al -hisab al-yasitr . ( reckoning, light calculation) with
al -'ard ( glance appearance ).

5). If you can't get an interpretation in the sunnah , you should review the opinion of the
Companions because they know more about the interpretation of the Qur'an; remember that
they are the ones who witnessed qarinah and the condition when the Qur'an was revealed
besides they have perfect understanding (reasoning), valid knowledge and pious deeds.

6). If there is no interpretation in the Qur'an, Sunnah or in the opinion of the Companions, most
of the scholars, in this case, examine the opinions of the tabi'in (the generation after the
Companions), such as Mujahid bin Jabr, Sa'id bin Jubair , 'Ikrimah Maula (sahaya freed by)
Ibn Abbas, 'Ata' bin Abi Rabah, Hasan alBasri , Masruq bin Ajda ', Sa'id bin al -Musayyab, ar
-Rabi' bin Anas, Qatadah , Dahhak bin Muzahim and other tabi'in. Among tabi'in there are
those who accept all interpretations from companions, but not infrequently they also speak
about these interpretations with their own istinbat (conclusion) and istialal (reasoning
301 Mabahits Fi Ulum al-Quran

propositions). But what (must) be the guide in this case is valid picking . Regarding this matter
Ahmad said:

"Three books have no basis; magdzi (places where a battle took place or praise and praise
for the good deeds of a character), maladhim (war stories) and tafsir (interpretation)." That is,
interpretations that do not rely on authentic narrations in their purification .

7). Knowledge of Arabic with all its branches, because the Qur'an was revealed in Arabic and
understanding of it is very dependent on the decipherment of mufraddt (vocabulary) words
and the meanings shown according to the location of the words in a series of sentences.
Regarding this condition, Mujahid said: ''It is not permissible for a person who believes in Allah
and the Last Day to talk about the Book of Allah if he does not know the various dialects of
Arabic.

The meaning (a word in Arabic) varies due to differences in i'rdb (function of the word in the
sentence). So on this basis it is necessary to know the science of nahwu (grammar) and the
science of tasrif ( conjugation ) with which the forms of words will be known. A word whose
meaning is still vague will soon be clear by knowing the base word (masdar) and its derivative
forms ( musytaq ). Likewise, knowledge about the privileges of a sentence structure is seen
from the point of view of its designation of meaning, in terms of differences in meaning
according to the clarity or ambiguity of the meaning designation , then from the point of view
of the beauty of sentence structure, namely the three branches of balagah science (rhetoric);
ma'fni , bayfin and badi'. All of these are very important conditions that must be possessed by
a mufasir, bearing in mind that he must also pay attention to or understand the miraculous
intentions of the Qur'an. While these miracles can only be known with these sciences.

8). Knowledge of the main points of knowledge related to the Qur'an, such as the science of
qira'ah because with this knowledge it is known how to pronounce (lafaz-lafaz) the Qur'an and
can choose which one is stronger among the various types of readings that are allowed,
knowledge Monotheism with this knowledge is expected that the mufasir will not interpret it
verses relating to the rights of Allah and His attributes beyond the limits of His rights, and the
science of origins, especially the origins of interpretation by studying issues (rules) that can
clarify a meaning and straighten out the intentions of the Qur'an, such as knowledge about
asbabun nuzul, nasikh-mansukh and so on.

9). Careful understanding so that the interpreter can confirm one meaning over another or
conclude a meaning that is in line with the shari'at texts .
302 Mabahits Fi Ulum al-Quran

Mufasir adab

1). Well-intentioned and right-aimed; because deeds depend on intentions. People who have
(engaged in) sharia sciences should have the goal and determination to build the public good,
to do good to Islam and to rid themselves of worldly goals so that Allah will straighten their
steps and make use of their knowledge as the fruit of their sincerity.

2). of good character; because the mufasir is like an educator whose upbringing will not affect
the soul without being a role model to follow in terms of morals and noble deeds. Words that
are not good sometimes cause students to be reluctant to benefit from what they hear and
read, and sometimes can even break their train of thought.

3). Obedient and charitable. Knowledge will be more acceptable (by the public) through people
who practice it than from those who only have the height of knowledge and the accuracy of
their studies. And noble behavior will make the mufasir a good role model for the
(implementation of) the religious issues he stipulates. Often humans refuse to accept
knowledge from people who have extensive knowledge just because the person behaves
badly and does not practice his knowledge.

4). Act honestly and thoroughly in writing , so that the commentator does not speak or write in
vain after investigating what has been narrated . In this way he will avoid errors and mistakes.

5). Tawadu' and gentle, because scientific arrogance is a solid wall that blocks between a
pious person and the benefit of his knowledge.

6). noble soul. A pious should stay away from trivial things and not surround the doors of
greatness and authority like blind beggars.

7). Be vocal in conveying the truth, because the most important jihad is conveying correct
sentences before the unjust rulers.

8). Good appearance which can make the commentator dignified and respectable in all his
appearances in general, also in the way he sits, stands and walks, but this attitude should not
be forced.
303 Mabahits Fi Ulum al-Quran

9). Be calm and steady. The interpreter should not be hasty in speaking but he should speak
calmly, steadily and clearly, word by word.

10). Prioritizing people who are more important than himself. An interpreter should not be
hasty in interpreting in front of people who are more intelligent when they are still alive and
should not belittle them after they die. But he should encourage learning from them and
reading their books.

11). Prepare and take the steps of interpretation properly, such as starting by mentioning
asbabun nuzul, the meaning of the vocabulary, explaining the order of the sentences,
explaining the aspects of baldagah and i'rab which depend on the determination of meaning.
Then explain the general meaning and relate it to the general life that was being experienced
by mankind at that time and then draw conclusions and laws.

As for suggesting correlations and links between verses, such depends on sentence structure
and context.

25. GROWTH AND DEVELOPMENT OF INTERPRETATION

It has become sunnatullah that he sends every flavor using the language of his people. This
is so that communication between them goes perfectly. Allah says:

"And We did not send any apostle but in the language of his people, that he might explain
clearly to them." (Ibrahim [14): 4).

The book that was revealed to him also in his language and the language of his people. If
Muhammad's language was Arabic, then the book that was revealed to him was also in Arabic.
Such is the explanation of the following muhkam verse :

"Verily, We have sent it down in the form of an Arabic Qur'an so that you may understand it."
(Joseph {12}:2).

"And verily this Qur'an was truly sent down by the Lord of the Worlds, he was brought by ar-
Ribul Amin (Gabriel), into your hearts (Muhammad) so that you may become one of the
warners, in clear Arabic. ” ( asy-Syu'ara '[26]:192-195).
304 Mabahits Fi Ulum al-Quran

Thus, the pronunciations of the Qur'an are Arabic. And the aspects of meaning contained in it
are in accordance with the aspects of meaning that are known among the Arabs. If there are
a few disputing pronunciations in the view of the scholars, did they come from other languages
which were then Arabicized or was it the original Arabic but were also found in other
languages? So this does not remove the Qur'an from its status as an Arabic book.

The opinion held by the investigators is that these pronunciations are words that have
similarities between Arabic and the languages of other nations. And this is the opinion chosen
by the great mufasir, Ibn Jarir at-Tabari .”

concrete example of this problem is the opinion narrated concerning the word of Allah: (Allah
bestows His mercy on you in two parts. —al -Hadid [57]:28). It is said that the meaning of al-
kiflain is di'fani (double the reward) according to the Habasyah language .

His words: (Surely getting up at night... — al -Muzammil [73]:6 is the Abasyah language ,
because if someone gets up at night, they say nasya'a (he gets up at night).

His words: (O mountains, glorify with him. — Saba [34]:10). It is said, awwibi means sabbihi
(glorify) in the Habasyah language .

His words: (Run from the lion. — al-Muddassir [74]: 51). It is said, gaswarah is the language
of Habasyabh , meaning "asad" or lion. And His words: (stone from the hard ground.. Hud
[11]:82, and al-Hijr (15]:74). It is said, is Arabic Arabic.

With regard to the narrations that all at-Tabari explained, no one said that these words and
those similar to them were not Arabic. But some of them said, "This word in the Habasyah
language means like this, and the word so-and-so in non-Arabic means that way." In addition,
it is also clear that there are a number of pronunciations that are exactly the same in various
languages, for example the words "dirham'', 'dinar', 'dawat'', " qalam '”' and " qirtas ( paper ) "
. what makes these pronunciations a certain language which is then transferred to another
language? Neither of the two nations has the right to claim to be the owner of its origin. And
those who claim to do so mean they are claiming something without any proof and reason.

Interpretation on the Age of the Prophet and Companions

305 Mabahits Fi Ulum al-Quran

Allah gave assurance to His Messenger that He would preserve the Qur'an and explain it:

"Indeed, it is on Our responsibility to collect it (on your chest) and (make you smart) to read it.
When We have finished reading it, follow the reading . Then indeed, it is on Our responsibility
to explain it." ( al-Qiyamah [75]:17-19).

The Prophet understood the Qur'an globally and in detail. And it is his duty to explain it to his
companions:

"And We sent down to you az-Zikr , so that you explain to mankind what has been revealed
to them so that they think." ( an -Nahl [16]:44).

The Companions also understood the Qur'an because it was revealed in their language, even
if they did not understand the details. Ibn Khaldun in his Muqaddimah explains: ''The Qur'an
was revealed in Arabic and according to its uslub-uslub balagah . Because of that all Arabs
understand it and know its meanings both in vocabulary and sentence structure." However,
they differ in their level of understanding, so that what is not known by one of them may be
known by another.

Narrated by Abu 'Ubaidah in al-Fadda'il from Anas, Umar bin Khattab once read on the pulpit
the verse: (' Abasa [80]: 31) then he said: ''The meaning of the word fakihah (fruit) we already
know, but what does the word abb mean ? Then he regretted himself and said: "This is self-
imposition, takalluf , O Umar."

Abu 'Ubaidah also narrated through Mujahid from Ibn Abbas, he said: "In the past I did not
know what the meaning / fatirus samawati wal ard until it came to me two hillbillies arguing
over a well. One of them said: "Ana fatartuhad ", meaning " ana ibtada'tuha ”' (I was the one
who made it first).

On that basis Ibn Qutaibah said: The Arabs are not as knowledgeable about the words garib
and mutasidbih in the Qur'an. But in this matter some of them have advantages over others.

Companions in interpreting the Qur'an at this time adhere to:

1). Qur'anul Karim, because what is stated globally in one place is explained in detail in
another. Sometimes a verse comes in the mutlaq or general form but is then followed by a
Jain verse which limits or specializes it. This is what is called "Tafsir Qur'an with Qur'an".
306 Mabahits Fi Ulum al-Quran

Interpretations like this are quite a lot of examples. For example, the stories in the Qur'an are
presented briefly ( miijaz ) in some places, then in other places come detailed explanations (
musab ). Another example, the word of Allah:

"It is lawful for you livestock except for what will be recited to you..." ( al-Ma'idah [5]: 1),
interpreted by the verse:

"Forbidden to you (eat) carrion ..." ( al-Ma'idah [5]: 3). And His words:

Vision cannot reach Him...” ( al-An'am [6]:103), interpreted by the verse: "In their Lord they
see." ( al-Qiyamah [75]: 23).

2). The Prophet peace be upon him , considering that he was in charge of explaining the
Qur'an. Because of that, it is only natural that friends ask him when they have difficulty
understanding a verse.

From Ibn Mas'ud narrated, he said:

When this verse was revealed, 'Those who believe and - do not confuse their faith with
tyranny..." ( al-An'am [(6]:82), this greatly troubled the hearts of the Companions. They asked,
"O Messenger of Allah , which of us has not wronged himself?" He replied: "The injustice here
is not as you understand it . Haven't you heard what the pious servant (Luqman) said, Indeed,
associating partners (Allah) is a great injustice (Luqman) [31}: 13). The injustice here is really
shirk.”

Likewise, the Prophet explained to them what they wanted when needed. From ' Uqbah bin
'Amir, he said: “I once heard the Messenger of Allah say from the pulpit when reading the
verse And prepare to face them whatever strength you can ( al -Anfal [8]:60). By the way, the
"power" here is archery.””

Of Anas, he said:

Rasulullah said: 'Al-Kausar is a river that God gave me in heaven."

sunnah collection books have presented a special chapter containing the interpretation of bil-
ma'sar (interpretation based on history/asar) of the Prophet. In this case Allah says:
307 Mabahits Fi Ulum al-Quran

"And We have not sent down to you the Book, but that you may explain to them what they
dispute and be a guide and a mercy for those who believe. ( anNahl [16]: 64).

Among the contents of the Qur'an there are verses whose ta'wil cannot be known except
through the explanation of the Prophet. For example, details about His commands and
prohibitions as well as provisions regarding the laws He requires. This is what is meant by the
words of the Messenger of Allah: 'Know, indeed the Qur'an has been sent down to me and
with it something similar to it...''

3). Understanding and ijtihad. If the Companions did not get an interpretation in the Qur'an
and also did not get anything related to it from the Prophet, they made ijtihad by exerting all
their reasoning abilities. This is because they are native Arabs who are very proficient in
Arabic, understand it well and know the various aspects of it.

Among the companions who are famous for interpreting the Qur'an are four caliphs, Ibn
Mas'ud , Ibn Abbas, Ubai bin Ka'b , Zaid bin Sabit, Abu Musa al-Asy'ari , Abdullah bin Zubair,
Anas bin Malik, Abdullah bin Umar, Jabir bin Abdullah, Abdullah bin 'Amr bin 'As and Aisha,
with little or much difference in their interpretation. There are quite a number of narrations
which were attributed to them and to other companions in various places of bilma'sir
interpretation which of course have different degrees of validity and da'if seen from the point
of the sanad (chain of transmission).

Undoubtedly, the interpretation of bil-ma'sur from friends has its own value. The majority of
scholars are of the opinion that the interpretation of the Companions has the legal status of
marfii ' (referred to the Prophet, ed .) when it comes to asbabun nuzul and all things that are
impossible for ra'y to enter . As for the things that allow ra'y to enter , the status is mauqif
(stopped) on friends as long as they don't lean on the Messenger of Allah.

Some scholars are obligated to take the correct interpretation of the companions, because
they are the most proficient in Arabic and witness first-hand the contexts and situations and
conditions that are only known to them, besides they have valid understanding power.
Zarkasyi in his book al -Burhan said:

You know, the Qur'an has two parts. One part of the interpretation comes based on the naql
(narration) and the other part is not based on the nagl . First, the interpretation is sometimes
from the Prophet, friends or tabi'in figures. If it comes from the Prophet, you only need to look
for the validity of the sanad. If it comes from a friend, you need to pay attention to whether
308 Mabahits Fi Ulum al-Quran

they interpret it in terms of language? If it turns out to be so then they are the ones who
understand the Arabic language the best, therefore their opinion can be used as a basis,
without a doubt. Or if they interpret based on the asbab nuzul or the situations and conditions
that they witnessed, then there is no doubt about this."

Said al -Hafiz Ibn Kasir in Mugaddimah Interpretation :

Thus if we do not get an interpretation in the Qur'an and not in the sunnah , we should return,
in this case, to the opinion of friends; because they know more about the interpretation of the
Qur'an. This is because they are the ones who witness contexts and situations and conditions
that are known only to themselves. Also because they have perfect understanding, valid
knowledge and pious deeds, especially the scholars and great figures, such as the four
Khulafa'ur Rashidun, the guided Imams and Ibn Mas'ud .

At this time there was not the slightest interpretation recorded, because the new bookkeeping
was done in the second century. Besides that, the interpretation is only a branch of the hadith,
and does not yet have a regular form. It is narrated in a scattered manner following scattered
verses, not in order or sequentially according to systematics the verses of the Qur'an and its
surahs aside also do not cover the whole.

Interpretation of the Tabi'in Period

Just as many friendly figures are known in the field of exegesis, some tabi'in figures who
became students and studied with them are also well-known in the field of exegesis. In terms
of sources of interpretation, the tabi'in adhered to the sources available at the time of their
predecessors in addition to their own ijtihad and reasoning.

Ustaz Muhammad Husain az-Zahabi said :

In understanding the Book of Allah, the mufasir of the tabi'in adhere to what is in the Qur'an
itself, the information they narrated from the companions who came from the Prophet, the
interpretation they received from the companions in the form of their own interpretation, the
information received tabi'in from the People of the Book which originates from the contents of
their book, and their ijtihad and reasoning consideration of the Book of Allah as bestowed
upon them by Allah.
309 Mabahits Fi Ulum al-Quran

Tafsir books inform us of tabi'in opinions about the interpretations they produce through ra'y
and ijtihad. And their interpretation is not in the slightest bit from the Prophet or from his
companions.

As stated above, the interpretation quoted by the Prophet and his Companions does not cover
all the verses of the Qur'an. They only interpreted passages that were difficult for people of
their time to understand. Then these difficulties gradually increased as people grew further
away from the time of the Prophet and companions. So the tabi'in who work in the field of
interpretation feel the need to correct some of these deficiencies. Therefore they also add to
the interpretation of information that can eliminate these deficiencies. After that came the
generation after tabi'in. This generation is also trying to improve the interpretation of the Qur'an
continuously based on their knowledge of the Arabic language and the way of speaking,
events that occurred at the time of the revelation of the Qur'an which they consider valid and
on the tools of understanding and other means of study. .!

The Islamic conquests are getting wider. This prompted friendly figures to move to conquered
areas and each of them brought knowledge. It was from their hands that the tabi'in, their
students, learned and gained knowledge, so that later various mazhabs and schools of
interpretation grew.

In Mecca, for example, the Ibn Abbas school was founded. Among his famous students are
Sa'id bin Jubair , Mujahid, 'Ikrimah maula Ibn Abbas, Tawus bin Kaisan al -Yamani and ' Até '
bin Abi Rabah. They are all from the mauld class (freed slaves). In terms of the transmission
of interpretations from Ibn Abbas, they are not on the same level; some are a little and some
are a lot, just as the scholars also have different opinions regarding the level of "
trustworthiness " and their credibility. And the one who has advantages among them but gets
the spotlight is 'Ikrimah. Scholars have different views regarding the assessment of his
credibility even though they acknowledge his knowledge and excellence.

In Medina, Ubai bin Ka'b was more famous in the field of interpretation than anyone else. His
opinions on interpretation have been widely cited by later generations. Among his students
from the tabi'in, who sided with him directly or indirectly, the well-known were Zaid bin Aslam,
Abu 'Aliyah and Muhammad bin Ka'b al-Qurazi .

In Iraq, there was the Ibn Mas'ud school which was seen by the scholars as the forerunner of
the ra'y expert school . And many tabi'in in Iraq are known in the field of exegesis. The famous
310 Mabahits Fi Ulum al-Quran

of which are ' Alqamah bin Qais, Masruq , al -Aswad bin Yazid, Murrah al-Hamazani , 'Amir
ash-Sya'bi , Hasan al -Basri and Qatadah bin Di'amah as- Sadusi .

They were well-known mufasirs from tabi'in circles in various Islamic areas, and from them
also tabi'it tabi'in (the generation after tabi'in) learned. They have created for us an enduring
scientific heritage.

The scholars differed on the interpretation that came from the tabi'in if the interpretation was
not narrated at all from the Prophet or his companions; whether their opinion can be held or
not?

A group of scholars are of the opinion that their interpretation should not (must) be taken as a
guideline, because they did not witness the events or situations and conditions related to the
revelation of the verses of the Qur'an, so that they may err in understanding what is meant.
On the other hand, many commentators are of the opinion that their interpretations can be
relied upon, because in general they receive them from friends.

A strong opinion is that if the tabi'in agree on an opinion, it is obligatory for us to accept it, not
to leave it to take another.

Ibn Taimiyah says:

Syu'bah bin Hajjaj and others argue,''The opinion of the tabi'in. not proof ." So how can these
opinions become evidence in the field of interpretation? That is, these opinions do not become
evidence for other people who do not agree with them. This is the correct opinion. But if they
agree on something then there is no doubt that the agreement is proof . On the other hand, if
they differ in opinion, then the opinion of some of them will not become proof , both for the
community itself (tabi'in) and for the next generation. In such circumstances, the problem is
returned to the language of the Qur'an, sunnah , the generality of Arabic and the opinions of
the Companions about it.

At this time, the interpretation remains consistent with the distinctive way, acceptance and
transmission ( talagqgi wow talqin ). However, after many of the People of the Book converted
to Islam, the tabi'in quoted many isra'iliyat stories from them which were then included in the
commentary. For example, what was narrated from Abdullah bin Salam, Ka'bul Ahbar , Wahb
bin Munabbih and Abdul Malik bin Abdul 'Aziz bin Juraij . In addition, at this time,
disagreements began to arise regarding the Status of the interpretations narrated from them
311 Mabahits Fi Ulum al-Quran

because of the many of their opinions. However, these opinions are actually close to one
another or are merely synonyms. Thus the difference is only in terms of editorial, not
differences that are contradictory and contradictory.

Interpretation on the Bookkeeping Period

The bookkeeping period began at the end of the Umayyad dynasty and the beginning of the
Abbasid dynasty . In this case, hadith is given top priority and its bookkeeping includes various
chapters, while interpretation is only one of the many chapters it covers. At this time the writing
of commentaries had not been specifically separated, which only contained interpretations of
the Qur'an, sura by sura and verse by verse, from the beginning of the Qur'an to the end.

The attention of a group of scholars towards the transmission of interpretations attributed to

the Prophet, companions or tabi'in is very great in addition to attention to the collection of
hadiths. Prominent figures among them in this field are Yazid bin Harun as-Sulami (d. 117 H.),
Syu'bah bin al-Hajjaj (d. 160 H.), Waki 'bin Jarrah (d. 197 H.), Sufyan bin Uyainah (d. 198 H.),
Rauh bin 'Ubadah al -Basri (d. 205 H.), Abdurrazzaq bin Hammam (d. 211 H.), Adam bin Abu
lyas (d. 220 H.) and 'Abd bin Humaid (d. 249 H.). The interpretation of this group has not
reached us in the slightest. What we receive are only the excerpts attributed to them as
contained in the books of bil-ma'sur interpretations .

After this group came the next generation who wrote special and independent interpretations
and made it a standalone itmu and separate from hadith. They interpret the Qur'an
systematically according to the order of the Mushaf. Among them were Ibn Majah (d. 273 H.),
Ibn Jarir at-Tabari (d. 310 H.), Abu Bakr bin al -Munzir an -Naisaburi (d. 318 H.), Ibn Abi Hatim
(d. 327 H.), Abusy Shaykh bin Hibban (d. 369 H.), al -Hakim (d. 405 H.) and Abu Bakar bin
Mardawaih (d. 410 H.).

This generation's interpretation contains narrations based on the Prophet, companions, tabi'in
and tabi'it tabi'in, and is sometimes accompanied by a commentary on the opinions narrated
and conclusions (istinbat) on a number of laws and explanations of word positions ( i'rab ) if
necessary, as did Ibn Jarir at Tabari .

Then a number of mufasir appeared whose ( activities ) were no more than the limits of bil-
ma'sur interpretation , but by summarizing the sanad-sanad and gathering various opinions
312 Mabahits Fi Ulum al-Quran

without mentioning the owner . Because of this the problem becomes blurred and the valid
narrations get mixed up with the invalid ones.

Science is growing rapidly, its bookkeeping is reaching perfection, its branches are emerging,
differences of opinion are increasing, problems with "Kalam" are increasingly flaming,
madhhab's fanaticism is becoming serious and philosophical sciences are rational in nature
mixed with naqli sciences and every group is trying to support each sect. All of this causes a
tarnished interpretation of unhealthy air pollution. So that the mufasir in interpreting the Qur'an
adhere to personal understanding and lead to various tendencies . They are attached to
scientific terms, school of thought and philosophical knowledge. Each interpreter fulfills his
interpretation only listening to the knowledge he is most knowledgeable about without paying
attention to other sciences. Rational scientists pay attention only in their interpretation of the
words of poets and philosophers, such as Fakhruddin ar -Razi. Fiqh experts only discuss fiqh
matters, such as al-Jassas and al -Qurtubi. Historians are only concerned with stories and
news, such as as- Sa'labi and al-Khazin . Likewise, heresy experts try to interpret it Kalamullah
according to the tastes of his corrupt mazhab, such as ar-Rummani , al-Juba'i , al-Qadi Abdul
Jabbar and Zamakhsyari from the Mu'tazilah , Mala Muhsin al-Kasyi from the Shia group
Priestly al -Isna ' Asyriyah , and the tasawwuf group only put forward isyari (implied) meanings
like Ibn ' Arabi .

In addition to interpretations with this style, there are also many interpretations that focus on
discussing the science of nahwu , nerves and balagah . Thus, the books of exegesis become
books in which the dust mixes with the samin, the useful with the harmful, and the good with
the bad. Each group interprets the verses of the Qur'an in an interpretation that is not
acceptable to the verse itself in order to support the interests of their school of thought or to
reject opposing parties, so that interpretation loses its main function as a means of guidance,
guidance and knowledge of religious law. Thus, the bir- ra'yi interpretation wins over the bil-
ma'Str interpretation .

In subsequent periods, the writing of interpretations followed the pattern above through the
efforts of the muta'akhkhirin who took the interpretations of the muta'akhkhirin for granted ,
but by summarizing them at one point and giving comments at other times. This situation
continued until a new pattern was born in mu'dsir (modern) interpretation, in which some
commentators pay attention to contemporary needs in addition to efforts to reveal the
principles of social life, tasyri ' principles and scientific theories from the contents of the Qur'an
. 'an as seen in the interpretations of al -Jawahir, al -Mandar and az-Zilal .
313 Mabahits Fi Ulum al-Quran

Thematic interpretation ( maudi'i )

During the bookkeeping period, aside from ordinary or general interpretations, thematic
interpretations which examined specific issues went hand in hand with it. For example, Ibnul
Qayyim wrote the book atTibyan fi Aqsamil Qur'an, Abu 'Ubaidah wrote a book about Majazul
Qur'An , ar -Ragib al -Asfahani compiled Mufrddatul Qur'an, Abu Ja'far an -Nahas wrote an -
Nasikh wal Mansikh , Abul Hasan al-Wahidi wrote Asbabun Nuzul and al-Jassas wrote
Ahkkamul Qur'an. In modern Qur'anic studies , none of them is separated from the
interpretation of some Qur'anic verses for one of these aspects.

Tabaqat (Group) of Mufasir

Based on the description above, we can group mutations as follows:

1). Mufasir from among friends. Among them the most famous were the four Caliphs, Ibn
Mas'ud , Ibn Abbas, Ubai bin Ka'b , Zaid bin Sabit, Abu Musa al-Asy'ari , Abdullah bin az -
Zubair, Anas bin Malik, Abu Hurairah, Jabir and Abdullah bin 'Amr bin 'As. Among the four
Caliphs, the most widely narrated Tafsimnya is Ali bin Abi Talib, while the narrations of the
other three caliphs are rare. This is because they died first, as happened to Abu Bakr. Ma'mar
narrated from Wahb bin Abdullah, from Abut Tufail , he said: I once witnessed Ali preaching ,
saying, ''Ask me because, by Allah, you do not ask me anything but I will answer it. Ask me
about the Book of Allah because, by Allah, there is not a single verse that I do not know
whether it was revealed at night or during the day, in a valley or on a mountain."

Meanwhile, Ibn Mas'ud narrated more of his interpretations than Ali. Ibn Jarir and others
narrated from Ibn Mas'ud , who said: "By Allah, there is no god but Him, not a single verse
was sent down from the Book of Allah unless I know about whom and where it was revealed.
If only I knew the place of someone more know from me about the Book of Allah while it can
be reached by vehicles, I will definitely go.”

Regarding Ibn Abbas, God willing, we will present his biography.

2). Mufasir from the tabi'in. Ibn Taimiyah explained that the people who know the most about
interpretations are the residents of Mecca, because they were students of Ibn Abbas, such as
Mujahid, 'Ata' bin Abi Rabah, 'Ikrimah maula (freed slave) Ibn Abbas, Sa'id bin Jubair , Tawus
and others. In Kufah were the students of Ibn Mas'ud and in Medina were Zaid bin Aslam
314 Mabahits Fi Ulum al-Quran

whose interpretations were narrated by his own sons Abdurrahman bin Zaid, and Malik bin
Anas. Among Ibn Mas'ud 's students were ' Alqamah , al -Aswad bin Yazid, Ibrahim an-Nakha'i
and ash-Sya'bi . Including interpreters of this group are al -Hasan al -Basri, 'Ata' bin Abi Muslim
al-Khurrasani , Muhammad bin Ka'b al-Qarazi , Abul 'Aliyah Rafi' bin Mahran arRayahi ,
Dahhak bin Muzahim , 'Atiyah bin Sa'd al -'Aufi, Qatadah bin Di'amah as- Sadusi , ar -Rabi
'bin Anas and as- Sadi . They were the predecessor mufasir of the tabi'in, and in general their
opinions were received from the companions.

3). Then the next generation was born. Most of them tried to compile commentary books that
collected the opinions of friends and tabi'in, such as Sufyan bin ' Uyainah , Waki 'bin al-Jarrah
, Syu'bah bin al-Hajjaj , Yazid bin Harun, Abdurrazzaq , Adam bin Abi Ilyas, Ishaq bin
Rahawaih , 'Abd bin Humaid , Rauh bin 'Ubadah, Abu Bakr bin Abi Syaibah and others.

4). After this generation comes the next generation. Among them is Ali bin Abi Talha , Ibn Jarir
at-Tabari , [ bn Abi Hatim, Ibn Majah , al -Hakim, Ibn Mardawaih , Abusy-Shaykh bin Hibban ,
Ibnul Munzir and others. Their interpretations contain narrations based on the Companions,
tabi'in and tabi'it tabi'in. They are all the same, except for those compiled by Ibn Jarir at-Tabari
, in which he presents various opinions and interprets one over the other, as well as explains
i'rab and istinbat (legal conclusions). Therefore this interpretation is superior to the others.

5). The next generation compiled commentary books which were filled with useful information
quoted from their predecessors. This pattern continued until the modern revival came. So most
of the commentators followed a new pattern by paying attention to the softness of uslub, the
beauty of expression and the emphasis on social aspects and contemporary thought. Thus
was born an interpretation in the style of "social-literature" which did not mention the sanads,
plus a few opinions of the authors. For example, the works of Abu Ishaq az-Zujaj , Abu Ali al-
Farisi , Abu Bakar an-Naqqasy , Abu Ja'far an-Nahhas and Abul Abbas al-Mahdawi .

6). Then the muta'akhhirin group also wrote books of commentary. They summarize the
traditions of history and quote opinions separately. Therefore enter into the interpretation of
something foreign and the valid history is mixed with the invalid.

7). Furthermore, each commentator simply puts into his interpretation the opinions he accepts
and believes whatever comes to mind. Then the following generation quoted everything listed
there as is with the assumption that it had a basis, without further examining the writings that
came from pious Salaf scholars and those who were role models in this matter. As a result,
enter into the interpretation of all kinds of opinions. Until as-Suyuti said, the interpretation of
315 Mabahits Fi Ulum al-Quran

God's word, gairil magdabi ' alathim wow la ad-dallin , there are ten opinions. Even though the
interpretation that comes from the Prophet, all the companions and tabi'in is only one, namely
"Jews and Christians." Therefore, Ibn Abi Hatim said, "I am not aware of any disagreement
among the commentators on that matter."'

8). After that, many commentators who have expertise in various disciplines began to write
commentaries. They fill their books with certain branches of knowledge and only limit them to
the fields they control, as if the Qur'an was only revealed for that knowledge, not for others,
even though the Qur'an contains an explanation of everything.

nahwu experts . He has no other concerns other than exposing at length the issue of i'rab and
the possible faces, even though he has strayed too far. And for that he put forward the
principles of nahwu , its problems , its branches and various opinions about it, as did Abu
Hayyan in al -Bahr and an-Nahr .

The expert interpreter of news only thinks about the stories that are fully disclosed and
presents a number of reports received from ancient people, valid and false, such as as- Sa'labi
. While the jurists shed all fiqh problems in their interpretations, and sometimes even put
forward fiqh arguments that have absolutely nothing to do with verses, and reject the
arguments of the opposing party, as was done by Qurtubi.

Likewise, experts in the rational sciences, 'aqli, especially Imam Fakhruddin ar -Razi. He fills
his interpretations with the words of wisdom experts and philosophers, and he goes from one
discussion to another, so that those who pay attention are amazed at the insignificance
conformity with the verse being interpreted. In al -Bahr Abu Hayyan said, 'Imam ar -Razi has
collected in his commentary all things at length that are actually not needed for the science of
interpretation. Therefore some scholars say, in the interpretation there is everything except
the interpretation itself.

heretics are no exception . He has no other intention except to distort the verses and interpret
them according to the taste of his corrupt school, so that if something seems strange to him
from afar, he chases it, or if he gets an opportunity (to support his position) he immediately
takes advantage of it. Information from Bulqinit proves this. He said, 'I quoted from al-Kasysyaf
a number of ideas Mu'tazilah for discussion. Among other things regarding the word of Allah,
Whoever is kept away from hell and put into heaven, he is truly lucky (Ali 'Imran [3]: 185) it is
stated: 'Which profit is greater for that person than going to heaven?' This interpretation implies
not seeing God.”'
316 Mabahits Fi Ulum al-Quran

The same goes for atheists and other heretical groups.

9). Then came the modern renaissance. At this time the interpreters took new steps and
patterns by paying attention to the beauty of uslub and the subtlety of expression and by
emphasizing social aspects, contemporary thought and modern schools, so that "'sastra-
social" patterned interpretations were born among group interpreters. these are Muhammad
Abduh, Sayid Muhammad Rashid Rida, Muhammad Mustafa al-Maragi , Sayid Qutub and
Muhammad 'Izzah Darwazah .

Tafsir bil-Ma'sur and Tafsir bir- Ra'yi

A. Tafsir bil-ma'siar

Tafsir bil-ma'siar is an interpretation based on valid quotations according to the order

mentioned above in the conditions of the interpreter. Namely interpreting the Qur'an with the
Qur'an, with sunnah because it functions to explain the Book of Allah, with the words of friends
because they are the ones who know the Book of Allah best, or with what the great tabi'in
figures say because in general they receive it from friends.

Mufasir who takes this method should first explore the existing principles regarding the
meaning of the verse and then put the asar as the interpretation of the verse in question. In
this case he may not use ijtihad to explain a meaning without any basis, nor should he leave
things that are not useful or beneficial to know as long as there is no valid history about them.

Ibn Taimiyah says:

We must be sure that the Prophet has explained to his companions the meanings of the Qur'an
as he has explained to them the verses of it. Allah's Word: So that you explain to mankind
what has been revealed to them ( an -Nahl [16]:44) includes both explanations. Abu
Abdurrahman as- Sulamil ? stated, people who taught us the Qur'an such as Usman bin 'Affan,
Abdullah bin Mas'ud and others told us that if they learned ten verses from the Prophet, they
did not pass them on until they knew all the knowledge and deeds contained therein. . 'So,"
they said, "we studied the Qur'an and its knowledge and practice at the same time." Therefore
to memorize even one surah they need quite a long time.Anas said, 'If someone has read
317 Mabahits Fi Ulum al-Quran

surah al -Baqarah and Ali 'Imran, he becomes noble in our view." (Hadith Ahmad in his
Musnad). It took Ibn Umar eight years to memorize sura al -Baqarah. (History of Malik in al-
Muwatta '). It was all because Allah had said: (This is) a Book We sent down to you, full of
blessings, so that they reflect on its verses (Sad [38]:29) and then do they not memorize the
Qur'an? ( an-Nisa '[4]: 82 ). understanding its meaning is impossible. In addition, according to
custom it is impossible for a people to read a book on science such as medicine and
mathematics without them understanding it or asking for an explanation. So what about the
Kalamullah which is their protector, the key to safety and happiness and the foundation for
upholding religion and their world?

Among the tabi'in there are those who take the entire interpretation from the Companions.
Mujahid narrated, 'I read the Mushaf to Ibn Abbas three times, from the opening (Fatihah) to
the closing. I stopped at each verse to ask him questions that pertained to it.”

B. Disagreements about the interpretation of bil-ma'sir

The interpretation of bil-ma'sir revolves around the narrations quoted from the predecessors
of this ummah. Differences of opinion between them are very few in number compared to
those that occurred between generations after. Even then most of these differences only lie in
the editorial aspect while the meaning remains the same, or only in the form of interpretations
of common words with one of the meanings they cover as an example.

Says Ibn Taimiyah :

Differences of opinion in interpretation among the Salaf are few in number. And in general the
difference only connotes varied, not contradictory. These differences can be classified into
two types:

First, a commentator among them expresses the meaning of a word with a different editorial
from the editorial of the other interpreters and each editorial refers to a different meaning but
the meaning of all is the same. For example the interpretation of the word as-sirat al-mustaqim
. Some interpret it with "Qur'an", meaning to follow the Qur'an, while others with "Islam". These
two interpretations are the same, because Islam is following the Qur'an. It's just that each
interpretation uses properties that are not used by the others.
318 Mabahits Fi Ulum al-Quran

Second, each interpreter interprets general words by mentioning some of the various
meanings as examples and to remind listeners that it contains various meanings. For example,
the interpretation of God's word:

“*Then We passed the Book on to those whom We chose among the servants. We. But among
them there are those who persecute (unjust) themselves, there are those who are moderate (
muqtasid ) and there are those who are at the forefront ( sabiq ) in doing good." (Fatir [35]:32).
It is said, "Sabiq" is a person who prays at the beginning of time, ' mugqtasid '" is a person
who prays in the middle of time, while "zalim" is a person who ends the Asar prayer until the
sky is yellow. Another commentator said, '' sabiq ' is a person who does good by giving alms
in addition to zakat, '' muqtasid ”' is a person who only fulfills the obligatory zakat, and "zalim"
is someone who is reluctant to pay zakat.

Differences of opinion are sometimes caused by a word containing two meanings, such as the
word ' as'as which means the coming of the night and its departure. Or because some of the
pronunciations used express meanings that are close together. For example the word tubsal
, some interpret it with tuhbas (detained) and some others with turhan (mortgaged, used as
collateral). Each of these interpretations is close to one another.

Isra'iliyat stories

Differences of opinion among commentators sometimes occur on things that are not useful
and do not need to be known, namely the actions of some commentators who quote isra'iliyat
stories from Ahl al-Kitab. For example, their differences regarding the names of the inhabitants
of the cave, the color of the dogs and their number. Yet regarding this matter Allah has said:

”'Say: 'My Lord knows best their number; no one knows their (number) except a few.'” ( al-
Kahf [18]:22).

Khidir killed , the names of the birds that God gave life to Abraham, the type of wood of Moses'
stick and so on. Such things are only known through digging . Therefore what is quoted with
authentic narrations from the Prophet may be accepted, and if there are no valid quotations
we should remain silent ( tawaqquf ) even though our hearts feel inclined to accept what is
quoted from the Companions, because their quotations from the People of the Book are
relatively less than those quoted tabi'in.
319 Mabahits Fi Ulum al-Quran

D. Status interpretation bil-ma'sir

Tafsir bil-ma'sir is an interpretation that must be followed and guided by because it is the true
path of knowledge and is the safest way to protect oneself from slipping and going astray in
understanding the Book of Allah. Narrated from Ibn Abbas, he said: There are four kinds of
interpretation; interpretations that the Arabs can know through their language, interpretations
that must be known by everyone, interpretations that can only be known by the scholars and
interpretations that it is absolutely impossible for anyone other than Allah to know.”

The first is the interpretation which refers to their speech through language explanation. The
second type is the interpretation of verses whose meaning is easy to understand, namely the
interpretation of texts that contain strict shari'a laws and arguments for monotheism. For
example, everyone must know the meaning of monotheism from the verse: So know that there
is no god but Allah ( al-Qital [47]:19), even though he does not know that this sentence is
expressed in the pattern " nafy " and "istisna'" indicating the meaning of hasr (restrictions,
restrictions ).

The third type is interpretation which refers to ijtihad which is based on evidence and
arguments, not only on ra'y alone, such as explanations of mujmal verses or words,
specialization of general verses and so on. While the fourth type is interpretation that revolves
around supernatural matters, such as when the doomsday will occur and the nature of the
spirit.

Ibn Jarir at-Tabari also stated the same thing. he said:

Based on the explanation of Allah, the Most High , it is clear that among the contents of the
Qur'an that was revealed by Allah to His Prophet, there are verses whose ta'wil cannot be
known except by the explanation of the Prophet. For example the ta'wil on all the verses that
contain various obligatory commands, recommendations ( nadb ) and appeals (irsyad) -
prohibitions, rights functions, laws, limits on obligations, degree of obligation for some
creatures to others and other laws contained in the verses of the Qur'an which cannot be
known except by the explanation of the Prophet to his people. No one may interpret things like
this without an official explanation from the Messenger of Allah, either explicitly or with
evidence that can be used as a guide by the people to interpret.

Among them there are also things whose ta'wil is not known except by Allah, the One and the
Almighty . For example news about the occurrence of an event and times to come, such as
320 Mabahits Fi Ulum al-Quran

the time of the doomsday, the blowing of the trumpet, the descent of Jesus the son of Maryam
and other similar things...

"They ask you about the Day of Judgment, 'When will it happen?' Say: 'Surely the knowledge
of it is with my Lord; no one can explain the time of his arrival besides Him . .' They ask you
as if you really know . ( al-A'raf [7]:187)...

Likewise, among the contents of the Qur'an there are those whose ta'wil can be known by
anyone who has knowledge of the language in which the Qur'an was revealed. This can be
exemplified by information about the issue of i'rab , knowledge of musammad (meaning)
through the names (words) that are certain and do not have double meanings and knowledge
about a subject through its special characteristics that other subjects do not have. . Such
things are certainly known by every person who is an Arabic expert. For example, if someone
hears someone reading, 'And if it is said to them: 'Do not cause mischief in the earth,' they will
reply: 'Surely we are the ones making repairs.' Remember, actually they are the ones who do
damage, but they are not aware." ( al -Baqarah [2]: 11-12), of course he knows, the meaning
of ifsdd (creating damage) is things that must be abandoned because they can be harmful,
and islah (improvement) is an act that should be done because it will bring benefits, even
though he does not really understand the essence of the meanings which Allah classifies as "
irsad " and which are classified into "islah".

E. Tafsir bir- ra'yi

The interpretation of bir- ra'yi is an interpretation which, in explaining its meaning, the
interpreter only adheres to his own understanding and conclusions (istinbat) which are based
solely on ra'yu . This category does not include understanding (of the Qur'an) that is in
accordance with the spirit of the Shari'ah and is based on its texts. Ra'yu alone that is not
accompanied by evidence will lead to deviations from the Book of Allah. And most people who
carry out interpretations in this spirit are experts on heresy , adherents of schools of falsehood.
They use the Qur'an for interpretation according to their personal opinion which has no basis
in the form of the opinion or interpretation of the scholars of the Salaf, Companions and tabi'in.
This group has written a number of commentary books according to the main points of their
schools, such as the interpretation (works) of Abdurrahman bin Kaisan al -Asam, al-Juba'i ,
'Abdul Jabbar, ar-Rummani , Zamakhsyari and so on.
321 Mabahits Fi Ulum al-Quran

Among them there are those who write their commentaries in beautiful expressions and infuse
their schools of thought into sentences that can deceive many people, as did the author of
Tafsir al-Kasysyéf in inserting his mu'tazilah understanding , although there are also those
who use words that lighter than the others. Among them there are also the Kalam Experts who
interpret the "nature verses" according to their school's taste. This group is closer to the Ahlus
school of thought. Sunnah than to Mu'tazilah . But if they bring an interpretation that is contrary
to the schools of friends and tabi'in, then in fact they are no different from the Mu'tazilah and
other heretical scholars.

F. Status of the interpretation of bir- ra'yi

Interpreting the Qur'an with ra'yu and ijtihad alone without any valid basis is illegitimate, it is
not permissible. Allah says:

"And do not follow what you have no knowledge of." ( al -Isra' [17}:36) The Messenger of Allah
said:

"Whoever says about the Qur'an according to his own opinion or According to what he does
not know, let him take his seat in hell." In another editorial stated, " Whoever says about the
Qur'an with ra'yunya , even though it turns out to be true, he has made a mistake."

Therefore, the salaf objected, reluctantly, to interpret the Qur'an with something they do not
know. From Yahya bin Sa'id narrated, from Sa'id bin al -Musayyab, when he was asked about
the interpretation of a verse of the Qur'an he replied: "We will not say anything about the
Qur'an."

Abu 'Ubaid al -Qasim bin Salam narrated, Abu Bakr Siddiq was once asked about the meaning
of the word al-abb in the word of Allah, wa fake wow abban (' Abasa [80]: 31). He replied,
"Which sky will protect me and which earth will support me, if I say something about
Kalamullah that I do not know?"

At- Tabari explains:

All of the above narrations serve as proof for the truth of our opinion, that interpreting the
verses of the Qur'an whose meaning is not known except with the explicit explanation of the
Prophet or with the arguments he established for that purpose, no one is allowed to interpret
322 Mabahits Fi Ulum al-Quran

them according to his own opinion. Even if he does so, even if it is correct and correct, he is
still considered to have made a mistake because he spoke (about the Qur'an) with his own
opinion. This is due to the fact that the accuracy and truth of his opinion is not convincing, but
is only conjecture and guesswork. And a person who says something about Allah's religion
according to mere speculation means that he has said something about Allah that he does not
know. Whereas in His Book Allah has forbidden such actions for His servants:

“Say: 'My Lord only forbids heinous acts, both visible and hidden, acts of sin and violation of
human rights without good reason; (forbid) you associating with Allah something that He did
not send evidence about and (forbid) you say about Allah something that you do not know.'” (
al-A'raf (7]:33).7!

These narrations and similar reports from salaf figures are interpreted as their reluctance to
talk about interpretations with something they do not know. But when it comes to things they
know, both in terms of language and syara ', they do it without feeling guilty. Because of that
quite a lot was narrated from them and others a number of opinions about interpretation. This
is not seen as contradictory because they talk about what they already know and keep silent
about what they do not know. That is mandatory for every human being. However, if the valid
interpretation of bilma'sur is abandoned and switches to an opinion based solely on ra'yu ,
then this is an act of evil. In this regard, Ibn Taimiyah emphasized, "Strictly speaking, anyone
who switches from the friends and tabi'in schools and their interpretations to something that
violates them, he has committed wrongdoing and even heresy , because they are the ones
who know best about the interpretation of the Qur'an." and its meanings as they also
understand more about the truth brought by the mission of the Messenger of Allah.

At- Tabari further emphasized :

The mufasir who is most entitled to the truth in interpreting the Qur'an whose interpretation
can be known by humans is the mufasir who has the firmest argument regarding what he
interprets and interprets , because his interpretation is based on the Messenger of Allah, not
on others. That is, based on reports that are confirmed to have come from the Messenger of
Allah, either through plenary references ( mustafid ) if any, references by people who are firm
and trustworthy if there are no complete references , or with arguments that guarantee the
validity of the references . Furthermore, it is the mufasir who has the most valid evidence and
argumentation, in terms of what he translates and explains, namely the mufasir who interprets
the Qur'an according to the rules of language, both by tending to standard Arabic verses and
by paying attention to their speech and language which is perfect and famous. This applies to
323 Mabahits Fi Ulum al-Quran

all penta'wil and mufasir as long as their interpretations and interpretations do not come out
of the opinions of the salaf; companions and priests, and did not deviate from the interpretation
of the Khalaf; tabi'in and scholars of the people.

Isra'iliyat

Jews have religious knowledge that comes from the Torah and Christians also have religious
knowledge that comes from the Bible. Quite a number of Jews and Christians have sheltered
under the banner of Islam since the birth of Islam, while they still maintain good religious
knowledge.

Meanwhile, the Qur'an covers many things contained in the Torah and the Bible, especially
those related to the stories of the Prophets and the news of the earlier people. However, in
the Qur'an these stories are only presented briefly with an emphasis on aspects of advice and
lessons, not disclosing them in detail and detail, such as the dates of events, names of
countries and names of individuals. While the Torah and the Bible put it at length by explaining
the details and parts.

When the People of the Book converted to Islam, they brought their religious knowledge in the
form of stories and religious stories. And when reading stories in the Qur'an they sometimes
describe the details of those stories that are contained in their books. The friends pay attention
to the stories they tell, according to the Prophet's message:

"Do not justify (the testimony) of the People of the Book and do not belie them, but say, 'We
believe in Allah and in what was revealed to us'..." (Hadith Bukhari).

Furthermore, sometimes there is a dialogue between them and the People of the Book
regarding some details of these stories. And the Companions accept some of these details as
long as they are not related to faith or law. Then they also told it because in their opinion this
was permissible based on the words of the Apostle:

"Convey from me even if it's only one verse. And tell it from the Children of Israel because that
is not prohibited. But whoever lies on my behalf on purpose, get ready to occupy his place in
hell!" (Hadith Bukhari).
324 Mabahits Fi Ulum al-Quran

That is, tell from the Children of Israel something that you do not know is a lie. While the
meaning of the first hadith, "Do not justify the People of the Book and do not belie them...", is
applied to things that are told by them that may be true and may also be lies. Thus, there is
no conflict between the two traditions.

The news told by the People of the Book who converted to Islam is called Isra'iliyat , bearing
in mind that the Jews (Bani Israil) are the most dominant, not the Christians. This is because
the exodus of the Jews was more numerous because their mixing with the Muslims had started
since the birth of Islam, in addition to migrating to Medina (a place where many Jews settled).

Actually the Companions did not take from the People of the Book detailed reports for
interpreting the Qur'an except in very few quantities. However, when the tabi'in came and
many of the People of the Book embraced Islam, the tabi'in took a lot of news from them. Then
the attention and attention of the commentators after the tabi'in towards Isra'iliyat increased.
Regarding this Ibn Khaldun describes it as follows: 'When they want to know something that
the human soul longs for, namely about the law of cosmic causality, the beginning of creation
and the mysteries of the natural world of existence, they ask it from the People of the Book
before them; Jews who follow the Torah and Christians who follow their religion... Thus, the
commentary is full of excerpts from them...”

isra'iliyat stories they adopted, even though some of them were incorrect and false. Therefore,
people who read their commentary books should leave what is useless and not quote again
except for things that are really advocated and have proven the validity of the excerpt and the
truth of the message.

The story of Isra'iliyat is mostly narrated from four people; Abdullah bin Salam, Ka'bul Ahbar ,
Wahb bin Munabbih and Abdul Malik bin Abdul 'Aziz bin Juraij . The scholars differed in
recognizing and believing in the People of the Book; there are those who denounce (disable,
reject) and some who believe (accept). The biggest difference of opinion is about Ka'bul Ahbar
. While Abdullah bin Salam is the smartest person and the highest position. Because of that
Bukhari and other hadith experts hold on, believe it. In addition, he was not accused of bad
things like that of Ka'bul Ahbar and Wahb bin Munabbih .

Sufi interpretation
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If what is meant by tasawwuf is ritual behavior performed to purify the soul and distance
oneself from worldly splendor through zuhud, austerity and worship, then this is something
that is undoubtedly, if not said to be highly preferred. However, today " tasawwuf " has become
a special theoretical philosophy that has nothing to do with wara', piety and simplicity, and its
philosophy also contains ideas that are contrary to Islam and its beliefs. This is what we mean
by tasawwuf in this discussion, and This also has an influence on the interpretation of the
Qur'an.

Ibn ' Arabi is seen as a major figure of theoretical philosophical tasawwuf . He interpreted the
Qur'anic verses according to his tasawwuf theories , both in his popular commentary and in
other books attributed to him, such as the book al-Fusus . And he is one of the adherents of
wihdatul exist.

For example, in interpreting Allah's word regarding Idris as:

"And We have raised him to the highest place." (Maryam [19]: 57), he said, 'The highest place
is the place that is rotated by the rotation of the universe, namely the orbit of the sun. That is
where Idris' spiritual maqam (place of residence)...' Then he said further: "As for the highest
position (not place) is for us, the people of Muhammad, as He has explained: You are the
highest people and Allah (also) is always with you (Muhammad [47]: 35). So the intended
height (with regard to Idris) is the altitude of the place, not the altitude of the position."

In interpreting God's word:

"O mankind, fear your Lord, who created you from a single soul..." ( an-Nisa ' [4]: 1), he said,
the meaning of "fear your Lord" is: Make the visible part of yourself as a guard for your Lord,
and also make that which is invisible to you, namely your God, as a guard for yourself. This
remembers that this matter only (consists of) reproach and praise. Therefore, be you as a
guard in reproach and make Him as your guard in praise , you will become the most civilized
person in all the worlds.”

Such and similar interpretations try to bring the texts of the verses to a meaning that is not in
line with their original meaning, and sink into distant vanity ta'wils and lead to heresies such
as ilhad (atheism) and deviation.
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Isyari interpretation

Among the Sufi groups, there are those who claim that the spiritual riyadah (practice) that a
Sufi does for himself will convey it to a level where he can reveal the holy signs that are behind
the Qur'anic expressions, and will also pour into his heart, from the abundance of occult,
subhani knowledge brought by verses. That is what is called Tafsir Isyari . Each verse has a
zadhir meaning and an inner meaning. What is external is what is immediately easy for the
mind to understand before anything else, while what is spiritual is the hidden signs that are
only visible to the magician. If the interpretation of this isyari incorporates vague hints it will be
a mistake, but as long as it is a good indication and is in accordance with what is shown by
the zahir of the Arabic language and is supported by proof of its validity, without conflict, then
it can be accepted.

isyari's interpretation is what was narrated from Ibn Abbas, who said:

Umar invited me to join the old leaders of the Badr war veterans. It seemed that some of them
didn't like my presence and said, '"Why did you put this little boy to join us when we also have
children of the same age as Umar replied, "He is just like you know.' One day Umar called me
and put me in their group. I am sure that Umar called me solely to "show off" me to them. Then
he said, "What do you think about the word of Allah, When Allah's help comes and victory ... (
an-Nasr [110]:1)?” Some of them said, "We were ordered to praise Allah and ask His
forgiveness when we receive help and victory." While some others are silent, do not say
anything. Umar then asked me, ''Is that your opinion, O Ibn Abbas? ”'No', I replied. 'Then what
do you think?' he asked further. I replied: "The verse shows about the death of the Messenger
of Allah who informed him of Allah. He said: When Allah's help and victory has come. And that
is a sign of the arrival of your end (Muhammad), then glorify by praising your Lord and ask His
forgiveness .. Verily, He is the Most Repentant.” So Umar said, I do not know the meaning of
the verse except what you said." (Hadith Bukhari).

Ibnul Qayyim said :

People's interpretation (which is done) revolves around three main things; interpretation of the
pronunciation, which is adopted by the muta'akhhirin ; interpretation of the meaning, which is
put forward by the Salaf; and the interpretation of signs that is followed by the majority of Sufi
experts and others. This last interpretation is not prohibited as long as it fulfills four conditions;

1) does not conflict with the meaning (zahir) of the verse,

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2) the meaning itself is valid,

3) in the interpreted pronunciation there is an indication for (the meaning of isyari ), and

4) between the meaning of isyari and the meaning of the verse there is a close relationship.

If these four conditions are met then the interpretation of the sign (tafsir isyari ) is a good
istinbat.

Gara'ibut Tafsir (Awkward Interpretation)

Among the mufasir there are those who really like to put forward words that are foreign or
strange in interpreting the Qur'an even if they deviate from the straight path and take a
dangerous path. They burden themselves with things they cannot do and rack their minds for
something that cannot be known except through tauqifi (explanations from the Prophet). So
they appeared with ignorance and misguidance which was despised by their own reason. In
the following we will only mention some of these oddities:

1). The opinion of people who say about Alif lam mim. The meaning of "Alif" is: Allah loved (
allafa ) Muhammad so much that He sent him as a Prophet. The meaning of "Lam" is:
Muhammad was reproached (long) and denied by those who opposed him. And the meaning
of "Mim" is: those who oppose and deny it are delirious because of illness ( mima ). 'Mim"
comes from the word 'mim' which means birsam (pleurisy), a disease that causes sufferers to
be delirious.

2). People's opinion about Ham mim 'ain sin gaf ( ). "Ha'" is the harb (battle) between Ali and
Mu'awiyah . "Mim" is Marwdaniyah , namely the rule of Marwan from the Umayyads. "Ain" is
the power of ' Abbasid . Sin ”: the power of the Sufyanids . And "Qaf' is the qudwah (leadership)
of the Mahdi.

3). The opinion expressed by Ibn Faurak regarding the interpretation of the word of Allah, wa
male li- yatma'inna qalbi ( al -Baqarah [2]:260): Ibrahim had a friend whom he described that
friend was his heart. So the meaning of this verse is, "So that his friend feels at ease with a
'sight' like this if he witnesses it with his own eyes."
328 Mabahits Fi Ulum al-Quran

4). Opinion of Abu Mu'az an-Nahwi about the word of Allah: Allazi ja'alalakum minasy _ syajaril
end nran (Yasin [36]: 80). He interpreted the words asy -syajar al-akhdar with Ibrahim "and
nran with nur" or light, meaning Muhammad. Moderate fa iza antum minhu tuqidun interpreted
as: then you take religion from it .