Before
talking about the relationship between tafsīr taḥlīlī
with tafsīr mauḍū'ī, let
me first express
the meaning of
tafsīr mauḍū'ī as follows:
Dr.
Muhammad Husain al-Dhahabī suggests that tafsīr mauḍū'ī
deliberate action to a specific theme in al-Qur'an, they
collect the divorce and separate
it to be studied and researched.
There are various definitions of the current researchers on the interpretation of mauḍū'ī
as follows:
1. Collecting a number of verses from various
surah which are equally talking about one particular issue. The verses are
arranged in such a manner and placed
under a theme
of discussion, and further
interpreted or analyzed by mauḍū'ī /thematic.[1]
2. The discussion on a surah thoroughly and
fully by explaining what it means by a general or particular, to explain the correlation between the various issues that contain that letter appears in the form completely and thoroughly intact.[2]
3. The science which deals with rules or laws based on God's purposes contained in al-Qur'an, whether in one or more surah.[3]
4. Explanation of a set of verses of al-Quran that talk about a particular theme, the association in one destination. The verses were sorted (if possible)
and then given a description, specified, and explained the wisdom of the Shari'a and provisions contained therein, along with a perfect knowledge of all
the themes that
are scattered in al-Qur'an.[4]
These
definitions imply that the area of research and learning in tafsīr mauḍū'ī was limited to a
specific theme from the crevices of a particular
surah or some surah or in the whole of al-Qur'an.
If
we look at the meaning of tafsīr tahlīlī, we can find areas that learning and
the emphasis are widespread, and then what is the relationship between
the two tafsir of this? Verily the relationship between various kinds of interpretation is very strong, it cannot be separated so that
disconnect between the proximity of everything. Each method has a field of
interpretation, means and results. This is because the field
of research is one the
word of God, and
purpose pursued by an
mufassir is also
one is revealed
the purpose of God
toward in the verses of
al-Qur'an according to the levels
of human capabilities, it's just there is a little different to their system to a destination the difference is not to split the difference and contrast, but the
difference in strengthening diversity and enrichment.
Among
the kinds of tafsīr, there is considered
as a
basis to go to the other,
then a mufassir
who examine any
tafsīr is inseparable from this tafsīr.
Therefore, a
researcher who researched on tafsīr ijmālī,
or tafsīr mauḍū'ī or tafsīr muqārin
can not separate from tafsī taḥlīlī. This is because
tafsī taḥlīlī made to know the instruction of word
in language and personality, and introduces the relationship between words in a sentence, between
sentences in one
verse and between
the verses in one surah. Similarly,
it is to introduce various qirā'at and its effect on
the meaning of the verse
and i'rab aspects
and role the structure of language and qira'at, i'jaz
al-Qur'an and other aspects that can help to clarify the meaning and clarify
purpose.
People who
want to interpret
the verses of
al-Qur’an globally also can not
reveal who wish to put forward the theme of verse in his own way. Similarly, to
bring meaning and
to issue the guidance of Allah is
also not easy
for not mastering
the details of the above,
they are the issue
of tafsīr taḥlīlī to
clarify the intended
meaning, then packaging it
with the arrangement
of language that
appropriated with cultural
knowledge for the mukhāṭab (the people who
talk to).[5]
This
seems clear that the relationship between tafsīr taḥlīlī
and tafsīr mauḍū'ī is very strong relationship that is like a
building with a foundation that cannot be separated from its foundation. Tafsīr
mauḍū'ī
regarded as a fruit of all tafsīr. Therefore, he is considered to be in the last period
of the previous
period in a
specific study. In
addition, the instructions analysis
generally indicates preliminaries of taḥlīlī than mauḍū'ī.
It is clear to the researchers.
When a mufassir gathers signs associated with a
particular theme, then he
should return to the spelling-pronunciation indicators that express on this theme with a
clear shape of a signal or signals. Or that include the common theme of this
text or the results from the use of these words.
It
is often that a sentence or a paragraph is used in two different places and
he had instructions
that differ according
to place and context of instructions elsewhere.
Therefore,
in order the researchers found the color of the tafsīr, that is
tafsīr mauḍū'ī then
he must know well how the
opinion of the commentators who wrote about the
analysis of the
verses of al-Qur'an.[6] Thus, tafsir
taḥlīlī is
one source of
tafsīr mauḍū'ī or
one of the first stepping stone
and the first material for this tafsīr.
[1] Abdul Hayy
al-Farmawi, Bidāyah fī
Tafsīr Mauḍū’i p. 52.
Muhammad Mahmud Hijazi, Al-Waḥdah Al-Mauḍū’iyyah fi Al-Qur’ān
Al-Karīm. Cairo: Dar
al-Kutub al-Hadistah, first
edition, 1390 hijr, p. 25.
[2] Abdul Hayy Al-Farmawi, Bidāyah
fī Tafsīr Mauḍū’i, p 51. Look also Mahmud
hijazi, Al-Waḥdah Al-Mauḍū’iyyah fi Al-Qur’ān Al-Karīm, p 23-24
[3] Abd Al-Sattār
Fathullah Said, Al-Madkhal
ilā at-Tafsīr al-Mauḍū’ī (Kairo:
Dar an-Nasyr wat-Tauzi’ al-Islamiyyah, 2nd
edition, 1999), p
20. Compare with
Mustafā Muslim, Mabāhith fī
Tafsīr Mauḍū’ī, p 16.
[4] Zahir bin
Awwad Al-Ma’i, Dirāsat fī
Al-Tafsīr Al-Mauḍū’ī
(Riyadh: Maktabah Al-Imam Muhammad Bin Saud Al-Islamiyyah, 1404
H), p 7.
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