CHAPTER II

METHODS AND COLORS OF QUR’ANIC INTERPRETATION IN

INDONESIA

The development of the interpretation of the Qur'an from time to time was

certainly experiencing a shift, both in terms of methods, colors and characteristics. In

this chapter, we will explain the development of interpretations in Indonesia along

with the method used and the color that characterize each of these interpretations.

Before entering into the discussion, in this chapter we will explain first about

methods and colors of interpretation generally that have been formulated by the

interpreters. Besides that, it will also be discussed about tafsīr in the millennial era,

especially regarding the use of social media as a new means of conveying the

interpretation ideas of the Qur'an.

A. Interpretation Methods (al-Manhaj al-Tafsīr)

As we know that the method of interpretation is the way of mufassir in

interpreting the Qur'an and arranging it in tafsīr work. Interpretation method contains

a set of rules that must be considered when interpreting the verses of the Qur'an. 1 In

this case al-Farmāwi divides the method of interpreting the Quran into four types,

1
Nashruddin Baidan, Metodologi Penafsiran al-Qur’an (Yogyakarta: Pustaka Pelajar, 1998),
2.
namely: 1) tahlīlī (analytical); 2) ijmālī (global); 3) muqāran (comparative); and 4)

mawdhu'iy (thematic).2

1. Analytical Method (Tahlīlī)

Etymologically, tahlīlī comes from the word hallala-yuhallilu-tahlīlan,

which means decompose and to analyze.3 While in terms of terminology,

according to Abdul Hayy al-Farmawi the method of the tahlīlī is an interpretation

that explains verses of the Qur'an from all aspects and reveals all the intentions

and objectives. Mufasir explains the Qur'an verse by verse, surah by surah

according to the order in the Mushaf. Start by explaining the meaning of

vocabulary, mentioning the meaning of the sentence, the target of sentences that be

aimed to, exploring the correlation between verses, using asbabunnuzul and

narrations from Rasulullah, his companions and tabiin concerning to the

explanation of the verse, and occasionally using the discussion language in order

to understand verses of the Qur'an.4

Then according to Muhammad Baqir Sadr, the tahliliy method is a method

that explain the content of verses of the Qur'an from various aspects, according to

views, inclinations, and desires of the mufassir which be served in accordance with

the order of verses in the Mushaf. With this method, the mufassir explains the

verse little by little in detail, using various effective means to interpret the Qur'an,
2
‘Abd al-Ḥayy al-Farmāwī, al-Bidāyah fī al-Tafsīr al-Maudhū’iy (Cairo: Mathba’ah al-
Hadhārat al-‘Ārabiyah, 1997), 23.
3
Rohi al-Ba’albaki, al-Mawrid a Modern Arabic-English Dictionary (Beirut: Dar al-‘Ilm lil-
Malayin, 1995), 486.
4
See Abdullah Karim, Metodologi Tafsir al-Qur’an (Banjarmasin: Comdes Kalimantan,
2011), 99. Also see Abdul Hayy al-Farmawi, al-Bidayah fi Tafisr Mawdhu’i, 19.
such as the use of lexical meanings, hadiths and other verses which are considered

to have similar words or terms with verses that are currently interpreted.5

From the definition above, it can be concluded that the tahlili (analytical)

interpretation method is interpreting verses of the Qur'an according to the order in

the Mushaf by using analysis of various things according to the tendency of the

interpreter.

The characteristics of the tahlīli interpretation are as follows:

a. Following the orderly verses and surah as contained in the Mushaf,

b. Discuss verses from all aspects, titles or topics of discussion, according to the

order in the Mushaf,

c. In the method of tahliliy the mufasir explains recitations and verses of the

Qur'an according to the expertise and views of the exegete (mufassir),

d. It is difficult to thoroughly discuss a title or topic of discussion, because the

explanation of aspects of the title in a verse is incomplete, and sometimes it

needs to be explained that the full discussion is in the previous or the

following verses,

e. The discussion of the munasabah ranges from the matching of the verses

which are interpreted with the verses that were previously located in the

Mushaf, although sometimes it is later be revealed,

5
Muhammad Baqir ash-Shadr, al-Madrasah al-Qur’aniyah, 21.
 f. It is not easy to understand a title or topic of discussion in tahliliy method,

because the title or topic is spread in several verses from various surah, so the

discussion is disjointed and repetitive.6

The advantages of the tahlīlī method are 1) broad scope of discussion and

2) contains various ideas. While the deficeincies of the tahlīlī method are 1)

making the instructions of the Qur’an being partially, 2) producing subjective

interpretations, and 3) contain israiliyyat7 thoughts.8

Among the commentaries that use this method are: Ma’ālim al-Tanzîl by al-

Baghawî (d. 516 H), Tafsîr al-Qur’ân al-‘Adzhîm by Ibnu Katsîr (d. 774 H), al-Durr

al-Mantsûr fî al-Tafsîr bi al-Ma’tsûr by al-Suyûthî (d. 911 H), Tafsîr al-Khâzin

karya al-Khâzin (d. 741 H), Anwâr al-Tanzîl wa Asrâr al-Ta’wil by al-Baidhâwiy

(d. 691 H) and others.9

2. Global Method (ijmālī)

Etymologically, the word ijmālī means summary, global, general, and

generic.10 There are similarities between Tafsīr Ijmālī and Tahlīlī, because both of

them discuss the verse of the Qur'an with sequentially, in accordance with the

orderly passage in the Muṣḥaf. Dr 'Abd al-Hayy al-Farmāwī define the

6
Abdullah karim, Metodologi Tafsir Al-Qur’an, 63.
7
Israiliyyat is the plural form of the word isrā'īliyyah, a ratio to the Children of Israel.
Penisbahan in this case is at the end of the compound word, not in the beginning. The Children of
Israel are the children of Ya'qub a., Starting from their descendants to the time of Mūs. A. and the
prophets thereafter, the time of Isa a., and the time of the Prophet Muhammad.. See Muhammad Ibn
Muhammad Abū Shahbah, Isrāīliyyāt wa al-Maudhū’āt fī Kutub al-Tafsīr (Kairo: Maktabah al-
Sunnah, 1408 H), 12.
8
Nashruddin Baidan, Metodologi Penafsiran al-Qur’an, 53-60.
9
Samsurrohman, Pengantar Ilmu Tafsir, 121.
10
Rohi al-Ba’albaki, al-Mawrid a Modern Arabic-English Dictionary, 41.
 "Explanation of verses to express meanings in brief".11 Mufassir with this method

gives an explanation to the expression easier and clearer. Also included sabab al-

nuzūl of hadith of the Prophet or atsar of ṣaḥabat. The explanation put forward in

simple language and easy to understand. In addition to these methods has

advantages but also has its limitations, since it can’t reveal the Qur’an clue about

the problem completely, because the user instructions contained in some verses

and even in some chapters.12

Characteristics of the ijmali method are as follows:

a. Following the order of verses according to the order in the muṣḥaf

b. More like a ma’nawi translation, so the mufassir does not hold on to the

meaning of vocabulary

c. The mufassir emphasizes the explanation of the general meaning

d. If needed, the mufassir suggested tools, such as asbāb al-nuzūl.

e. The interpretation is not so far with the siyaq al-Qur'an, likewise the form of

vocabulary and speech used.13

Advantages of the ijmālī method are 1) practical and easy to understand,

2) free from israiliyyat thought, and 3) familiar with the language of the Qur'an.

11
‘Abd al-Hayy al-Farmāwī, Al-Bidāyah Fī Tafsīr al-Maudhū’iyyah, 43.
12
‘Abd al-Hayy al-Farmāwī, Al-Bidāyah Fī Tafsīr al-Maudhū’iyyah, 43-44. See also Fahd
bin ‘Abd ar-Rahmān bin Sulaimān ar-Rūmī, Buhūts Fī Ushūl al-Tafsīr wa Manāhijuhu, 59.
Muhammad Quraish Shihab, Kaidah Tafsir, 381.
13
Samsurrohman, Pengantar Ilmu Tafsir, 119.
 While deficiencies of the ijmālī method are 1) making the Qur'an's instructions

partial and 2) there is no room for adequate analysis.14

Among commentaries that use the ijmālī method are Tafsīr al-Jalālain by

Imam Jalāluddīn al-Mahalliy (864 H) and Jalāluddīn al-Suyūthi (911 H), Taisīr al-

Karīm al-Rahmān fī Tafsīr Kalām al-Mannān by Abdurrahmān as-Sa'dy, Al-Tafsīr

fī Ahādīts al-Tafsīr by Muhammad al-Makkī al-Nashiri, Tafsīr al-Qur'ān al-Karīm

by Muhammad Farid Wajdi, Tafsīr al-Wasith by Ishdar Majma' al-Buhuts al-

Islamiyah and others.15

3. Comparative Method (muqāran)

The word al-Muqāran are ism fa'il of qarana word, which according to

the language means that the comparison between the two cases.16 While in the

terminology, the muqaran method is 1) comparing the text(nash) of Qur'an verses

that are similar or editorial similarities in two cases or more, and or have different

editorial for the same case; 2) comparing the verse of the Qur'an with the hadith

which seems contradictory; and 3) comparing various opinions of the mufassir in

interpreting the Qur'an.17

The advantage of the muqāran method are 1) providing relatively broader

insights, 2) opening up to always be tolerant, 3) being able to know various

14
Nashruddin Baidan, Metodologi Penafsiran al-Qur’an, 22-27.
15
Lihat Samsurrohman, Pengantar Ilmu Tafsir, 120. M. Quraish Shihab, Kaidah Tafsir, 381.
Nashruddin Baidan, Metodologi Penafsiran al-Qur’an, 13. ‘Abd al-Hayy al-Farmāwī, Al-Bidāyah Fī
Tafsīr al-Maudhū’iy, 35.
16
Mu’jam al-Wasith, 730.
17
Nashruddin Baidan, Metodologi Penafsiran al-Qur’an, 65; ‘Abdussatār Fathul Sā’id, al-
Madkhal ilā al-Maudhū’iy (Kairo: Dār al-Tauzī’ al-Islāmiyah, 1991), 17; ‘Abd Hayy al-Farmāwi, al-
Bidāyah fī al-Tafsīr al-Maudhū’ī, 45.
 interpretations, and 4) making the mufassir more careful. While the deficiencies of

the muqāran method is 1) unsuitable for beginners, 2) unsuitable for solving

contemporary problems, and 3) giving to the impression of repeating the opinion

of the mufassir.18 In all the advantages and limitations of al-Tafsīr al-Muqāran is

Islamic intellectual treasures that can be used to expand the horizons of the al-

Qur'ān.19

Among commentaries that use the muqāran method are Jāmi 'al-Bayān fī

Ta'wīl al-Qur'ān by Ibn Jarīr al-Tabariy, Tafsīr al-Qur'ān al-'Azhīm by Ibn Katsir,

Adhwā' al-Bayān fī Īdhāh al -Qur'ān bi al-Qur'ān by al-Syanqithi, Tafsīr al-Tafsīr

by Abu Abdirrahman Ibn Uqail al-Zhahiri, and others.20

4. Thematic Method (mawdhu'iy)

Mawdhū'ī derived from the word Mawdhū'ī which are lexical meaning the

title or theme. Plus "Ya Nisbah" and then it changed into something that is

anchored in the particular theme. The criteria of Mawdhū'ī method is to collect

verses Qur'an become the one target, and put on a special theme, verse composed

by orderly descent, and give explanations, comments and take the essence with

regard because the decline in verse, the correlation with verses of the previous

18
Nashruddin Baidan, Metodologi Penafsiran al-Qur’an, 142-144.
Fahd bin ‘Abd ar-Rahmān bin Sulaimān ar-Rūmī, Buhūts Fī Ushūl al-Tafsīr wa
19

Manāhijuhu, 60-62. Muhammad Quraish Shihab, Kaidah Tafsir, 382. ‘Abd al-Hayy al-Farmāwī, Al-
Bidāyah Fī Tafsīr al-Maudhū’iyyah, 45-46.
20
Samsurrohman, Pengantar Ilmu Tafsir, 123.
 paragraph. In this case the mufassir are required to have the in-depth knowledge

on the theme.21

Muhammad Quraish Shihab said that the method with Mawdhū'ī method

like "Rice Box" which is directly presented to guests, in contrast to Tahlīlī

presented in the form of "buffet", because tahlīlī method explain all aspects of the

verse is interpreted in accordance with wishes and trends of the mufassir. Starting

from the vocabulary, sabab al-nuzūl, absurd, until he came to the lesson and the

lesson it contains. And vice versa with no direct method commentators Mawdhū'ī

eyes to everything contained verses, but limited to the content of the paragraph

relating to the theme set, nor serve absurd paragraph, except absurd meaning of

paragraph discussed with another verse.22

Commentaries with Mawdhū'ī method divides into three kinds:

1) Commentators of Mawdhū'ī min Khilāl Qur'an al-Karīm, who meant is a

theme taken from Qur’an expression.

2) Tafsīr al-Mawdhū of Surah Wahidah, making the theme of the Qur'an as a

common underlying theme, and then divided to sub-themes was extracted

from the sets verse, which addresses a specific part of the theme.

3) Tafsīr Surah al-Mawdhū'ī li Qur'āniyyah, that the theme is an interpreter

conclusion of the Qur'anic concepts.

21
‘Abd al-Hayy al-Farmāwī, Al-Bidāyah Fī Tafsīr al-Maudhū’iyyah, 52and 62. See also Fahd
bin ‘Abd ar-Rahmān bin Sulaimān ar-Rūmī, Buhūts Fī Ushūl al-Tafsīr wa Manāhijuhu, 62-65.
Muhammad Quraish Shihab, Kaidah Tafsir, 385. See also ‘Abdul Mustaqim, Epistemologi Tafsir
Kontemporer, (Yogyakarta: Lkis, 2010), 68.
22
Muhammad Husain al-Dzahabī, ‘Ilmu al-Tafsīr, (w.p. : Dār al-Ma’ārif, w.y.), Muhammad
Quraish Shihab, Kaidah Tafsir, 390-392.
 Interpretations of sura al-Mawdhū'ī li Qur'āniyyah nothing in common

with commentary Mawdhū'ī min Khilāl Qur'ān al-Karīm, but differ in determining

the theme. If commentary Mawdhū'ī min Khilāl Qur'ān al-Karīm based expression

used by Qur’an own. But for interpretation of sura al-Mawdhū'ī li Qur'āniyyah

theme is the conclusion of the interpreter itself, after studying the concepts of al-

Qur'ān.23

According to Nashruddin Baidan, the interpretation was aimed at

resolving issues that were completely resolved so that a conclusion could be

obtained that could be used as a guide; both for the interpreter themselves, as well

as for readers and listeners even by the people as a whole. Because the goal is to

be able to solve the problem that are being experienced by the people, then in the

modern century the scholar are more enthusiastic to use the maudhūiy method than

the other method.24

Advantages of the maudh'iy method are 1) answering the challenge of the

time, 2) practical and systematic, 3) dynamic, and 4) making understanding

complete. While deficiencies of the maudh'iy method are 1) cutting off the verse of

the Qur'an and 2) limiting the understanding of the verse to one theme.25

Among commentaries that use the mawdhu’i method are Qadaya al-

‘Aqidah fi Du’i Surah Qaf by al-Kilaniy, Qadaya al-Mar’ah fi Surah al-Nisa’ by

Fahd bin ‘Abd ar-Rahmān bin Sulaimān ar-Rūmī, Buhūts Fī Ushūl al-Tafsīr wa
23

Manāhijuhu, 66-68.See also Muhammad Husain al-Dzahabī, ‘Ilmu al-Tafsīr, 69.

24
Nashruddin Baidan, Wawasan Baru Ilmu Tafsir (Yogyakarta: Pustaka Pelajar, 2005), 383.
25
Nashruddin Baidan, Metodologi Penafsiran al-Qur’an, 165-168.
 Muhammad Yusuf and Surah al-Waqiah wa Manhajuha fi al-‘Aqa’id by Mahmud

Garib, Al-Insān fī Qur’an and Al-Mar’ah fī Qur’an by Mahmud 'Abbas al-'Aqqād,

Al-Ribā fī Qur’ān by Abu' ‘Alā al-Mawdudī, Al -'Aqīdah min Qur'an by Abu

Zahra, Al-Washāyā by Mahmud al-'Asyr work Syalthūt. In Indonesia, we also

encountered such Wawasan al-Qur'an by Muhammad Quraish Shihab and

Ensiklopedia Qur’an by Dawam Raharjo.26

B. Interpretation Colors (al-Lawn al-Tafsīr)

Previously, the methods of interpretation had been discussed, which are used

as a medium that must be applied to achieve the goal. Now, here we will be discussed

about the color of interpretation which is the instructional goal of an interpretation.27

What is meant by the color of interpretation is a personal tendency of the

mufassir who helped to give the color of interpretation for the Qur’anic text. The

color of interpretation is a direction or tendency of certain thoughts or ideas that

dominate a work of interpretation.28 So the keywords are in the dominant or not of a

thought or idea. As human work, the diversity in the color of interpretation is

inevitable. Various factors can influence the color of interpretation of the mufassir

including; differences in tendencies, interests and motivation of Mufassir, differences

in mission carried out, differences in depth and variety of knowledge mastered,

26
‘Abd al-Hayy al-Farmāwī, Al-Bidāyah Fī Tafsīr al-Maudhū’iy, 25. ‘Abdul Mustaqim,
Epistemolgi Tafsir Kontemporer, 69. Fahd bin ‘Abd ar-Rahmān bin Sulaimān ar-Rūmī, Buhūts Fī
Ushūl al-Tafsīr wa Manāhijuhu, 69.
27
Nashruddin Baidan, Metodologi Penafsiran al-Qur’an, 10.
28
Nashruddin Baidan, Wawasan Baru Ilmu Tafsir, 388.
differences in the period and surrounding environment, differences in situations and

conditions encountered and many others differences.29

The color of interpretation has many kinds, each color has its own that

distinguish one color from another. Al-Farmawi divides the interpretation color into

tafsīr bi al-ma’tsur, tafsīr bi al-ra’y, tafsīr sufi, tafsīr fiqhi, tafsīr falsafi, tafsīr ilmi

dan tafsīr adabi ijtima’i.30 Whereas according to Abdullah Karim, tafsīr bi al-ma’tsur

and tafsīr bi al-ra’y cannot be categorized as an interpretive style, but rather an

interpretation approach.31 As for Afifuddin Dimyathi, the color of interpretation is

divided into tafsīr kalami, tafsīr fiqhi, tafsīr lughawi, tafsīr ilmi, tafsīr falsafi, ijtima’i

dan tafsīr tarbawi.32 Di samping itu, Muḥammad ‘Alī Iyāzī juga ada menyebutkan

corak yang berbeda, di antaranya yaitu tafsīr akhlāqī and tafsīr hidā’ī.33 From some

of the divisions above, here the author will explain the color of interpretation

including: tafsīr fiqhi, tafsīr ilmi, tafsīr kalami, tafsīr sufi, tafsīr falsafi, tafsīr

lughawi, tafsīr adabi ijtima’i, tafsīr hidā’ī, tafsīr tarbawi, and tafsīr akhlāqī. To find

out the understanding and characteristics of each of these interpretation color, see the

following explanation:

1. Tafsīr Fiqhī

29
Muhammad Afifuddin Dimyathi, ilmu at-Tafsīr ushuluhu wa manahijuhu, 81-82. Badri
Khaeruman, Sejarah Perkembangan Tafsir Alquran, (Bandung: Pustaka Setia, 2004), 107.
30
Al-Farmawi, 20.
31
Abdullah Karim,
32
Afifuddin dimyathi, 83-104.
33
Muḥammad ‘Alī Iyāzī, al-Mufassirūn Ḥayātuhum wa Manhajuhum (Tehrān: Mu’assasah al-
Ṭabā‘ah wa al-Nashr Wizārat al-Thaqāfah al-Irshād wa al-Islāmī, 1333 H), 49 and 54.
 Tafsīr Fiqhī is the interpretation of the Qur’an, which is built on the

insights commentator in the field of fiqh as a base, or in other words, this is the

interpretation which is under the influence of the science of fiqh, because the fiqh

has become a basic interest the commentators before interpretation.34 Fiqhi’s

interpretation is an interpretation which specifically discusses the verses of the law

in the Qur'an, which is emphasizes the fanaticism of madhhab (school of law) on

the one side and on the other side weakens other madhhab. This interpretation

orientation arose due to the development of the science of jurispundense (fiqh) and

the formation of madhhab fiqh.35

In the beginning of the formation of this interpretations orientation, the

manner of fanaticism and the truth claim on the product of interpretation has not

been found. The tolerant of differences in the interpretation of Ahkam verses is still

preserved, even in an effort to interpret of Ahkam verses the imam of madhhab not

hesitate to use references to other imam, for example: Imam Shafi‘i said: "In the

field of fiqh science, Abu Hanifa is the expert". He said to Imam Hanbali, "If you

find authentic hadith then tell me". He also said: "When the hadith is mentioned,

Imam Malik is like a very bright star".36 But after the Imam were gone, his

followers being dogmatic and fanatical of their madhhab. Followers in each

madhhab always try to prove the truth of their interpretation in accordance with

34
‘Abd al-Hayy al-Farmāwī, Al-Bidāyah Fī Tafsīr al-Maudhū’iyyah, 32. Muhammad Husain
al-Dzahabī, Tafsīr al-Mufassirūn, Vol.2, 150-151.
35
Muhammad Husain al-Dzahabī, at-Tafsīr wa al-Mufassirun, 150.
36
Muhammad Husain al-Dzahabī, at-Tafsīr wa al-Mufassirun, 151.
 the opinions of their thought madhhab and try to legitimize it with the verses of

the Qur'an.37 As a result, various books of tafsīr al-aḥkām appeared in accordance

with the affiliation of the madhhab that followed, including: Aḥkām al-Qur'ān by

Abū Bakar Aḥmad bin ‘Alī al-Rāzī al-Jaṣṣāṣ (from the Ḥanafi madhhab), al-Iklīl fī

Istinbāṭ al-Tanzīl by Jalāl al-Dīn al-Suyūṭi (from the Shafi‘i madhhab), al-Jāmi‘ li

al-Aḥkām al-Qur’ān by Abū ‘Abdullāh al-Qurṭubī (from the Maliki madhhab) and

Kanz al-Furqān fī Fiqh al-Qur’ān by Miqdād al-Sayūrī (from Shiite madhhab).38

2. Tafsīr ‘Ilmī

Tafsīr ‘Ilmī means an interpretation that discusses about scientific terms

in the Qur'an, looking and explore some various kinds of knowledge and

philosophical views from the Qur'an.39 This commentary is built on the

assumption that Qur'an content wide range of good science that has been found or

not. This happen occurred mainly in the golden age of the Abbasiyah’s era,

strengthened in the 5th century H, and became a trend in the late 19th century,

where many Muslims specialized in pursuing certain fields of science and

technology. 40

Widespreadly of this interpretation especially happen around 19th century

because of two reasons: First, the sense of inferiority of Muslims to facing the

advancement of Western science and technology, so that they carry out various
37
Muhammad Husain al-Dzahabī, at-Tafsīr wa al-Mufassirun, 152.
38
‘Abd al-Hayy al-Farmāwī, Al-Bidāyah Fī Tafsīr al-Maudhū’iyyah, 32. Muhammad Husain
al-Dzahabī, al-Tafsīr wa al-Mufassirūn, Vol.2, 152-154.
39
Muhammad Husain al-Dzahabī, at-Tafsīr wa al-Mufassirun, 180.
40
‘Abd al-Majīd ‘Abd al-Salām al-Muḥtasib, Ittijāhāt al-Tafsīr fī al-‘Aṣr al-Rāhin (Oman:
Jam‘iyyah ‘Umāl al-Maṭābi‘ al-Ta‘awuniyyah, 1982), 245.
 argument including remembering the progress of the past and stating that in the

Qur'an there are the explanation has been a long time ago about a certain scientific

concept or theory whenever there is a discovery new to the new concept or theory.

Second, concern about the assumption that the Qur'an is contradictive to the

science, among them because of seeing the condition from the church circles

which throughout medieval history often clashed with science.41

The several interpretations that can be categorized as scientific’s

orientation are: al-Jawāhir fī al-Tafsīr al-Qur'ān al-Karīm by Ṭanṭāwi Jawharī,

Jawāhir al-Qur’ān by al-Imām al-Ghazālī, al-Iklīl fī Istinbāṭ al-Tanzīl by al-Jalāl

al-Suyūṭī and Jam‘u al-Qur’ān ‘Ulum al-Awwalīn wa al-Ākhirīn by Abū al-Faḍl

al-Marsī.42

3. Tafsīr Kalami

Kalam in literally means speaking or saying. In terms, kalam is the

science that discusses the argument about the faith of faith with theorems of logic

or aqli. Kalam patterns are interpretations that pay attention to the verses of the

Qur'an that are related to I’tiqad and strengthen such matters with the aqli and

naqli arguments. 43

41
M. Quraish Shihab, Membumikan al-Qur’an: Fungsi dan Peran Wahyu dalam Kehidupan
Masyarakat (Bandung: Mizan, 2013), 153-154.
42
Muhammad Husain al-Dzahabī, Tafsīr al-Mufassirūn, Vol.2, 180-183. Muhammad Husain
al-Dzahabī, ‘Ilmu al-Tafsīr, 73.
43
There was no noticeable difference in doctrinal issues in the time of the Prophet, but it
happened after his death, especially in the issue of the imamate. See Muḥammad ‘Afif al-Dīn Dimyāṭī,
‘Ilmu al-Tafsīr Ushūluhu wa Manāhijuhu (Sidoarjo: Maktabah Lisān ‘Arabī, 2016), 83. Fahd ar-Rumi,
 Most of the commentators pay attention to the Tafsīr Kalami:

1. Attention to the interpretation of verses relating to the creed (Tawheed,

Justice, Prophecy and the Last Day).

2. Pay attention to the mutasyabihat verses in the Qur'an

3. Proof of the commentary flow of kalam and negate other streams by

interpreting the verses of the Qur'an

4. The motivation of the mufassir is to defend the beliefs of Muslims or to

defend the kalam sect which he adheres to.

5. Using the method of ijtihadi and ar-ra'yu in interpreting the Qur'an, following

the method of reasoning, in addition to the use of history and verses as well.

Therefore, kalam interpretation can include several methods and approaches.

The types of tafsīr with this orientation for example, like ittijah kalam

mu’tazilah, ittijah kalam asy’ariyah, dan ittijah kalam syi’ah. 44

The commentary

that uses al-tafsīr al-kalāmiy is al-Kashshāf ‘an Haqā'iq al-Tanzīl wa ‘Uyūn al-

Aqāwīl fī Wujūh al-Ta’Wīl by al-Zamakhsharī,45 Mafātīḥ al-Ghaib by Fakhr al-Dīn

al-Rāzī46 and Fatḥ al-Qadīr by al-Shawkānī.47

4. Tafsīr Sufi

Ittijāhāt al-Tafsīr fī al-Qarni al-Rābi‘ ‘Asyar al-Hijrīy (w.p..: al-Maktabah al-‘Arabiyah al-Su‘ūdiyah,
1405 H), 45.
44
Muḥammad ‘Afif al-Dīn Dimyāṭī, ‘Ilmu al-Tafsīr Ushūluhu wa Manāhijuhu, 84.
45
See Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 304.
46
See Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 206.
47
See Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 42.
 Sufi’s interpretation is an interpretation that uncovering the mean of the

homy Qur’an verse from it’s hidden. That meaning can be compromised with the

literal meaning. This style of interpretation arises from the rise of Sufi movements

as a reaction to the tendency of various parties that emphasize the material’s life. 48

Among the interpretations that are grouped as the sufi’s interpretation are:

Tafsīr al-Qur'ān al-‘Aẓīm by al-Tustarī, Haqā’iq al-Tafsīr by al-Sulamī and al-

Tafsīr al-Mansūb by Ibn ‘Arabī. 49

5. Tafsīr Falsafī

Philosophical interpretations are interpretations carried out in 2 (two)

ways, namely explaining the provisions of religion with thoughts that have been

explained in philosophy and regionally religious truths with philosophical

thoughts. 50 This style of interpretation arises from the growth and development of

philosophy in the Islamic world, which is marked by the many translations of

philosophical books on the Abbasid dynasty, especially during the reign of al-
51
Mansur in the 8th century H. As well as the inclusion of other religions

followers into Islam which consciously or unconsciously still believes in some

things from the old beliefs that have been influenced by philosophical thought.

48
Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 352.
49
Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 112, 115 and 126. Muhammad
Husain al-Dhahabī, ‘Ilmu al-Tafsīr, 72.
50
Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 139.
51
Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 139.
 Among the interpretations that are grouped as the Falsafi’s interpretation

are: Mafātiḥ al-Ghaib by Fakhr al-Dīn al-Rāzī, Fuṣūṣ al-Ḥikam by al-Fārābī and

Rasāil by Ibnu Sina.52

6. Tafsīr Lughawy

Language is the basis for the interpretation of the Qur’an and the original

material from which it derives understanding of the Qur’an, therefore many

Mufassir discuss it in terms of language. Mufassir uses the poetry (shi‘r) and

Arabic words in explaining the Qur’an vocabulary and understanding its

expressions.

In addition to the element of poetry and Arabic words, there were two

elements that ulama pay attention to, namely the element of qira’at and its

branches and the element of i‘rab and its branches. The best person who

represented the qira’at element in the 8th century is Imām al-Jazārī and the best

person who represented the i‘rab element is Imām al-Sāmin al-Ḥalabī, in his

commentaries al-Dur al-Maṣūn fī ‘Ilm al-Kitāb al-Maknūn (fī I‘rāb al-Qur’ān).

Many of the Mufassir are concerned with this important side, came their

interpretations include a wealth of linguistic and i‘rab subject. This is what made

them compose independent books in this case.53

Most of the important concerns of the Mufassir in the lughawi orientation

are:

Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 141-144.

52

‘Abd al-Jawād Sālim ‘Utsmān, “Khaṣā’iṣ Manāhij al-Mufassirīn fī al-Qarn al-Thāmin al-
53

Hijriy (‘Ardh wa Tahlīl)”, Jurnal Kulliyah al-‘Ulūm al-Islāmiyah, Vol. 1 No. 1. 2007, 124.
 1. Interest in the vocabulary of the Qur'an in structure and meaning.

2. Interest in identifying the position of the Quranic words in i‘rab

(morphological and grammatical analysis).

3. Statement of strange words (gharīb al-alfāẓ) and wujūh wa al-naẓā’ir.

The lughawi orientation in interpretation has developed in the following

three directions: the lughawi interpretation direction that focused on the

vocabulary, the lughawi interpretation direction that focused on the i‘rab of the

Qur'an, and the lughawi interpretation direction that includes both of them

(vocabulary and i’rab).54

The interpretation that using the lughawi orientation is Tafsīr al-Kashshāf

by al-Zamakhshārī. Gharā’ib al-Tafsīr wa ‘Ajā’ib al-Ta’wīl by Maḥmūd Ibn

Ḥamzah al-Kirmānī and al-Baḥr al-Muḥīṭ by Abū Hayyān al-Andalūsī.55

7. Tafsīr al-Adab al-Ijtima’ī

Adabi ijtima'i's interpretation is to interpret the verses of the Qur'an in

accordance with the true meaning and then express them in an interesting and easy

way to understand language style. this interpretation tries to restore the function of

the Koran as a linnas hudan by interpreting the Qur'an according to the situation

and conditions and the laws that applied in the community and in the development

54
Muḥammad ‘Afif al-Dīn Dimyāṭī, ‘Ilmu al-Tafsīr Ushūluhu wa Manāhijuhu, 95. Also see
Khālid ‘Abd al-Raḥmān al-‘Ak, Ushūl al-Tafsīr wa Qawā‘iduh (Beirut: Dār al-Nafā’is, 1986). 135-
159.
55
Muḥammad ‘Afif al-Dīn Dimyāṭī, ‘Ilmu al-Tafsīr Ushūluhu wa Manāhijuhu, 96-98.
 of the country.56 The prominent figure of this orientation of interpretations is

Muhammad ‘Abduh, and then Rashīd Riḍā and Muḥammad Muṣṭāfā al-Marāghī.57

The interpretation that using this orientation are; Tafsīr Juz ‘Amma by Muhammad

‘Abduh, Tafsīr al-Manār by Rashīd Riḍā, Tafsīr al-Marāghī by Muḥammad

Muṣṭāfā al-Marāghī and Tafsīr al-Qur’ān al-Karīm by Shaltūt.58

8. Tafsir Hida’i

Tafsir Hida’i yakni tafsir Irsyadi atau tafsir petunjuk yang mana tujuan

utamanya adalah menerangkan apa yang Allah turunkan, dengan cara

menampakkan petunjuk-petunjuk al-Qur’an dan pelajaran yang ada di dalamnya,

serta hikmah-hikmah dibalik hukum yang telah Allah syariatkan kepada manusia

di dalam al-Qur’an, dengan cara yang menggugah jiwa, membuka hati dan

mendorong jiwa seseorang untuk mendapatkan petunjuk dari petunjuk Allah.59

Dengan metode tafsir ini, seorang mufasir tidak terlalu mementingkan untuk

memperbanyak penjelasan mengenai mufradat, I’rab dan qira’at, juga tidak banyak

menerangkan kaidah-kaidah balaghah, isyarat-isyarat yang indah dan penerapan

sastra.60

Salah seorang mufasir yang menggunakan manhaj ini serta mengajak

mufasir lain untuk menempuh manhaj ini, yakni pengarang Tafsīr al-Manār,

56
Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 232.
57
Muhammad Husain al-Dhahabī, Tafsīr al-Mufassirūn, 234.
58
‘Abd al-Hayy al-Farmāwī, al-Bidāyah fī al-Tafsīr al-Mawḍū‘ī, 34. Muhammad Husain al-
Dhahabī, Tafsīr al-Mufassirūn, 236-264.
59
Muḥammad ‘Alī Iyāzī, al-Mufassirūn Ḥayātuhum wa Manhajuhum (Tehrān: Mu’assasah al-
Ṭabā‘ah wa al-Nashr Wizārat al-Thaqāfah al-Irshād wa al-Islāmī, 1333 H), 49.
60
Muḥammad ‘Alī Iyāzī, al-Mufassirūn Ḥayātuhum wa Manhajuhum, 49.
Muḥammad ‘Abduh. Menurut Muḥammad ‘Abduh: “tafsir yang kami bicarakan

ialah memahami al-Qur’an dari sisi bahwa al-Qur’an adalah agama yang memberi

petunjuk kepada manusia, mengajak manusia kepada keberuntungan hidup di

dunia dan di akhirat kelak. Maka sesungguhnya ini merupakan tujuan utama dari

tafsir tersebut. Selain dari pembahasan al-Qur’an sebagai petunjuk, mengikut tafsir

tersebut atau hanya sebagai jembatan untuk menghasilkan keberuntungan

tersebut”.61

Menurutnya pula: “tafsir yang dibicarakan ini wajib atas manusia (wajib

kipayah), yakni cara seorang mufasir untuk memahami kehendak orang yang

berucap dari ucapannya (ketika orang berucap, perkataannya untuk apa, al-Qur’an

tujuannya untuk memberi petunjuk), cara seorang mufasir untuk memahami

hikmah dari pensyari’atan baik itu pada hal akidah, akhlaq dan hukum dengan cara

yang menggugah jiwa, mendorong jiwa untuk mengamalkan, dan petunjuk yang

disimpan dalam perkataan tersebut agar terwujud firman Tuhan “Huda wa

rahmah” (al-Qur’an sebagai petunjuk dan rahmat). Maka tujuan sebenarnya, selain

syarat-syarat dan macam-macam yang sudah dibicarakan, yaitu mengambil

petunjuk dengan al-Qur’an.62

Mufassir yang mempunyai tafsir dengan corak ini mengambil dalil dengan

al-Qur’an, bahwa Allah menurunkan al-Qur’an sebagai undang-undang bagi

kehidupan manusia, maka mestilah serang mufasir berusaha menerangkan al-

61
Al-Manar, 17, Muḥammad ‘Alī Iyāzī, al-Mufassirūn Ḥayātuhum wa Manhajuhum, 49.
62
Al-Manar, 17. Muḥammad ‘Alī Iyāzī, al-Mufassirūn Ḥayātuhum wa Manhajuhum, 49.
 Qur’an kepada masyarakat, menyampaikan petunjuk al-Qur’an kepada aqal dan

hati mereka. Yang demikian itu dengan menerangkan prinsip-prinsipnya,

menjelaskan hikmah dari pensyari’atan hukum, menjelaskan dan mengajarkannya

kepada orang muslim dan seluruh umat manusia di muka bumi, bahwasanya

penjelasan al-Qur’an adalah syariat yang murni yang mewujudkan keberuntungan

manusia dan menjamin kemaslahatan manusia, sehingga kita mewaspadai dari

setiap apa yang memalingkan dari hal tersebut.63

Berkaitan dengan Tafsir Hida’I ini, Salman Harun pernah menyebut-nyebut

tafsir dengan corak tafsir irsyadi, yakni tafsir yang mengungkap sisi petunjuk al-

Qur’an.64 Kata Irsyadi sendiri kalau kita telusuri dalam kamus-kamus bahasa

Arab……..

9. Tafsīr Tarbawīy

Tafsīr Tarbawīy is more oriented interpretation to the verses of education,

tarbawîy’s interpretation less, as Namadzij Tarbawiyah min Qur’an al-Karîm by

Ahmad Zaki Tafahah (1980), Manhaj Qur’an fi al-Tarbiyah by Muhammad Sadîd

(1991) and Nadzariyah at-tarbiyah fi al-Qur’an wa Tathbiqatuha fi ahd al-Rasul

‘Alayh al-Shalatu wa al-Salam by Aminah Ahmad Hasan (1985).65

10. Tafsīr Akhlaqîy

Muḥammad ‘Alī Iyāzī, al-Mufassirūn Ḥayātuhum wa Manhajuhum, 50.

63
64
Berdasarkan keterangan dari murid beliau, Dr. Norhidayat, M.A, wawancara pribadi, 5 Juli
2019.
65
Ahmad Izzan, Metodologi Ilmu Tafsir (Bandung: Tafakur, 2011), 203.
 Tafsīr Akhlaqîy is more oriented interpretation of passages about morality

and the morality of science approach, this interpretation is quite rare, but can be

found in the commentary tahlîlî. As the Tafsir al-Nasafî by al-Imam al-Jalil al-

Alamah Ali al-bakarat Abdullah bin Ahmad bin Mahmud al-Nasaf.66

C. Development of Indonesian Interpretation Works

Effort to learn the Qur'an in the form of interpretation has actually happened a

long time ago. The writing of the Qur'anic interpretations in Indonesia has occurred

since the 16th century. The proof has been found in the interpretation’s book on

surah al-Kaḥf/18: 9, which has written at that time, although it has not known yet

who is the author of that book.67 That the interpretation’s book has a mystical nuance

with the Qadariyah ideology.68 Then in the 17th century, it was found an

interpretation’s book its called Tarjumān al-Mustafīd, and it was written in Malay

with Arabic letters (Jawi). Almost all the reviewers of the Qur'an history and it

interpretation in Indonesia agreed to make Tarjumān al-Mustafīd by Abdurrauf al-

Fanshuri as-Singkili as the first pioneer of interpretation’s book in Indonesia -even in

the Malay- that completed in 30 juz.69

66
Ahmad Izzan, Metodologi Ilmu Tafsir, 204.
67
M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi hingga
Kontekstualisasi (Yogyakarta: Kaukaba Dipantara, 2014), 61.
68
Cari di islah gusmian (pemetaan pak wardani)
69
Faried F. Senong, “Al-Qur’an, Modernisme dan Tradisionalisme: Ideologisasi Sejarah
Tafsir Al-Qur’an di Indonesia”, Jurnal Studi Al-Qur’an, vol. I, no. 3, Ciputat, 2006, 511.
 The characteristic of the Tarjumān al-Mustafīd interpretation has seen in the

methods and the techniques of interpretation, Abdurrauf translates it only on literally

for Qur'anic verses. The fact remains that the translation from Arabic, as seen in the

Tarjumān’s book is very literal. Observing various Arabic manuscript catalogs, it was

revealed that Tafsīr Jalālayn was the main source of interpretation studies which

were popular in various Islamic study centers in Arabia and in the archipelago. It’s

popularity lies in the relatively regular arrangement with a concise method in its

interpretation. The interpretation has arranged in a level that can be reached by some

people.70 There is no attempt to explain the content of the verse that is being

translated using verses of the same idea not also with the hadith, the history of the

prophet’s companion, especially with the story of israiliyat.71 But on the other side

the interpretation also explains the stories and asbabun nuzul of the verse and

description of the differences in qira'at in them, so that according to Nashruddin

Baidan this interpretation included in the category of tahlili interpretation with a

general pattern which did not lead to a tendency such as fiqh and theology.72

Furthermore, in the same period of time found the interpretation’s literature

also it had been entitled “Taṣdīq al-Ma'ārif” written in Sampon Aceh, with the

Ervan Nur Tawab, Tafsīr Al-Qur‟an Nusantara Tempo Doeloe (Jakarta: Ushul Press, 2009),
70

64.
71
Islah Gusmian, Khazanah Tafsir Indonesia dari Hermeneutika hingga Ideology
(Yogyakarta: LKiS Yogyakarta, 2013), 45.
72
Cari di nashruddin baidan, Cari di islah gusmian (pemetaan pak wardani), salman harun,
mutiara al-Qur’an 199; M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi
hingga Kontekstualisasi, 63.
unknown author. That interpretation belong to a mystical interpretation, it had written

to defend principles of Sufi’s precept.73

Then in the 19th century, there was also an interpretation literature written by

Indonesian Islamic scholars, Imam Nawawi al-Bantani using Arabic, namely Tafsīr

al-Munīr li Ma'ālim al-Tanzīl, more popular as Tafsīr Marāh Labīd. The method and

the systematic in the Marāh Labīd’s writing are a model of tafsīr al-tahlīlī as the

standard commentaries, it was written to explain the meaning of the Qur'an according

to the verses and surah’s arrangement, from al-Fātiḥah to al-Nās. The explanation of

the verse arranged by grammatical analysis, the hadith, asbāb al-nuzūl, and the

opinions of Rasulullah’s companions and the previous interpreters, as mujtahidin.

The nuance that convey in this interpretation is theological’s nuance.74 So in the same

century, found an interpretation’s book entitled Farā'iḍul Qur'ān which was used

Malay-Jawi language. This commentary is written in a simple form and looks like an

interpretation’s article because it only interprets two verses of the surah al-Nisa

which are verses 11 and 12, the explanation also consists only two pages with

lowercase and double spaces.75

Then in the 1920s, an interpretation literature appeared which focused only on

one of the juz al-Qur'an, in this case the first juz interpretation which was written

73
M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi hingga
Kontekstualisasi, 64.
74
Nashruddin baidan
75
M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi hingga
Kontekstualisasi, 64. Islah gusmin, 54-55.
collectively by H. Iljas and Abd. Jalil with the title Alqoeranoel Hakim Beserta

Toedjoean dan Maksoednja.76

Furthermore, in the span of the 20th century, the first Qur'anic interpretation

which was published, named Tafsīr Qur’an Karim Bahasa Indonesia, written by

Mahmud Yunus.77 In 1938, Mahmud Yunus published Tarjamah al-Qur'an al-Karim,

which has began in 1924. This was the first literarture in Malay for the entire verses

of the Qur’an, since the work of Abdurrauf Tarjumān al-Mustafīd that appeared about

three centuries before.78 The method used in the interpretation of al-Qur'an al-Karim

is ijmali method, briefly interprets the verse of the Qur’an starting from the first

surah (al-Fātiḥah) to the last surah (al-Nās), based on the order of Muṣḥaf Uthmāni.

In his interpretation, Yunus only explained the main points of the verse. From verse

to the next verse, around 1 to 3 verses in one explanation (interpretation).79

In 1952, a fiqh expert and interpreter named T.M. Hasbi ash-Shiddieqy wrote

an interpretation entitled Tafsīr al-Qur'an an-Nur. In terms of its style, this

interpretation can be categorize as a fiqhi interpretation because in this interpretation

the interpreter gives much attention to Islamic laws by interpreting them in detail.80

76
Islah gusmian, 56.
77
Yunan Yusuf, Karakteristik Tafsir Al-Qur‟ān Di Indonesia Abad Keduapuluh. Jurnal
Ulumul Qur’an, no.4 Vol. III, LSAF. 1992.
78
Anthony H. Jons, “Tafsir al-Qur’an di Dunia Indonesia-Melayu,”, Jurnal Studi Al-Qur’an,
(Ciputat, 2006): vol. I, no. 3, 481.
79
Endad Musaddad, Studi Tafsir di Indonesia Kajian atas Tafsir Karya Ulama Nusantara
(Tangerang: Sintesis, 2012), 92.
80
M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi hingga
Kontekstualisasi, 69.
 After Tafsir Qur’an Karim Bahasa Indonesia by Mahmud Yunus, there was

also an interpretation of the Qur’an written by one of several interpretations in

Javanese and quite phenomenal, namely al-Ibrīz li Ma'rifah Tafsīr al-Qur'ān al-'Azīz

by Bisri Musthofa (b. 1915, d. 1977), a charismatic ‘ulamā from Rembang, Central

Java. In the tradition of Islamic boarding schools, especially in Central and East Java,

Bisri Musthofa's interpretation is completely familiar. This literature is commonly

studied by santri (student of traditional Muslim school) since its appearance until

now. This literature was indeed demonstrated by the santri. So, it is not strange if this

literature had known widely among Islamic boarding schools and not outside it. Then

usage of the Javanese language so deeply, this literature became more familiar with

the atmosphere of Islamic boarding schools in Java. The method of Tafsir al-Ibriz is

tahlili method, it seems when Bisri Musthafa revealed the entire verse of the Qur'an

in accordance with Muṣḥaf Uthmāni, this interpretation uses sentences that are

practical and easy to understand without convolution. Then the systematic that he

uses in mapping the systematic writing of Tafsir al-Ibriz is verse of the Qur'an is

written in the middle with given a bald meaning.81 Interpretation translation is written

on the edge by using a number, the verse number is at the end of a sentence while the

translation number is at the beginning.82 Then other statements related to the

81
Baldness is a method of giving meaning by using pegon letters and written italically under a
pronunciation or word given meaning, which in this case is the verse al-Qur'an.
82
Mafri Amir, Literatur Tafsir Indonesia (Tangerang: Mazhab Ciputat, 2013), 147-149.
interpretation of the verse are included in the sub-categories of tanbīh, fāidah,

muhimmah, and others.83

Then another fighter emerged again who managed to become the foundation

of the rise of the modern Islamic community namely H. Abdul Malik Karim

Amarullah (Hamka). Hamka wrote many writings in literary form, as well as writings

about Islam.84 One of them is Tafsir al-Azhar, his own monumental work. Through

this interpretation Hamka demonstrates the breadth of his knowledge85 in almost all

disciplines covered by Islamic field.86 Hamka tried to present his interpretation in an

easy and straightforward language. He tried to interpret the verse of the Qur'an from

several aspects by using a discussion that was relatively not too long, but also not too

short. In other words he tried to serve a sufficient interpretations and in accordance

with his reader’s tastes. The source of the interpretation used by Buya Hamka in

interpreting the Qur'an is the interpretation of verses with other verses, as well as

verses with hadith (bi al-ma'thur interpretation). In addition, Buya Hamka also uses

history, anthropology and sociology as other sources to enrich his interpretation.87

Such style and tendency of interpretation by commentators are called tafsīr al-adāb

al-ijtimā'i.

83
Bisri Musthafa, Al-Ibriz Li Ma‟rifati Tafsīril Qur‟an (Rembang: Menara Kudus, 1959), 2.
84
Faisal Hilmi, “Metode Dan Corak Tafsīr al-Iklīl fi Ma‟ani al-Tanzīl Karya KH. Misbah bin
Zainul Musthofa” (Skripsi S1 Program Studi Tafsir Hadis Fakultas Ushuluddin Universitas Islam
Negeri Syarif Hidayatullah Jakarta, 2015), 51.
85
Endan Musaddad, Studi Tafsir Di Indonesia Kajian atas Tafsir Karya Ulama Nusantara.
(Tangerang: Sintesis, 2012) cet II, 121.
86
Yunan Yusuf, Karakteristik Tafsir Al-Qur’an di Indonesia Abad XX, dalam Jurnal Ulumul
Qur‟an (Jakarta: LSAF, 1992), 56
87
Hamka, Tafsir Al-Azhar, juz ke-1, cet ke-1 (Jakarta:Penerbit Pustaka Panjimas, 1982), 42.
 Next at this point, Prof. Dr. Muhammad Quraish Shihab also experienced the

same thing. Muhammad Quraish Shihab has written many books, one of his

monumental works is Tafsir al-Mishbah. This interpretation of 15 large volumes

interprets the Qur'an in tahliliy method, namely interpreting verse by verse according

to its arrangement in each letter. The emphasis in descriptions of the interpretation is

on the definition of vocabulary and phrases of the Qur'an by referring to the view of

linguists and commentators, then paying attention to how the vocabulary or phrase is

used by the Qur'an. The fifteen volumes interpretation have the interpretation’s

orientation of al-Adabi al-Ijtimā'ī, it can also be said that this interpretation has a

linguistic tendency. This is based on the many discussions about words. Especially

for words or expressions that have been misunderstood by some readers. Because the

purpose of interpretation is to straighten out the community's misconception of the

Qur'an.88 In addition, the interpretation carried out by Quraish Shihab is also based on

his own thoughts. So according to the authors, the interpretation of al-Mishbah is a

work of interpretation bi al-ra'yi.89

Furthermore, in the span of the 2000s more and more interpretations appeared

in Indonesia. Different from the 1990s, more product interpretations in the 2000s

used the maudhu'i method because this method was considered the most appropriate

88
Atik Wartini, “Corak Penafsiran M. Quraish Shihab Dalam Tafsir Al-Misbah”, Hunafa:
Jurnal Studia Islamika, vol.11, No. 1, Juni 2014: 109-126
89
Interpretation of bil ra'yi is the methodology of bayan al-Qur'ān based on mind rationality
(al-ra'yu), and empiric (ad-dirayah) knowledge. This type of interpreter relies on the ability of "ijtihad"
an interpreter, and is not based on the presence of histories (ar-history). In addition to that aspect, the
ability of grammar, rhetoric, etymology, concepts of jurisprudence, and knowledge of matters relating
to revelation and other aspects to be taken into consideration by the interpreters also greatly influenced
their interpretation.
method in this era. Among them are Tafsir Kebencian by Zaitunah Subhan, Manusia

Pembentuk Kebudayaan dalam Al-Qur’an by Musa Ash’ari, Wawasan al-Quran:

Tafsir Mawdhu’i Pelbagai Persoalan Umat by Qurasih Shihab, Tafsir Mawdhu’i:

Solusi Qur’ani atas Masalah Sosial Kontemporer by Nasruddin Baidan (2001),

Kontekstualitas al-Qur’an: Kajian Tematik atas Ayat-ayat Hukum dalam Al-Qur’an

(2003), Tafsir al-Hidayah: Ayat-ayat akidah by Sa'ad Abdul Wahid (2003), Tafsir

Inklusif Makna Islam: Analisis Linguistik-Historis Pemaknaan Islam dalam al-

Qur’an Menuju Titik Temu Agama-agama Semitik by Ajat Sudarjat (2004), Konsep

Sabar dalam al-Qur’an: Pendekatan Tafsir Tematik by M. Fajrul Munawir (2005),

Tafsir Tematik al-Qur’an dan Masyarakat: Membangun Demokrasi dalam

Peradaban Nusantara by Hasyim Muhammad (2007), Tipologi Manusia dalam al-

Qur’an by Yunahar Ilyas (2007), Menguak Rahasia Cinta dalam al-Qur’an by Nur

Faizin Muhith (2008), Tafsir Tarbawi: Kajian Analisis dan Penerapan Ayat-ayat

Pendidikan by Rohimin (2008), Argumen Pluralisme Agama: Membangun Toleransi

Berbasis al-Qur’an by Abd. Moqsith Ghazali (2009), Tafsir al-Qur’an Tematik by

the Indonesian Ministry of Religion or Kementerian Agama RI (2010), and Tafsir

Kebahagiaan by Jalaluddin Rahmat.90

Those each literary interpretations of maudhu'i have different nuances such as

nuances of Fiqh, Science, Sufism, theology and nuances of social society. Among the

90
M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi hingga
Kontekstualisasi,
interpretations that appear, interpretations with social nuances tend to be more in

demand by commentators in this contemporary era.

In addition to thematic interpretations that raise certain themes as mentioned

above, in this era also developed many thematic interpretations that concentrate on

certain surah, such as Tafsir Sufi al-Fatihah by Jalaluddin Rahmat, Samudera al-

Fatihah by Bey Arifin, Risalah al-Fatihah by A. Hassan, al-Fatihah: Membuka Mata

Batin dengan Surah Pembuka by Achmad Chadjim (2002), Tafsir Surah al-Fatihah

by A. Rafiq Zainul Mun'im (2004),91 Memahami Surah Yasin by Radiks Purba,

Kandungan Surah Yasin by Mahfudhli Sahli,92 Menerapkan Surah Yasin dalam

Kehidupan Sehari-hari by Achmad Chadjim 200893, Tafsir Surah al-Ikhlas and Tafsir

al-Mu'awwidzatain by Ahmad Yasin Asmuni and Tafsir al-Hijri: Kajian Tafsir al-

Qur’an Surah an-Nisa` by Didin Hafidhuddin.94

There are the interpretations that concentrates on certain juz presentation

systems, such as Tafsir al-Qur'an Juz XXV Ilaihi Yuraddu Annahul Haq and Tafsir

Juz Tabarak Khuluqun 'Azhim (juz 29) by Yunan Yusuf, al-Burhan: Tafsir Juz'

Amma by Abdulkarim Amrullah (Padang: al-Munir, 1922), al-Hidayah Tafsir Juz

'Amma by A. Hassan (Bandung: al-Ma‟arif, 1930), Tafsir Djuz 'Amma by Adnan

Lubis (Medan:Islamiyah 1954), Tafsir al-Qur’anul Karim Djuz Amma by Zuber

Usman (Jakarta: Wijaya, 1955), Tafsir Juz Amma dalam Bahasa Indonesia by
91
M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi hingga
Kontekstualisasi,
92
Islah Gusmian, Khazanah Tafsir Indonesia, 56-57.
93
M. Nurdin Zuhdi, Pasaraya Tafsir Indonesia dari Kontestasi Metodologi hingga
Kontekstualisasi,
94
Islah Gusmian, Khazanah Tafsir Indonesia, 147.
Iskandar Idris (Bandung: al-Ma’arif, 1958), Al-Abroor Tafsir Djuz ‘Amma by

Mustafa Baisa (Surabaya: Usaha Keluarga, 1960), Tafsir Juz Amma dalam Bahasa

Indonesia by M. Said (Bandung: al-Ma’arif, 1960), Juz ‘Amma dan Makna by Gazali

Dunia (Jakarta: Bulan Bintang, 1978), Tafsir Juz Amma Disertai Asbabun Nuzul by

Rafi’udin S.Ag dan Drs. KH. Edham Rifa’i (Jakarta: Pustaka Dwi Par, 2000), and

Tafsir al-Qur'an Juz 30 by M. Zaini Dahlan (2007).95

D. Qur’anic Interpretation, Millennial Generation and Social Media

In the previous section, it was explained how the development of interpretive

works, in which the works were written, recorded and then published. As time went

on, the world changed very rapidly, when the internet, more precisely, social media,

major changes took place in the world of initially exclusive interpretations that

belonged to certain circles became popular which can be found anywhere, not least in

social media. 96

At present, social media users - especially academics - have written a lot of

Qur'anic commentaries on their social media accounts. The emergence of

interpretations on social media is certainly a response from the use of social media

that is very intense by the millennial generation. So that commentators try to adapt to

95
Lihat Islah Gusmian, Khazanah Tafsir Indonesia, 66-68. Lihat Taufikurrahman, “Kajian
Tafsir Di Indonesia”,Mutawâtir: Jurnal Keilmuan Tafsir Hadis, Vol. 2, No. 1, Juni 2012, 6. Lihat
Nurudin Zuhdi……….
96
Fadhli Lukman, “Tafsir Sosial Media di Indonesia”, Jurnal Nun, Vol.2 No. 2 2016, 118.
these conditions.97 Millennials as a generation who are very close to social media

have characteristics that do not like to read conventionally. The population of people

who like to read books drops dramatically in the millennial generation. For this

generation, writing is considered confusing and boring. Millennials are arguably more

like looking at pictures, especially if they are attractive and colorful.98 Even so,

millennials whose hobbies are reading still exist, but they do not like to read long

readings and tend to prefer reading that is concise and easy to understand. These

characteristics are of course used by those who are involved in the world of

interpretation to adapt to the method of interpretation that is relevant to the condition

of the reader. So that it raises new characteristics also in the interpretation of the

Qur'an which adapts to the characteristics of users of social media.

In connection with these characteristics, Ulya Fikriyati mentioned the

characteristics of interpretations on social media (especially Facebook) that

distinguish interpretations in printed books. Among all types of social media,

Facebook is one of the most widely used social media and is very broad in nature or

can even be accessed by all Facebook users in the world. His fame is widely used by

contemporary commentators to share his thoughts. Facebook has become one of the

most effective and easy ways to spread the interpretation of the verses of the Koran

and read it again. In the past five years, there have been found a number of Muslim

97
Iffah al-Walidah, “Tabayyun di Era Generasi Milenial”, Jurnal Living Hadis, Vol. 2 No. 1
Oktober 2017, 320-321.
98
Agnes Winastiti, “Generasi Millenial dan Karakteristiknya”, dalam
https://student.cnnindonesia.com/edukasi/20160823145217-445-153268/generasi-millenial-dan-
karakteristiknya/
intellectuals who wrote brief explanations of Qur'anic verses on the Facebook wall. 99

The difference between interpretations on the Facebook wall with classical

interpretations (in printed books) include:

1. Explanations on the Facebook wall are more concise than those in the printed

book

2. Sometimes the discussion is separate and has nothing to do with prior and after

discussion. As for the interpretations written in a particular book, it is necessary

to combine them from the first book to the next

3. Interpretations on the Facebook wall are often simpler and have not used

complex approaches or analyzes. Because the aim is to convey information

about the meaning of the verses of the Koran as easily as possible to ordinary

people.

4. The debate between commentators and readers is very easy to find, because

each reader can write comments on interpretations written by commentators,

and commentators can answer at the same time, a phenomenon that we will not

find in the history of commentaries.

5. Easy and fast publication, unlike old commentaries.

6. Interpretations on social media rarely use deep scientific methods.

99
Contohnya Prof. Dr. H. Salman Harun, lihat https://web.facebook.com/salman.harun.3,
Prof. H. Nadirsyah Hosen, Ph.D. lihat http://www.facebook.com/NadirsyahHosen/ dan Hannan
Lahham lihat https://web.facebook.com/profile.php?id=100002282261182. Diakses 4 Juli 2019.
 7. Read almost all people. The reader is not limited to just one place, maybe even

from all corners of the earth, where such things are not imagined by the author's

own interpretation. 100

In addition to the above characteristics, interpretations on social media often

also focus more on interpreting verses related to issues that are currently being

discussed, can be seen in the interpretation outlined by Nadersyah Husein in his work

on Interpretation on Social Media. 101 Interpretation on social media has provided a

new color in the interpretation of the Qur'an, namely the interpretation of the Qur'an

in accordance with technological developments. In the Internet era, interpreters who

use social media as a means of publication apply to all times and places. This

phenomenon has opened a new door to the type of contemporary interpretation,

whatever its shortcomings. Thus, ordinary people can easily understand the

interpretation of the verses of the Koran, without the burden of knowing it through

commentaries.102

100
Ulya Fikriyati, “’Iadah Qira’ah al-Nash al-Qur’ani: Tahlil mansyurah tafsiriyah ala jidar
facebook Hannan Lahham”, Suhuf Jurnal Pengkajian al-qur’an dan budaya. Vol 11 No. 1 Juni 2018,
59.
101
Nadirsyah Hosen, Tafsir al-Qur’an di Medsos: Mengkaji Makna dan Rahasia Ayat Suci
pada Era Media Sosial (Bandung: Penerbit Bunyan, 2017)
102
Ulya Fikriyati, “’Iadah Qira’ah al-Nash al-Qur’ani: Tahlil mansyurah tafsiriyah ala jidar
facebook Hannan Lahham”, 59.