INTERPRETATION OF BI AL-RA’YI MADRASAH TAFSĪR MAKKAH

The interpretation of the Al-Qur'an does not only come from narrations, but also from the ratio or ijtihad, and intuition or inspiration whose methods are difficult to find, because they are transcendent. This explanation is the background of the author who will conduct the research with the aim of knowing the practice of the interpretation of the Al-Qur'an carried out by Tabi'in. It also shows the fact that Tabi'in uses ratio in interpreting the verse. The research method used in this research is qualitative research with the type of library research. This research discussion uses descriptive-analysis method. The results of this study conclude that in terms of term, the tendency of the tafsir book to not reach certain disciplines, is only limited to geographic influences and is thick with the nuances of the interpretation of the teacher, namely ibn abb's. There are at least 23 bi al-Ra'yi interpretations of Mujâhid's tafsir, which are also agreed upon by several scholars, both from the tabi'in and commentators, but not all of them are the same as the opinion of Ibn Abbâs as his teacher. Of the 23 bi-rayi interpretations, 15 of them are different from Ibn Abbas's interpretation and 8 of them have similarities with Ibn Abbas and are classified into 4 parts, namely: Tafsîr bi al-Ra'yi bi al-Qiyas, Tafsîr bi al-Ra'yi bi al-Qisshah, Tafsîr bi al-Ra'yi bi al-Lughah, Tafsîr bi al-Ra'yi bi al-Dhamir.


INTRODUCTION
The journey of the interpretation of the Al-Qur'an, especially the interpretation of bi al-ra'yi, develops from one period of interpretation to the next.The interpretation of the Koran itself has occurred at the time of the Prophet Muhammad.Prophet Muhammad is the first interpreter of the Qur'an, the first person to interpret the Koran, and is considered the most authoritative person in explaining it to his people (Mustaqim, 2012).
Subsequent developments after the Prophet Muhammad died, his role was replaced by Sahabat, Tâbi'în and Tâbi 'tâbi'în.They are the earliest generation of the interpreters of the Qur'an who at this time were dominated by the bi al-ma'tsûr (ie the interpretation of the Koran based on narrations).After the initial period of interpretation was completed, the Middle Age emerged.At this time began to stand out and there was a shift in the tradition of interpretation of bi al-ma'tsur to bi al-ra'yi interpretation (Al-Qaththān, 1973).
Madrasah al-tafsîr bi Makkah, which is known as the method of narrative interpretation, turns out to be some that use bi al-ra'yi and even Ibn 'Abbâs (w.68 H / 688 AD) as his teacher also has several interpretations of bi al-ra'yi.At the time of the friends, their interpretation was characterized by a lot of reference to the knowledge they had about the causes of the revelation of the verse and the events that led to the revelation of the verse (Al-Aridl, 1994).The position of the bi al-ra'yi tafsir among the scholars, some reject it and some are supportive.Meanwhile, based his argument on the hadith which prohibits the interpretation of the Koran with the reason (ra'yu).
The scholars who support tafsir bi al-ra'yi refute the rejection of bi al-ra'yi by using the two traditions above.According to them, the prohibition is meant for people who interpret the Koran only with their tendencies and desires, without argument.The prohibition is also specifically meant for verses or lafadz in the Qur'an which contain musykilat and mutasyabihat which can only be understood by the explanation of the Prophet Muhammad.As for verses that do not contain musykilat and mutasyabihat, of course, there is no prohibition against interpreting them based on ijtihad.For most people, interpreting the verse by adhering to the arguments and common sense considerations is of course also permissible (LAL & Anshori, 2010).
"Allahumma faqihhu fiddîn wa alimhu ta'wîl" this prayer is one of the arguments that allow the bi al-rayi interpretation or what is also called interpretation by using ratio or ijtihad.The prayer that the Prophet recited for Ibn 'Abbâs (d.68 H / 688 AD) made Ibn' Abbâs one of the friends who knew the most about the meaning of the Al-Qur`an and earned him the nicknames al-habr and al-bahr (Ubaid, 1991).The vastness of the knowledge of the meaning of the Qur'an which was owned by Ibn 'Abbâs made Ibn' Abbâs establish a college in Mecca to study the interpretation of the Al-Qur'an, and one of his famous students was Mujâhid (Al-Qaththān, 1973).
Mujâhid ibn Jabr (21-103 H) tabi'in madrasah Makkah Ibn 'Abbâs (d.68 H / 688 AD) was a tsiqqah scholar, the most pious in the field of interpretation of his time and was an expert in worship.The interpretation is used by Imam Syâfi'i, Imam Bukhâri, and others.Mujâhid's assessment in terms of the interpretation of the Al-Qur'an has been agreed by the scholars, that his interpretation can be used as evidence.As a student of Ibn 'Abbās (d.68 H / 688 AD), Mujâhid did not only take interpretations from Ibn' Abbās, but Mujâhid also took interpretations from other companions such as Abû Hurairah (d.678 H), Abdullah ibn Umar, Abdullah.ibn Amr, Abû Said, and Rafi ibn Juraij, but not a few people criticized their interpretation because they considered the existence of the book's writings (Ubaid, 1991).
Tafsir bi al-rayi is one of the methods in interpreting the Al-Qur`an taught by the Prophet, as the recipient and importer of revelation, of course, the Prophet also has the responsibility to explain what has been revealed to him.This is because not all verses in the Qur'an have a detailed meaning, but some verses are global and require further explanation.Meanwhile, the science of interpretation is a tool for understanding the Qur'an and becomes the mother of the knowledge of the Qur'an (Abdul Djalal, 1998).
The use of ta`wil or tafsir bi al-ra'yi was intensively developed by the Mu'tazilites, the Mu'tazilites prioritize reason, not least when they are faced with the verses of the Qur'an, what they do is use their ratio and only interpreted in the text or verses of the Qur'an, according to the ratio and language (Al-Khalidi, 2008).The Mu'tazilah controversy has indeed become a very classic concern among commentators, especially the Ahlussunnah group who consider the Mu'tazilah as heresy (bid'ah) and think that science based on rationality and not history contains many mistakes, this occurs when the time of good friends and tabi'in, as well as followers of tabi'in, has ended (Zaid, 2002).
The ratio in the interpretation of the Al-Qur'an is not all that is everything is wrong, because in the Al-Qur`an Allah has advised Muslims to always think and adapt the verses of the Al-Qur`an using the words nazara, tadabbara, tafakkara, faqiha, fahima, 'aqala, ulul albab, ulul abshar, and others, which contain verses about encouragement and even commands to think a lot and use their minds (Harun, 1986).Therefore Tafsir bi al-ra'yi is http://eduvest.greenvest.co.id divided into 2, namely: Tafsir al-Mahmûd, namely the appropriate interpretation with the aim of shari'at, far from ignorance and error, in line with Arabic rules, relies on Arabic grammar in understanding the texts.And Tafsir al-Madzmûm, namely the interpretation of the Koran without knowledge, this is what is called the interpretation "according to the interpreter's own taste" far from the guidance of syara ', far from the rules of Arabic, following lust, or bringing the Word of Allah to his School.who deviate or are corrupted, or to bid'ah dhalâlah, or deepen the Word of God Almighty with knowledge but know the rules of the Arabic language (Ma'rifah, 2005).
According to the author, the explanation above describes that the source of the interpretation is not only from history, but by reason or ijtihad, and intuition or inspiration whose methods are difficult to find, because they are transcendent.This explanation is the background of the author who will examine the practice of interpreting the Qur'an by Tabi'in.It also shows the fact that Tabi'in uses ratio in interpreting the verse Talking about rationality and interpretation during the tabi'in period, the writer saw a problem that needed to be discussed and resolved, finally the author was interested in studying the bi al-ra'yi interpretation of the tabi'in interpretation, so the writer felt it was important to examine Mujâhid's interpretation.The reason the author takes Tafsir Mujâhid is because the Madrasah of Makkah is thick with his narrations and Mujâhid uses ratio (rayu), this is contrary to the narrative as sempel.
Previously, there were previous studies that were relevant to this research, one of which was the research written by (Alhaddar, 2012) entitled Rationality of Sahabat and Tabi'in Interpretation (Study of Tafsir bil Matsur).In this study, Muhsin explained that the rationality in the interpretation of the Qur'an has existed since the time of the companions and tabi'ins, but not all interpretations fall into the category of interpretation of bil matsur because the interpretation of bil matsur must be completely pure from history and not ijtihad.The difference is that Muhsin's research only focuses on the categorization of the interpretations of friends and tabi'in on the interpretation of bil ma`tsur, while in this study it focuses on Mujâhid's rationality and Mu'tazilah's thoughts.

RESEARCH METHOD
The research method used in this research is qualitative research with the type of library research, namely by collecting all the books that discuss the bi al-rayi interpretation, Mujâhid's interpretation as the primary reference.Secondary sources of tafsir books that have a tendency towards ratios such as al-Kasyaf.In data collection, the authors collected data by means of literature search, either manually or computerized.Based on existing references, in the discussion of this study using a descriptive-analysis method.
The author classifies the interpretation of bi al rayi on the interpretation of Mujahid into 4 points, namely: 1. Tafsir Bil Rayi Bi al-Qiyas 2. Tafsir Bil Rayi Bil Qisoh 3. Tafsir Bil Rayi bi al-Lughoh 4. Tafsir Bil Rayi bi Dhamir the explanation is as follows: "The parables of those who were subjected to the Torah, and then they did not carry them, were like donkeys carrying thick books.The parable of the people who deny Allah's verses is so bad.And Allah does not give guidance to the wrongdoers" (Surah Al-Jumu'ah [62]: 5).
Mujâhid said that this verse is a parable of those who carry the Torah, but do not read it.It is like a donkey carrying a pile of books but cannot read them (Ibn-Ǧabr, 1989).From the explanation above, by including the letter Al-Jumu'ah Mujâhid, Qiyaskans are like a donkey carrying thick books.The author found Mujâhid's narrative regarding QS.Al Baqarah verse 65 in the interpretation of Jami 'al-Bayân' an Ta'wîl Ayi al-Qur'an.The explanation is the same as what Mujâhid interpreted without the slightest reduction in the sentence (Ja, 2001).
Apart from Mujâhid, Qatâdah also explained that this verse tells of Jews who are allowed to seek life and sustenance on normal days, then they are prohibited on Saturdays.
As for what is prohibited on Saturday, there are three parts, namely first to refrain from all prohibitions of immorality, second to refrain from everything that is forbidden by Allah, and third to stop everything that is haraam by Allah as well as to stop immorality.So whoever is reluctant to do it, Allah says "be you apes" in this case, Qatada says they become monkeys, whether male or female (Ja, 2001).
In Ibn Kathir's commentary book, it is explained that Allah has reminded the Jews about sorrow and punishment as a lesson that had befallen the inhabitants of Elijah who disobeyed God's commands, namely the agreement to respect Saturday and not work on that day.However, they are looking for an excuse so that they can catch the fish that only appear on Saturdays, namely by installing nets, hooks and traps so that the fish cannot escape during the Saturday.Then they took him on Sunday night as an excuse that they did not arrest him on Saturday, even though the practice of arresting him was on Saturday, it was because the various traps they set were carried out before Saturday.Therefore, Allah totally changed them into apes (Isnanto & Dewi, 2020) A similar statement was also expressed by (Shihab, 2002), in his interpretation it was stated that Saturday is a day determined by Allah for the Jews (according to their fish, but they trap the fish by digging the pond so that the water with the fish enters the pond.This incident, according to some commentators, took place in a village of Aylah City which is now known as Teluk Aqabah.Then, after Saturday had passed they hooked him up.Allah was angry with them, so that Allah said to them, "Be ye despicable cursed monkeys."This order was not an order for the Children of Israel to carry out, but it was a taskhîr order, that is, an order that resulted in something happening.
In this verse it is an interesting issue to discuss is whether the Jews were cursed to be real apes?; or is it just his heart according to what Mujâhid said.This explanation can be traced back to the sources used by Mujâhid.
Before entering into Mujâhid's sources, it is necessary to see why al Tabari rejected Mujâhid's arguments.According to al Tabari, the changes that occurred were physically not in their hearts.According to him, they were cursed not only to become monkeys but to he "People of the Book ask you to bring down to them a Book from heaven.So indeed they had asked Moses who was greater than that.They said: "Show us real God".So they were struck by lightning because of their iniquity, and they worshiped the calf, after coming to them clear evidence, then We forgive (them) from this.And We have given Moses the real information "(Surah Al-Nisâ '[4]: 153) After that Allah told the followers of Moses to go from that place to a place that had been pur "O you who believe, whoever among you who apostates from his religion, then in the future Allah will bring a people whom Allah loves them and they love Him too, who are gentle towards the believers, who are tough on people disbelievers, who jihad in Allah's way, and who are not afraid of the reproach of those who like to criticize.That is the gift of Allah, given to whom He wills, and Allah is Most Broad (His gift), All-Knowing "(Surah Al-Mâidah [5]: 24) According to al Tabari, those who lived in that place and did not follow the Prophet Musa, were people who were changed by Allah into monkeys, pigs, and others (Ja, 2001) Apart from al Tabari, Adz-Dzahabî (w.1333-1397H / 1915-1999M) also talked about Mujâhid's interpretation.According to him, Mujâhid did not use his sources of thought http://eduvest.greenvest.co.id extensively.In his story, it is explained that Mujâhid's method of interpreting the Al-Qur'an is very careful in what he says about the Koran, even though they criticize him for using free-thinking in interpreting the Qur'an.However, according to his son at that time his father cried when asked about his interpretation using ra'yu.According to Mujâhid "I only brought as many as ten interpretations of friends related to the Qur'an." This editorial team indicated that Mujâhid did not fully use ra'yu but only followed his teachers, namely friends.Indirectly, Mujâhid shows that his thoughts about the interpretation that come from the ratio or ra'yu are the teachings of his teachers.In addition, Mujâhid is in the category of Madrasah Makkiyah under the guidance of Ibn 'Abbâs (w.68H / 688M) (Saghir, 1983).In this madrasah, there are several methods used to interpret the Qur'an, including ijtihad, qira'at, istinbath verses of law, and israiliyyat narrations.Of the four methods, it is possible that Mujâhid used stories from israiliyyat, an indication of this can be seen from the madrasah where he studied.It is known that Madrasah Makkiyah is a madrasa under the guidance of Ibn 'Abbas (w.68H / 688M).This indicates that Mujâhid followed the opinion of Ibn 'Abbas (w.68H / 688M), which facilitated the inclusion of Israiliyyat in interpretation.Based on the history of Ibn 'Abbas (w.68H / 688M), he always asked the people of the book regarding the problems of ancient stories and but he did not ask questions regarding the issue of aqidah and ushul aldin (Azzahabi, 1990).
This argument cannot be justified, because Ibn Abbas (w.68H / 688M) himself never explained that Ahl Jews at that time had their hearts changed, not their physical ones.This can be seen from the interpretation of Ibn Abbâs (w.68H / 688M) which came directly from his student, Mujâhid (Àbbās, 1992).In his interpretation, Ibn Abbas (w.68H / 688M) explained that on Saturday they (the Jews) violated Allah's provisions, then Allah blew the wind on them, then they became apes, then they were removed from the surface of the earth without being given offspring.The explanation of this verse is also found in the narration of al Dahhâk which is taken from the history of Ibn Abbas (w.68H / 688M), He (al Dahhâk) said that the change of the Jews at that time lasted less than three days, they could not eat, drink, and had children., so that they are lost on this earth (Abu al-Fida, n.d.).Al-Marâghi (1300-1371H / 1883-1952 AD) in his interpretation explained that one of the violations committed by the ancestors of the Children of Israel was fishing on Saturdays, even though before that Prophet Musa had forbidden them to work on Saturday.on the contrary, instructing them to do obedience to Allah SWT on that day.And being serious in doing things that have to do with religious issues (worship), so that religious feeling are planted alive in their souls.This teaching of obedience also serves to undermine their greed in pursuing worldly ambitions.However, Allah SWT, has not forgotten their part in worldly affairs.For this reason, the Prophet Musa (as) allowed them to make a living on days other than Saturday.But they violated the orders of Allah SWT., Their actions have crossed the limits of religious provisions.
This makes them descend to the lowest order, their human nature is extinct, as well as animal life.It is still quite good if they are only categorized as animals, but have rather good traits.However, they get a curse from Allah SWT., The same as the lowest animals, namely like apes in terms of tendencies and like pigs in terms of giving way to their passions.Thus, they have been removed from the characteristic features of humanity, they are committing evil deeds openly, and without shame to anyone (Al-Maraghi, 1986).From al-Marâghi's explanation, it can be concluded that the Children of Israel at that time who changed was not their physical characteristics.
The author's analysis, which needs to be underlined is the animal that Allah SWT has pointed to.Apes are the only animals whose genitals are always visible because their genitals have a prominent color and are different from the entire color of their skin.On the other hand, apes had to be whipped for following orders.That was some of the Jews who were criticized by the Qur'an.They do not submit and obey unless after being sanctioned or warned with threats, as read in the previous verses.Furthermore, pigs are animals that do not have the slightest sense of jealousy so that, even if the female is "ridden" by other pigs, she is not indifferent.This is also a characteristic of some Jews.Jealousy doesn't touch them, even if his wife dances and dances with other men.What happened to the dissidents was an invaluable warning to be avoided by those who were not sanctioned, whether living then or future generations.This is also a lesson for pious people.Again, whether their physical form is changed or not, today is not important to prove.What is certain is that their morals and way of thinking are not straight.And (Remember), when Allah said: "O Isa, verily I will deliver you to the end of your death and raise you up to Me and cleanse you from those who disbelieve, and make those who follow you above people -people who disbelieve until the Day of Resurrection.Then only to me will you return, then I decide between you about the things that you always argue with him "(QS.Ali Imrân [3] 55) Mujâhid in his interpretation argues that the prophet Isa was raised by Allah alive (Ibn-Ǧabr, 1989).This opinion is in accordance with the opinion of the scholars in the Tafsir at-Tabari, namely the opinion of al-Rabi who said the meaning of ُ ‫إ‬ : ُ i s that Allah made Jesus sleep, then raised him in a state of sleep, alhasan said that "the Messenger of Allah said to the Jews that in fact Jesus was not dead yet, and he will return before the Day of Judgment.Mathar al-warraq agrees with Mujâhid that Isa was raised alive, as well as other scholars such as, Ibn Juraij, Muhammad bin Ja'far bin Zubair, Ibn Zaid, and al-Hasan.
However, in contrast to the opinion of Ibn Abbas who said that Isa was raised by Allah in a dead state or Allah killed Jesus when Jesus was raised by Allah, Wahb ibn Munabbih al-Yamani said that Allah gave Isa to Allah greetings within 3 hours during the day until Allah raised him, according to Abu Ishaq "The Christians say that Allah gave Isa to Jesus for 7 hours during the day and then brought him back to life (Ibn-Ǧabr, 1989).
Based on some of the opinions of the scholars put forward by at-Tabari in his book, at-Tabari prefers the opinion that Jesus was raised alive, as said by the Prophet who was considered mutawattir that Isa bin Maryam would come down to earth, then kill the dajjal.Qatâdah and others say that this expression includes versions of the Muqaddam and Mu'akhkhar expressions, namely putting the last and ending the former first.The full form is, "Verily, I will raise you up to Me and deliver you to the end of your death, having been caught." Ali Ibn Abu Talhah narrated from Ibn Abbas, that what is meant by mutawaffika is to kill you.Muhammad ibn Ishak has narrated from an unsuspecting person, from Wahb ibn Munabbih who said that Allah killed him for three hours (hours) at the beginning of the day, namely when God lifted him up to Him.
Ibn Ishaq said that Christians suspect that Allah turned him off for seven hours, then brought him back to life.Ishaq Ibn Bisyr narrated from Idris, from Wahb, that Allah killed him for three days, then brought him to life and lifted him up.Matar Al-Waraq said what he meant was that I would actually take you from the world, but not die in the sense of the word die.The same thing was said by Ibnu Jarir, that yuwaffihi means to lift him up.
Most scholars say that what is meant by dying in this verse is sleep, as is the meaning contained in His words: and Most High from whom they associate.(Surah Ar Rûm [30] 40) The verse clearly states that Allah created man and then killed and revived him in the barzakh realm to be accountable for human actions during his life (Ja, 2001).
The author's analysis if you look at this verse, it can be concluded that Allah only kills man once and does not happen twice.Although Mujâhid did not explain in detail the reasons for his interpretation of the verse on the condition of the prophet Isa when he was appointed by Allah, the reasons put forward by other scholars are like representing Mujâhid's arguments in stating his interpretation.
"Having told us Bakr bin Khalaf Abu Bisyir, told us Yahya bin Sa'id from Sa'id bin Abu Arubah from Qatadah from Yunus bin Jubair from Hithan bin Abdullah from Ubadah bin Shamit, he said; "The Messenger of Allah -peace, and prayer of Allah be upon him-said:" Take it (the rule of law) from me.Allah has made a way for them, virgins and virgins by being beaten a hundred times and exiled for one year.Meanwhile, a widow and widower were beaten a hundred times and stoned." There are also those who argue that the dhamir returned to Yusuf, as narrated by Ibn Abbas.He said the Prophet said, "If he had not said -that is Yusuf -the sentence that had been uttered, then he would not have been in prison for a long time, until -until he asks for a way out from other than Allah ".
In his interpretation Mujâhid said that Yusuf was made to forget by Satan his God.Basically a person is not sinful if he forgets.Even in the authentic hadith narrated by Imam al-bukhari it turns out that a prophet is also an ordinary human who might forget: "Having told us 'Uthman said, having told us Jarȋr from Manshur from Ibrȃhȋm from' Alqamah said, 'Abdullah said," The Prophet sallallaahu' alaihi wasallam performed prayers."Ibrȃhȋm continued, "But I do not know whether he was excess or less raked.After the Salam, he was asked:" O Messenger of Allah, something has happened in prayer!He asked: "What is it?"So they replied, "You pray such and such."He then sat on his feet facing the Qibla, then he bowed down twice, then Salam.When facing us, he said: "In fact, if there is something new from prayer, I will definitely tell you.But I am only a human like you who can forget as well as you can forget, so if I forget remember it.And if someone. of you doubt in his prayers then he must believe which is right, then let him perfect it, then greetings then prostrate twice."

CONCLUSION
Based on the analysis, it can be denied that in terms of term, the tendency of the tafsir book to not reach certain disciplines, is only limited to geographic influences and is thick with the nuances of the interpretation of the teacher, namely ibn abbâs.There are at least 23 bi al-Ra'yi interpretations of Mujâhid's interpretation, which are also agreed upon by several scholars, both from the tabi'in or commentators, but not all of them are the same as the opinion of Ibn Abbâs as his teacher.Of the 23 interpretations of bi Rayi, 15 of them are different from Ibn Abbas's interpretation and 8 of them have topics with Ibn Abbas and are classified into 4 parts of Tafsîr bi al-Ra'yi bi al-Qiyas, Tafsîr bi al-Ra'yi bi al-Qisshah Tafsîr bi al-Ra'yi bi al-Lughah, Tafsîr bi al-Ra'yi bi al-Dhamir.

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in his Madzahib al Tafsir al Islami.Mujâhid (21-104 H / 642-722 AD) is mentioned as the most trusted student of Ibn Abbas (w.68H / ًً 688M).Even classical commentators admit that Mujâhid's interpretation is the best interpretation.But al-Tabari (224-310 H / 839-923 AD) did not agree on this, because Mujâhid used more of his ra'yu than narrations And indeed you have known those who transgressed among you on Saturday, then We said to them:" Be you lowly monkeys "(Surah Al-Baqarah [2]: 65) According to Mujâhid, that they are not really turned into monkeys, but according "