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

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- 1973).

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

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).

that allow the bi al-rayi interpretation or what is also called interpretation by using ratio or

Mujâhid's assessment in terms of the interpretation of the Al-Qur'an has been agreed by the



H / 688 AD), Mujâhid did not only take interpretations from Ibn

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).

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).

because in the Al-Qur`an Allah has advised Muslims to always think and adapt the verses

aim of shari'at, far from ignorance and error, in line with Arabic rules, relies on Arabic

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 .

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

studying the bi al-ra'yi interpretation of the tabi'in interpretation, so the writer felt it was

is because the Madrasah of Makkah is thick with his narrations and Mujâhid uses ratio

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.

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.

who was in the city of Mecca. Adz-Dzahabî (w.1333-1397 H / 1915-1999 AD) states that

Mujâhid was a Tabi'in who used very large ra'yu compared to the use of narrations in

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:

is so bad. And Allah does not give guidance to the wrongdoers" (Surah Al-Jumu'ah [62]:

5).

read it. It is like a donkey carrying a pile of books but cannot read them (Ibn-.

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).

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)

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.

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.

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

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"O you who believe, whoever among you who apostates from his religion, then in the future

Musa, were people who were changed by Allah into monkeys, pigs, and others (Ja, 2001)

Apart from al Tabari, Adz-Dzahabî (w.1333-1397 H / 1915-1999M) also talked about

Mujâhid's interpretation. According to him, Mujâhid did not use his sources of thought

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."

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

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 al-

din (Azzahabi, 1990).

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  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

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.

as animal life. It is still quite good if they are only categorized as animals, but have rather

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

(Ibn- 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

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.

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  Christians say that Allah gave Isa

caught."

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.