Interpretation of bi al-ra’yi madrasah tafsīr makkah
(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-.
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
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).
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