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INTERPRETATION OF BI AL-RA’YI MADRASAH TAFSĪR MAKKAH
M. Mizan Sya’roni
Institut Ilmu Al-Qur`An (IIQ) Jakarta
Received:
May, 6
th
2021
Revised:
May, 8
th
2021
Approved:
May, 18
th
2021
Abstracs
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.
Keywords: Interpretation, Bi al-Rayi, Tafsir Makkah
This work is licensed under a Creative Commons
Attribution-ShareAlike 4.0 International
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- 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
M. Mizan Sya’roni
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
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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 .
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.
RESULT AND DISCUSSION
A. Interpretation by Mujâhid Ibn Jabr
Mujâhid (21-104 H / 642-722 AD) was a student of Ibn Abbâs (w.68H / 688M)
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
understanding the texts of the Qur'an. This was comprehensively explained by Ignaz
Goldziher (22 June 1850 - 13 November 1921) 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 /
M. Mizan Sya’roni
Interpretation of bi al-ra’yi madrasah tafsīr makkah
688M). Even classical commentators admit that Mujâhid's interpretation is the best
interpretation. But al-Tabari (224310 H / 839923 AD) did not agree on this, because
Mujâhid used more of his ra'yu than narrations (Goldziher, 1995).
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:
1. Interpretation Bil Rayi Bi al-Qiyas
Q.S. Al Baqarah [2]:65







"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

to
h
i
m
this
ver
se is
as A
ll
ah sai
d
i
n
Qs.
Al
Jumu'ah

5,
se
ver






>



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-.
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
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suggestion) as a day of worship that is free from worldly activities. They were prohibited
from fishing on that day. However, some of them violated in a cunning way. They do not
M. Mizan Sya’roni
Interpretation of bi al-ra’yi madrasah tafsīr makkah
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
T
ons.
dem
nd
a
gs
pibe

f
oundation
use
d by a
l
Taba
ri i
s Q
S
. A
n
-
N
isa verse 153:



>




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
ifie
d.
In
ac
cor
dance
wit
h t
he
w
ord
o
f A

llah
in
QS
.
A
l
M
âid
ah
verse
24:
"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.1333-1397 H / 1915-1999M) also talked about
Mujâhid's interpretation. According to him, Mujâhid did not use his sources of thought
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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
M. Mizan Sya’roni
Interpretation of bi al-ra’yi madrasah tafsīr makkah
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 al-
din (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  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 (13001371 H / 18831952 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.
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2. Interpretation Bil Rayi Bi al-Qisoh
QS. Ali Im


ran [3] ayat 55





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- 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
:
is
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  Christians say that Allah gave Isa
to Jesus for 7 hours during the day and then brought him back to life (Ibn-.
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:


M. Mizan Sya’roni
Interpretation of bi al-ra’yi madrasah tafsīr makkah
It is stated that Rasulullah Saw, when awakened from his sleep always read the
following prayer, namely:
(
:

)
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
"Having told us Qabishah told us Sufyan from Abdul Malik from Rib'i bin Hirasy from
Hudzaifah bin Yaman he said; "When the Prophet sallallaahu 'alaihi wasallam was about
to sleep, he would say:' Bismika amuutu wa ahya (In your name I die and I am alive). ' And
when he wakes up, he says: "Al-Hamdulillahilladzii ahyaana ba'da maa amatana wailaihi
nusyur (Praise be to Allah who has revived us after killing us, and to Him is the place to
return)." (al-Bukhari, 2013).
The m
eaning contained in H


s:
ord
wis







"And because of their disbelief (against Jesus), and their accusation against Maryam with
a great lie (adultery), and because of their words," Verily we have killed Al-Masih, Jesus
the son of Maryam, the Messenger of Allah, "even though they did not kill him and did not.
(Also) crucified him, but (they killed) people who were likened to Jesus for them." (QS.An-
Nisa: [4] 156-157)
The Dhamir contained in His words, "Qabla mautihi," returns (refers) to Isa As. In
other words, none of the people of the book will believe in Jesus. This happened when
Prophet Isa came to earth before the Day of Resurrection, as explained later. So at that time
all the people of the book must have believed in him because they abolished jizyah and did
not want to accept except Islam (is fighting against those who did not want to convert to
Islam).
Ibn Abu Hatim said, had told us my father, had told us Ahmad ibn Abdur Rahman,
had told us Abdullah ibn Abu Ja'far, from his father, had told us Ar-Rabi 'ibn Anas, from
Al-Hasan, that he has said in regard to the meaning of his words: verily I will carry you
over. (Ali Imran: 55), namely dying with the understanding of sleep. That is, Allah lifted
him up in his sleep. Al-Hasan said that Rasulullah Saw, once said to the Jews:
"Verily Jesus was not dead, and indeed he will return to you before the Day of
Resurrection."
Looking at some of the opinions and arguments put forward by the scholars above,
the writer can see that the opinion of Mujâhid who said that the prophet Isa was raised alive
was based on the words of the Prophet that Jesus had not died, and according to at-tabari it
was not possible for Allah to kill Jesus twice, because in the passage of the Al-Qur`an Allah
says:





"It is Allah Who created you, then gave you sustenance, then killed you, then brought you
back to life. Can any of those whom you accuse God do of such things? Glory be to Him
M. Mizan Sya’roni
Interpretation of bi al-ra’yi madrasah tafsīr makkah
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.
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3. Interpretation Bil Rayi bi al- Lughoh
QS.
A

n-N
 15







"And (against) women who did heinous deeds, let there be four witnesses among you (who
witnessed it). When they have testified, then lock them (the women) in the house until they
meet their death, or until Allah gives him another way. " (QS. An-Nisa '[4]: 15)
Mujâhid interprets the word
in the above verse with lesbi (Ibn-abr,
1989). The following is his history in Tafsir Bahr al Muhith saying Abu Abdillah,
Muhammad ibn Yusuf ibn Hayyan al-Andalusi popularly known as Abu Hayyan (d 745
H). The word
here most interpreters interpret it to mean adultery, except for those
quoted by Muhajid and followed by Abu Muslim that it means lesbi. The history that
interprets adultery as follows:
Al Muthanna told us, he said: Abdullah bin Sahlih told us, he said: Mu
'awiy
ah bi
n
Sahalih told me from Ali bin Abi Talha, from Ibn Abbas, about His words
:
:
commits adultery, then he must be locked up in the house until he
dies. Allah
If
jam.
:
:
2)[24]:An-
Nur(SurahdownsentthenSWT
both of them are married. This is the path that Allah ordained for both.
In line with the narration of Ibn Abbâs above, Qatada, Abdullah bin Katsir, and
As-Suddi whose editorial is that a heinous act is an adultery. The road is the punishment
for hudud, stoning, and caning (Ja, 2001).
According to Ibn Kathir. In the early days of Islam, the law that applies when a
woman commits adultery and it is proven that her adultery with strong evidence is that she
is locked up (detained)
in
the
house, not allowed to go out until she dies in it. Therefore
wordHissays
Allah
"And (towards) women who do heinous deeds,"
the
meaning is adultery (Abu al-Fida, n.d.).
Ibn Abbas said, "The applicable law is that until Allah sent down the letter of An-
Nur, then he was told with the punishment of beating or stoning." It is also narrated from
'Ikrimah, Sa'id Ibn Jubair, Al-Hasan Al-Basri, Atha' Al-Khurasani, Abu Salih, Qatadah,
Zaid Ibn Aslâm and Adh-Dhahhâk, that he is mansukh and this is an agreed matter.
Imam Ahmad narrated: Muhammad Ibn Ja'far told us, Sa'id told us, from Qatada,
from Al-Hasan, from Hiththan Ibn Abdillah Ar-Raqqasyi, from 'Ubadah Ibn Ash-Shamit,
he said, if Rasulullah received revelation, then it feels heavy for him, his face is tense. One
day Allah sent a revelation to him, after which he was happy and said, "Take me, Allah has
set a solution for them: men who are married to women who are already married, men who
are not married to women who are not yet married, those who were married were beaten
by a hundred and stoned with stones, while those who were not married were beaten by a
hundred and exiled for a year."
Narrated by Abu Dâwud, Muslim, Ibn Majah and Ad-Dârimi from several routes
from Qatada, from Yunus, from Hiththan, from 'Ubadah, from the Prophet
M. Mizan Sya’roni
Interpretation of bi al-ra’yi madrasah tafsīr makkah
"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. "
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
Imam Ahmad also narrated from Waki 'said; has told us Al Fadl bin Dalham from Al Hasan
from Qabishah bin Huraits from Salamah bin Muhabbiq said; Rasulullah said:
"Has told us Waki 'said; has told us Al Fadl bin Dalham from Al Hasan from Qabishah bin
Huraits from Salamah bin Muhabbiq said; Rasulullah said: "Take (for example) from me,
take from me. Truly Allah has made the business of women, that men (virgins) and women
(girls) are whipped a hundred times and exiled for a year. The people who are married
women, the punishment is flogged a hundred times and stoned (stoned) to death ". Abu
Dawud narrated it at length from the hadith of Al-Fadhil Ibn Dalham, then he said, he is
not a hafiz. He's the butcher at With Abu Bakr Ibn Mardawaih said: Muhammad Ibn Ahmad
Ibn Ibrahim told us, Abbas Ibn Hamdan told us, Ahmad Ibn Dawud told us, 'Amr Ibn Abdul
Ghaffar told us, Isma'il Ibn Abi Khalid told us, from Asy -Sya'bi, from Masruq, from Ubai
Ibn Ka'ab, he said, Rasulullah is said:  men and women were beaten a hundred
and ostracized. The men and women who had won were beaten by a hundred and stoned.
And old men and women were stoned. "
Ath-Thabrani narrating from the line of Ibn Luhai'ah, from his brother Isa Ibn
Lahi'ah, from 'Ikrimah, from Ibn Abbas, he said, when An-Nisa's letter' came down,
Rasulullah said, "There will be no more detention of women at home after An-Nisa's letter
came down."
Imam Ahmad Ibn Hanbal argues following the above hadith content, namely
combining whipping with stoning for married adulterers, while some scholars have a
different opinion, that people who are married are only stoned without being flogged. They
said because the Prophet only stoned the Ma'iz of the Ghamidiah women as well as two
Jews, and the Prophet had not flogged them before that. This shows that the punishment of
flogging does not have to be, even in the opinion of the jumhur, mansukh.
4. Interpretation Bi al-Rayi bi Dhamîr
QS. Yusuf [12] 42







"And Joseph said to the man whom he knew would be safe between them both:" Explain
my situation to your master." So Satan made him forget to explain (Joseph's condition) to
his master. Therefore he (Joseph) remained in prison for several years. " (Surah suf [12]
42).
Mujâhid said: Yusuf said to him "explain my situation to your lord" He said the
man did not convey it until the king himself had a dream and this was because the devil
caused him to forget his Lord, and ordered him to remember the king and ask for his release.
"Because of that Joseph remained in prison for several years", because of the words
"explain my situation to your master" (Ibn- 1989).
Another opinion said that it was the king's servant who forgot to convey Yusuf's
condition to his king. Ibn Ishaq is one of the commentators who thinks so by saying; When
he came out - that is, one of the two who thought he would survive - then he was returned
to his original place and his friend was happy, then Satan made him forget to convey
Yusuf's request to the king, so Yusuf remained in prison for several years. Allah said "So
Yusuf remains in prison because of what he said to one of his two friends who survived,
namely when he said explain my situation to your master" for several years as a punishment
for him from Allah because of that. "
M. Mizan Sya’roni
Interpretation of bi al-ra’yi madrasah tafsīr makkah
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 '
from' Alqamah said, 'Abdullah said," The Prophet sallallaahu' alaihi wasallam performed
prayers.  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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