Modernization and commentary in the Al-Quran

Al-Quran, among others, introducing himself as hudan li al-nat, and as the man who revealed that out of the darkness to light (QS 14:1). One of the verses that describe the human was the one (ummatan wahidah), but as a result of the speed of population growth and rapid development of the community, then appear new issues that cause disputes and cross opinions. Since then, God sent prophets and reduce the Scriptures, so that they – through the Scriptures – can resolve their disputes and find a way out for resolving the problems, the problems they (QS 2:213).

So that the Al-Quran useful in accordance with the functions described above, the Al-Koran instructs mankind to learn and understand (read, among other QS 38:29), so that they can find – through the instructions that implied and implied – – What can lead them to light.

On the other hand, Al-Quran describes the community as an ideal: that the plant shoot him, then shoot it makes the plant was strong, and he became be great and upright on the matter. Plants that fun-raiser the planting hearts … (QS 48:29).

This paragraph piece how the community is an ideal continuously changing and evolving he perfection. The picture above is associated with the fact that modernity – among others – characteristics dynamics and changes continuously, and is associated with the function of the Scriptures as previously described, then we can gather that the Al-Quran recommend updates, or – in the language of Hadith He said .– tajdid, or any other term “modernization”

Meaning Tajdid or Modernization
Although all dominie and recognize the need to recognize tajdid, irrespective whether they are legitimate or not assess the Hadith of Abu Daud No friend of Because, 58, but – and contain the experience – there have been differences are not small.

Busthami Muhammad Said59 for example, concluded that the definition of tajdid as raised by the Sahl Al-Sha’luki (w. 387 H) as the “Restoring the teachings of religion as the situation in the first Salaf” (i’adah al-din ila ma Cana ‘alayhi al Sun al-Salaf-shalih). Meanwhile, Ahmad ibn Hanbal as tajdid understand the definition of “dissemination of knowledge” .60 By combining the two, obtained by a formula that does not tajdid other except “distribution and revive the teachings of religion as understood and applied in the al-Salaf al-awwal.”

Conversely, there is also the understanding tajdid as “efforts to adjust the religious teachings with contemporary life by downloading ta’wil or interpret things in accordance with the development of science and social conditions.” 61

Save us, to understand the teachings of religion, or interpreting the Al-Quran and be understood as al-Salaf not entirely correct. This is not only because Al-Quran is believed to be dialogue with each generation, and ordered them to learn and understand. Meanwhile, the results would be affected by thoughts about the factors, among others, the experience, knowledge, trend, and education background between different generations and other generations, even among thinkers and other thinkers in a generation. But also because it forces one generation to follow the “overall” the ideas of generations past, causing difficulties for them. This is not in line with the characteristics of religion and not in line with the fact that people always change.

On the other hand, to do with the way tajdid delete or cancel his teachings, essentially eliminate the academic characteristics of the Al-Quran is considered to be “always in accordance with the time and place.” In addition, interpreting and downloading ta’wil in line with the development of the community or scientific discovery without the danger of selection that is not small. This is because the development community can be a result of positive human potential and can also vice versa. Similarly, scientific discovery: there are objective and have been established and there is also the vice versa.

On this basis, it is necessary to note some of the ideas, while the contemporary thinker or theologian. They, despite all talk about tajdid or modernization, different opinions about the boundaries: on the one hand, there are not so restricting achieve what is expected, and the other parties that exceed the limit so that graze danger.

For example, raised the following views of Al-Maududi: “No man can be denied that, with a depth of knowledge about the nature and essence of-fact scientific, causing increases in the understanding of the meaning, the meaning of the Al-Quran. However, this does not mean that he has understand Al-Quran and the Prophet beyond the understanding of the students (friends) who have the understanding of the Prophet of Allah. “62

Al-Maududi opinion of the above, although seemingly different opinions with Al-Syathibi (1143-1194), but the fact is the same. According to Al-Syathibi, “Syari’at are ummiyah, can not be understood unless the understanding as to warn him.” 63

We do not reject that the friend is the “students” prophet, but not all of their opinions comes from the Prophet. This is proved by the differences in opinion between them, even among them there is a mistaken understanding of the meaning of the verses of the Al-Quran. ‘Adi ibn Hatim, for example, understand the meaning of al-khaith al-abyadh min al-khaith al-Stone (QS 2:187), with the intrinsic meaning (yarn) .

If the opinion of Al-Maududi is not fully accepted, then the flow of opinion and also other such views, Muhammad Asad. According to Asad, key to understanding Al-Quran is the seventh paragraph Surah Ali ‘Imran, Huwa alladzi anzala’ alaika al-Book Minhu R & D paragraph muhkamat hunna Umm al-Book of ukharu allegorical. According to Asad, who made this paragraph essay Al-Quran easy for them to use the living, because al-mutasyabih are verses that use the editor-editor majazi (metaforis) and has a symbolic meaning-meaning. Al-Quran – said much more – have many mutasyabih paragraph, so that when redaction not be understood in metaphoric, there will be confusion in understanding the soul of the teachings of Al-Quran.65

But, whether true in the Al-Quran there are “many” mutasyabih paragraph? And whether mutasyabih can ta’wil in-a-way as it is applied, so that eventually the to be lost Supra rationality in the teachings of religion (not a miracle signs again, the angel-in-ta’wil going to be a “natural law” or whispering conscience , And so forth)? No, this is beyond the limit, nor the previously very limited, that we understand as tajdid or modernization in the field of commentary.

Views on Modernization INTERPRETATION
Here is some basic views that can be used in the grip of tajdid or modernization in the field of commentary.

• Hadithic-Hadith and Friends of Celestial-opinion

A commentator can not ignore the Hadith-Hadith of the Prophet Muhammad and friends. The interpretation is the most ideal interpreter bi alma’tsur, namely, the paragraph is based, Hadith, and the opinion of friends in the Al-Koran interpreting.

However, this does not mean that the interpretation of their meaning can not be developed. Interpretation of the Prophet of Allah., As friends, can be divided into two categories:

• la p majala al-‘aql fihi (not disclosed the problem in the region logics), problems such as metaphysics, the details of worship, and so forth, and
• blunt fi al-aql (logics in the region), such as social problems.

The first, when the value of memoirs legitimate, as is accepted without development, because it is outside the reach of understanding. As for the second, although it should be recognized that the interpretation of Prophet said. is the correct, but the interpretation should be didudukkan in the right proportion. This is because the nature of the interpretation is highly varied, both in terms of the interpretation of motives, which can be shaped ta’rif or irsyad or tashhih, and so forth, and the relationship between the paragraph be with the interpretation that is also diverse. Relationship that sometimes form:

• All the relationships (tathabuq), such as the interpretation of prayer, al-al-wustha with “prayer Ashar“;

• Predominance Relations (talazum) rede ud’uni such as (in the QS 40:60) with a “devout”;

• The scope Relations (tadhamun), such as the interpretation of al-Life (in the QS 14:27) with the “grave”;

• the pilot Relations (tamtsil), such as the interpretation of al-maghdhub ‘alayhim (in Surah Al-Fatihah) with “the Jews”, in the sense that he interpret the Jews as an example that he raised from the public when it, so do not close the possibility for the interpretation given in the form of other examples that may be found in other communities.

In addition to the diversity of interpretation, as presented above, Hadith-Hadith of Prophet can be reviewed from various aspects, in line with the position he say when or memperagakannya.

Al-Qarafi66 share attitudes or speech Prophet said. in four categories, namely in his position as: (1) Messenger (2) mufti (3) Qadhi, and (4) Imam (leader of a country or community). The division of the above can be added with (5), as a private.

Hadith-Hadith related to his position as leader of the people associated with his social conditions, so that understanding must be related to social conditions when.

The opinions friendly, then when the problems say by the  including fi ma la blunt’aql al-li fih (not Kalam region logics), he law fi al-murfu ‘(from the Prophet of Allah.) That he received as such. Meanwhile, when nature is not so, he only considered, selected, and selected where appropriate and which are not.

• Qath’iy distinction between that and the Zhanniy

According to Al-Syathibi, there is no or very few are in qath’iy SEEING EVIDENCE  if it is referred to the absence of other possible meanings for one pronunciation when he stood alone.

However, there are differences in opinion about the definition and limit the number of verses that qath’iy al-dalalah, but clearly that if one paragraph has been considered so, there is no longer a place for a new interpretation for him. Those who are zhanniy, then it is a land garapan the theologian and thinker until the end of the period and from here emerged the idea of distinction between Syari’at and fiqih.

Ahmad Abu Al-Majd writing, “We must emphasize the distinction between obligation and Syari’at fiqih: Syari’at is something eternal and determined based on the Nash-Nash qath’iy both in terms of wurud it (the authenticity of the source) and in terms of he it (contain); while fiqih is the interpretation of the Nash-Nash. “68 Furthermore, he stressed:” Kelirulah they said that the past generation is no longer set aside for the next generation of something … anything they have been set aside for future generations after a natural / world with different natural / world … Experience-new experience can not be ignored for reasons that long experience can be sufficient and occupy its place.

Now, the experience is this new interpretation may arise, the new interpretation, even a new rule-rule which has not been known by its predecessor. Experience shows today include:

(a) mortality figures can be pressed and the average age of men increased compared to previous years.
(b) Janin has been known of the species, even humans have been located in the gate of sex selection and engineering Genetics (genetic engineering).

Two examples of the above makes a person to believe that Al-Quran forced to review the interpretation of verses that talk about the creation of God and human mafatih al ghayb not known except by Allah.

Of course, is not here ignore all the results of the research or the opinion of the predecessor, but the principle is rightly held al-muhafazhah ‘ala al-qadim al-shalih of al-akhdz bi-al-so-al-ashlah (hold on to the good old , And to a new better).

• Use of Ta’wil and Metaphors

At the time, al-Salaf al-awwal, dominie ta’wil reluctant to use or give meaning metaforis for religious texts. Imam Malik (w. 795 F), for example, were reluctant to condone someone said “the heavens rain down.” 70 Must believed that the down is a loss. Ta’wil reluctance to use this to make temporary theologian Salaf suspect that the stones are living beings with understanding, based on the word of God in the QS 2: 74. There is also a suspect that God sent prophets to bees, based on QS 16:68.71

After the al-Salaf al-awwal, circumstances have changed. Almost all have recognized the need for ulama tawil in various forms. Al-Sayuthi; for example, the rate majaz as one form of beauty bahasa.72 However, although they have agreed to receive it, differences in opinion arise in the set conditions for their use.

Now, while people who consider himself as a reformer in the field of commentary, using the pen-and-ta’wil solely based Reasoning without neglecting the principle-rule languages. Dr. Mustafa Mahmud, for example, downloading a prohibition-tawil God to Adam and Eve “tree” as the restrictions do seksual.73 relationship Although one of the arguments is the language of arguments, but the interpretation of this is splitting the specialist language.

According to Mustafa, editor of the word of God before they approached the tree is in the form of mutsanna (dual), namely, you do not approach this tree (QS 2:35). However, after they eat (meaning sexual intercourse), editor of the next plural form, ie, all you Descend from heaven … Some of you an enemy for some other (QS 2:36). This is observed, is that Adam and Eve was only two, but his wife after the fetus, they become so reasonable amount when switch to become editor of jamak.74

What is clear is that contrary to the text paragraph and also contrary to the principle languages. Because the language does not make the fetus dikandung as full, but according to the mother and therefore to operate despite a mother contain – any dikandungnya the baby – she still considered as a single.

The above example proves mistake pen-and-ta’wil made solely with the logics without consideration of rule languages.

Al-Syathibi raised two principal requirements for each penta’wil’s:

(a) The meaning of the selected in accordance with the essence of truth that is recognized by those who have authority in the field;
(b) the meaning of the selected known by the Arabic language klasik.75

While the innovator is considered to expand the use of ta’wil, without a reason for that support. We can understand some of their motivation – such as Muhammad Abduh motivation to use the broadest intellect to understand the teachings of religion, while narrow the possible areas unseen. However, when this destructing without limit, then it can lead to the disavowal things that are Supra-rational, as found in the mind while the innovator. Using intellect as a measure only in understanding the religious texts, especially about the events of the nature, historical and humanitarian matters, unseen, something that means using limited to interpreting the act of God (Him that it is absolutely necessary).

But, of course, this does not mean we accept it-interpretation of the interpretation that is not logical. What the above means that only when an editor is quite clear and does not contradict with the understanding rationally – although not yet understood the fact is – then the editor. Does not need to ta’wil-in-a sandbag with a meaning that is considered to be logical.

What the above also means not only using ta’wil the revelations that have been in-a-ta’wil by the predecessor. The development of community generated by the potential positive, the results of scientific discoveries that can be accountable, must all be grip in the main understand or interpret the verses of the Al-Quran, so that, when the birth of the text contrary to the scientific discovery and development, no roads other except through a pen-and-ta’wil. This certainly is better than indifference text, as he certainly still in the boundaries that allowed Al-Quran and the parson. Because, not Al-Quran know that the editor and theologian also has agreed to use it?