[Tafsir At Thabari
Rapheal Charlton
Tabari finished his work in 883, often dictating sections to his students.[1][4] It is his second great work after "History of the Prophets and Kings" (Tarīkh al-Rusul wa'l-Muluk), also known as "Tarikh al-Tabari".
Tabari has relied on narratives of the Islamic prophet Muhammad, including narrations and comments of sahabah and tabi'in where necessary. Tabari supplies the chain of narrations for the reports included in the commentary, sometimes elaborating on the trustworthiness of narrators.[1][5] Narratives are selected based on their authenticity; a notable example is the rejection of the same historical sources he had already used for his historical works.
In the preface, general facts about the Quran are given, including its superiority to any other text, what tafsir and tawil are, the seven qira'at, companions who commented on the Quran and the naming of the suras.[1][6]
The language of the Quran, Arabic, is discussed and the view that there are foreign words in the Quran is rejected.[1][7] Tabari mentions that these foreign words are coherent with Arabic, entering the Arabic language before the revelation of the Quran, and that they are very rare, and cannot be used as counter evidence that the Quran is Arabic.[vague]
Interpretations start with "al-qawlu fī ta'wīli qawlihi ta'ālā" (English: The tawil of this word of God is) for every verse. Then hadith and other previous interpretations are stated and classified according to their compatibility to each other. Interpretation using other verses and Arabic language is favored, qualifying this tafsir as riwaya, but the inclusion of critiques and reason is an integral part of the books unique character; as Tabari has refrained from interpretation using merely his own opinion and opposed those who do so.[1][8]
Lexical meanings of words are given, and their use in Arabic culture is examined. Tabari's linguistic views are based on the school of Basra. Opinions of linguists are given where appropriate. Evidence from Arabic poetry is used frequently, sometimes with its origins.[citation needed]
Tabari is also a qira'at scholar, reflected in his opinions on qira'at debates in his book. Choices of qira'at are usually given according to the Kufa school. Sometimes both qira'at are preserved, leaving the choice to the reader.[1][9]
Mansur I, a Samanid king who ruled in Khorasan between 961 and 976, asked for the legal opinion (fatwa) of jurists on the permissibility of translating the Quran into Persian. The scholars affirmed that reading and writing the translation of the Quran in Persian was permissible for those who did not speak Arabic. Subsequently, the King ordered a group of scholars from Transoxiana and Khorasan to translate Tafsir al-Tabari into Persian. The Persian translation of the tafsir has survived and has been published numerous times in Iran.
Al-Hafiz Ibnu Katsir adalah tokoh dalam bidang tafsir yang telah mengambil banyak manfaat dari Tafsir ath-Thabari ini sekaligus menghasilkan ringkasan dan menambahkan banyak manfaat berkaitan dangan hadis, fiqh, ushul, sejarah, dan beberapa yang lainnya yang bermanfaat yang kemudian dikenali sebagai Tafsir Ibnu Katsir.
Isa as is a prophet sent by Allah, who is included in the category of prophet ulul azmi among other prophets. He invited his people, the Children of Israel, to worship Allah and was accompanied by his close friends, namely hawariyyu>n. this friend always helps preach Isa wherever he is when he is sad and happy, there are many interpretations that clarify who hawariyyu>n is, one of which is the interpretation of ath-thabari which says that hawari>yyu>n is a friend of the dean Isa as. This article uses Library Research research by prioritizing in-depth analysis of various journals, books or literature related to research. The Qur'an does not provide detailed information about hawariyyun, but many interpretations explain who hawariyyun is, one of which is the interpretation of ath-thabari which says that hawariyyu>n is a friend of Isa's dean who always wears all white clothes, is also a laundress, and fish seekers, so that hawariyyun are the chosen people chosen by the prophet Isa to help his preaching to his people.
Dokumen tersebut merupakan ringkasan singkat tentang biografi dan metodologi tafsir Ibnu Jarir al-Thabari. Thabari lahir pada tahun 224 H di Thabrasan, belajar al-Qur'an pada usia 7 tahun, dan mulai menulis hadits pada usia 9 tahun. Dia merupakan seorang ahli hadits, sejarah, tafsir, dan fiqih yang banyak menulis karya. Metode tafsirnya didasarkan pada riwayRead less
Mastery of classical and medieval interpretive material is very necessary for the construction of new ideas in order to maintain the continuity of an interpretive tradition, and in essence is the basic foundation because it is responsible for the formation of a civilization. This is different from commentators in Indonesia who believe that the study of classical and medieval tafsir has reached a dead end, and that classical and medieval tafsir books are repetitive and boring. This article traces the intellectual journey of Abu Ja'far Muhammad Ibnu Jarir ath-Thabari, from childhood to moving to Egypt and studying with ulama. Also reconstructing the interpretation of Jami' al-Bayan 'an Ta'wil Ay al-Qur'an and detailing Muhammad Al-Fadhil bin 'Ashur's opinion regarding the meaning of bil ma'tsur which Husein adz Zahabai kept regarding the interpretation of Jami' al-Bayan 'an Ta 'wil Ay al-Qur'an. This article asserts that Ibn Jarir ath-Thabari's Tafsir represents a scientific interpretation, prioritizing the analytical side over the atsar side. As a result, this work is a pivotal moment in the method of interpretation, significantly breaking from the science of hadith. Thabari's commentary can be considered a well-rounded amalgamation of the two sides. It contains a greater number of hadith narrations than any other books of tafsir bil ma'tsur during its time. Moreover, it presents a scientific theory founded on the comparison and analysis of various opinions, which is accomplished through the examination of the 'illat of the causes of the qorinah (the indicative side of the evidence). This approach was already evident in ath Thabari became the main characteristic of tafsir bir ra'yi (interpretation by reasoning).
Tafsir bil ma'tsur adalah tafsir yang mengacu pada riwayat Rasulullah SAW dan penafsiran dari para sahabat atau murid mereka dari kalangan tabi'in. Salah satu tokoh ilmuwan muslim bidang tafsir bil ma'tsur adalah Ibnu Jarir ath-Thabari.
Tafsir ini juga terdapat dalam musnad-musnad sesuai riwayat masing-masing sahabat. Dari kalangan ulama mutakhirin (terakhir) ada yang mengumpulkan semua riwayat itu dalam satu kitab, yaitu al-Hafizh as-Suyuthi, yang mengumpulkan riwayat-riwayat dalam tafsir yang sanad-sanadnya dibuang, dinisbatkan kepada pen-takhrij-nya, yatu dalam kitabnya yang masyhur yaitu ad-Durarul-Mantsur fit Tafsir bil Ma'tsur.
3. Di antara riwayat adalah pendapat seseorang yang tidak terjaga dari kesalahan. Oleh karena itu, kita mendapati para sahabat dan tabi'in kadang-kadang berbeda satu sama lain. Dalam banyak kesempatan perselisihan keberagaman. Namun, pada sebagian kesempatan perselisihan keberagaman, namun pada sebagian kesempatan perselisihan itu adalah perselisihan benturan. Ini menunjukkan bahwa mereka menafsirkan dengan rasio mereka.
4. Tafsir bil-ma'tsur-seperti diriwayatkan kepada kita-bukan tafsir metode logis yang mengkaji Al-Qur'an surat per surat, dan dalam satu surat mengkaji ayat per ayat, dan dalam satu ayat dikaji kalimat per kalimat. Metode seperti itu adalah ciri tafsir analisis yang dikenal dengan tafsir bir-ra'yi, bahkan ia seperti komentar terhadap ayat-ayat Al-Qur'an.
Ia dilahirkan di kota Amul ibukota Tabaristan, yang merupakan salah satu provinsi di Persia dan terletak di sebelah utara gunung Alborz, selatan laut Qazwin. Tepatnya pada tahun 224/225 H atau sekitar tahun 839-840.
At-Thabari tumbuh di kota kelahirannya Amul, dibimbing oleh ayahnya dengan sebenar-benarnya bimbingan. Ayahnya mengamatinya bahwa ia sangat memperhatikan ilmu, sehingga ayahnya mengarahkan beliau agar menghafalkan Al-Qur'an di usia yang masih muda.
Ia juga pernah menjadi imam salat dan menulis hadits ketika umurnya belum sampai sembilan tahun. At-Thabari juga menguasai qiraat, memahami makna, seorang faqih di dalam menjelaskan hukum-hukum Al-Qur'an, dan mengetahui sunnah.
Ibnu Jarir at-Thabari terkenal sebagai imam di bidang ilmu tarikh atau sejarah. Ia merupakan syaikhnya para sejarawan, beliau menulis kitab besar Tarikh ar-rusul wa al-muluk. Selain itu, ia menulis Kitab Tarikh Rijal dari sahabat sampai tabi'in hingga sampai gurunya dan menamakannya badzi al-mudzayyal.
Kedua, Ibnu Katsir Ismail bin umar bin Katsir bin Dhowwa al-Bashri ad-Dimasyqi Abu al-Fida Imaduddin. Beliau termasuk ulama ahli tafsir, sejarawan dan hafidz, lahir tahun 701 H di Syam dan wafat di Damaskus pada tahun 774 H.
Thabaristan sendiri adalah sebuah daerah yang terletak di sekitar utara Negri Iran saat ini. Kata Thabaristan berasal dari bahasa Persia, -istan mempunyai arti Negri. Thabari secara bahasa artinya kapak, atau alat yang digunakan untuk memotong kayu.
Menurut Muhammad Yusuf beberapa aspek terkait karakteritik penafsiran Al-Tabari adalah pertama, dari sisi linguistik, Al-Tabari sangat memperhatikan penggunaan bahasa Arab sebagai pegangan dengan bertumpu pada syair-syair Arab kuno dalam menjelaskan makna kosa kata, acuh terhadap aliran-aliran ilmu gramatikal bahasa (nahwu), dan penggunaan bahasa Arab yang telah dikenal secara luas dikalangan masyarakat.
Al-Tabari banyak memberikan inspirasi baru bagi mufasir sesudahnya. Tafsirnya memiliki karakteristik tersendiri dibanding dengan tafsir-tafsir lainnya. Ia memuat analisis bahasa yang sarat dengan syair dan prosa Arab kuno, variant bacaan, perdebatan isu-isu bidang kalam, dan diskusi seputar kasus-kasus hukum sebagaimana dikatakan Mihammad Yusuf tanpa harus melakukan klaim kebenaran subjektifnya.
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