Oleh: Sulaiman Ibrahim
ABSTRACT
From research result of this dissertation indicates that construct of interpretation methodology built by Daud Ismail was still follow the construct of his predecessor’s interpretation methodology. Seen from its interpretation form, this Tafsîr al-Munîr was the follower of Tafsîr bi al-Ma’tsûr, but not denied that the element of tafsîr bi al-ra’y also exist in it. It is true, in Daud Ismail’s interpretation, sometimes tafsîr bi al-Ma’tsûr was confronted with tafsir bi al-ra’y. If tafsîr bi al-ma’tsûr was more relied on historical quotation, on the contrary tafsîr bi al-ra’y tends to relied on mind and logic. This kind of Interpretation method was called by Muhammad al-Fadhil bin ‘Asyur as tafsîr al-atsarî al-nazharî or naqdî.
This dissertation indicates that the pattern has been used by Daud Ismail was mushhafî, interpreting the Qur’an of 30 sections (from Sura al-Fatihah to al-Nas). It is can be seen from his systematic way in interpreting al-Qur’an; (1) Explaining the sura and verse. First, Daud Ismail interprets by explaining whether the sura was makkiy or madaniy, or some of its verses were makkiy and others were madaniy; (2) Mentioning the sura’s order and amount of the verses in the beginning of its discussion. Every interpretations of one verse, two verses, or some verses of al-Qur’an were compiled in such a manner so give the union meaning, or the verses were assumed as one group; (3) The verses of Qur’an were written border on its translation; (4) Explaining vocabulary; (5) Explaining the verses meaning globally; (6) Explaining the revelation causes of the verses (asbab al-nuzûl), if they have; (7) Leaving the terms related to science that assumed can impede the readers in understanding the contents of Qur’an; (8) Language style; (9) At the end of every section was made a table of contents. It was aimed to be easier in its searching of verses and explanation.
These findings strengthen the existence of tafsîr al-atsari al-nazharî or naqdî method that found by Muhammad al-Fadhil bin Asyur in his book, Al-Tafsîr wa Rijâluhu, (Mishr: Majma’ a-Buhuts al-Islamiyyah, 1970), that practiced by ‘Abd al-Qadir Muhammad Shalih in his book, Al-Tafsîr wa al-Mufassirûn fi al-‘Ashr al-Hadîts, (Beirut: Dar al-Ma’rifah, 2003), and also strengthen the view of Rafii Yunus Martan in “Membidik Universalitas, Mengusung Lokalitas: Tafsir al-Qur’an Bahasa Bugis Karya AG. H. Daud Ismail,” (Jakarta: Journal PSQ, 2006). At least, Daud Ismail has used what known in modern-writing system as cross-reference that can facilitate to all reader in comprehending various verses.
This research was qualitative research by using interpretation approach. The main source of this dissertation was Daud Ismail’s Tafsîr al-Munîr. In the gaining of its methodologies aspect, so used some books of ulûm al-Qur'an and interpretation, both of classic or modern. The data read with standard-interpretation science was including interpretation method and content. Understanding of the interpretation content was through the discourse analysis theory, and for analyzing the existing data was supported by interpretation approach. In exploring the interpretation was focused on interpretation thought in the field of theology, syari’ or law and social community, by reason that it was more touched by Daud Ismail in his interpretation, and in order to the obtained-result can be more varied and contextual.
