Kontinuitas dan perubahan dalam tafsir klasik: telaah atas sikap para mufasir abad II-VIII H. terhadap kisah Gharaniq dan relasinya dengan doktrin Ismat al-Anbiya’
| Main Author: | Mubarok, Ghozi |
|---|---|
| Format: | Thesis NonPeerReviewed Book |
| Bahasa: | eng |
| Terbitan: |
, 2017
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| Subjects: | |
| Online Access: |
http://digilib.uinsby.ac.id/20577/1/Ghozi%20Mubarok_F03511016.pdf http://digilib.uinsby.ac.id/20577/ |
Daftar Isi:
- Qur’anic exegesis always shows continuities as well as changes. Many interpretations remain unchanged over time, but several other interpretations change in different periods of its history and in the hand of different exegetes. This dissertation is an attempt to study the continuities and changes in opinions of exegetes living from 2nd to 8th century AH about the controversial narrative of gharaniq, i.e. the occasion on which Muhammad PBUH is reported to have mistaken words of satanic suggestion as being divine revelation. There are four main questions to be answered in this dissertation. First, how did the 2nd - 8th century exegetes respond to the gharaniq narrative? Second, in what categories we can arrange their responses to the gharaniq narrative choronogically? Third, how to describe the patterns of continuities and changes in their interpretations of Qur’anic verses on gharaniq narrative according to their period of life time, their theological or jurisprudential affiliations, their domiciles, or their academic backgrounds? Forth, which factor that has the most considerable influence on those continuities and changes? To answer those questions, this dissertation examines various interpretations of Qur’anic verses located in four su>rahs which were proposed by 31 exegetes in approximately seven centuries. These collected interpretations will then be analyzed in chronological order comparatively, using historical approach in its critical and genealogical framework. Finally, this dissertation reveals following points of conclusion. First, there are four types of responses suggested by the exegetes to the gharaniq narrative, i.e. critique of its hadiths and riwayahs, ta’wil of its content, decontextualization of the related verses, and acceptance or approval of its validity. Second, responses of the 2nd to 8th century exegetes to the gharaniq narrative can be arranged chronologically into four phases, i.e. the phase of initial problematization, the phase of ta’wil diversification and critique of matn, the phase of critique of sanad and authenticity, and the phase of interpretation stability. Third, chronological study based on the period of the exegetes life time offers more comprehensive analysis of the process of continuities and changes in tafsir. This analysis reveals the usefulness of the evolutionary and crisis perspective as well as the importance of genealogical viewpoint of tafsir tradition. Fourth, the most influencing factors for the continuity and change in Qur’anic exegesis is the responses of the exegetes to the paradigmatic developments in theology and hadith sciences.