CHAPTER III
IBN ‘ARABĪ, FAKHR AL-DĪN AL-RĀZĪ
AND THEIR INTERPRETATIONS
A.
Ibn ‘Arabī
1. Biography
Ibn ‘Arabī was a figure of
philosophical mysticism; he lived in the end of fifth century until the
beginning of sixth century of Hydria. His complete name was Abu Bakar
Muhammad ibn Ali ibn Muhammad ibn Ahmad ibn Abdullah al-Tha’i al-Hatimi. He was known as Ibn ‘Arabī (without ta’rif–alif–lam).[1] His titles are Muhyidīn al-Haq, al-Syekh
al-Akbar,[2] Ibn Aflatun, etc.[3]
Ibn ‘Arabī was outstanding scholar who had great influences in Islamic
thought. He was born in Murcia,
Andalusia[4] in 17
Ramadan 560 H / 28 July 1165 M.[5] His father was an official under Muhammad ibn
Sa’id Mardanish’s government.[6] He came
from noble family. Both his father and
his uncle were two important persons in Tlemcen, Algeria.[7]
When the dynasty of al-Mohad (al-Muwahhidīn) rushed in Murcia in
567 H / 1172 M, his family moved to Seville, then his father became the
official of government again, and Ibn ‘Arabī begun his career as secretary
governor.[8] He
stayed in Seville for 30 years and studied under famous scholars in many
fields, like; al-Qur’an, tafsīr, hadīst, fiqih, theology, and scholastic
philosophy.[9]
Ibn ‘Arabī married Maryam binti Muhammad ibn Abdun ibn Abd al-Rahmān al-Baja’i.[10], a
pious woman.
Ibn ‘Arabī knew the world of Sufi when he was in primary
school. He met two female philosophers
and was amazed with them. He finally made them his spiritual guiders during two years. They were Jasmine Mursyainah and Fāţimah
Qurţubiyah. In his age of 20 (580 H / 1183 M) Ibn ‘Arabī begun to understand
Sufism and tarekat[11]
deeply,[12] he
studied it from many teachers and Sheikhs in some places, some of them are Abu
al-Abbas as-Sabti, Muhammad al-Hashar, and Ali ibn Abdullah ibn Jāmi’.
Ibn ‘Arabī studied fiqh under the guidance of Abu Bakr bin
Muhammad bin Khalāf al-Lakhmy, Abul Qasim
asy-Syarraţ, Ahmad bin Abi Hamzah and
also studied with Ali bin
Muhammad ibn al-Haq al-Isybili, Ibnu Zarqun al-Anshāry
and Abdul Mun’im
al-Khazrajy. He learned hadīst under the guidance of Imam Mālik and Ibn Hazm Adz-Dzāhiry. Although Ibn Arabī has various influential
teacher but he is an independent thinker.[13]
As a Sufi, he often visits Sheikhs to discuss, dialogue and debate about
many issues such as soul, unity of god, mysticism and tafsīr and ta'wīl
of al-Qur’an. He visited Tunisia in 590
H/ 1193 M.[14]
where he met Ibn Qasim and also other figures of Sufi, likes Abu Madyān. He visited Fez in 591 H / 1194 M and in 593 H
/ 1195 M.
There was an interesting story about his meeting with Ibn Rusyd (d. 595 H
/ 1198 M).[15]
There was veil that he could see Ibn
Rusyd while Ibn Rusyd could not. He discussed
some matters related to metaphysics.[16] This meeting became controversial among the supporters
of logical thinking (mind) and mystical imagination (gnosis). Nevertheless he confessed that there were a mutual
relationship between philosophy and mysticism. Because of this reason, he then merged the
philosophy with his spiritual experience (mysticism) in his concept of “wahdah
al-wujūd”, a metaphysical concept.
In 599 H / 1202 M, he went to Makah to do pilgrimage where he made a
journey to some Islamic study centers. He then transited in Egypt, Iraq, Syria, and Rum
a long time, but he didn’t go to Iran.[17]
In 607 H / 1210 M, he stayed in Qauniyyah region, one of Islamic
metropolis at that time. In this new
place, he has begun recitation of dzikir[18]
that was followed by his pupils coming from various regions. He also wrote two
books, Mushāhadah al-Asrār and Risālah al-Anwār.
In 620 H / 1223 M, he and some of his pupils stayed in Damascus.[19] In the end of Muharram in 627 H, he has
begun his monumental work; Fuşūş al-Hikam. And he passed away in
Damascus when his was 78 years, in the night of Thursday, 28 Rabi’ul Awwal
638 H / 16 November 1240 M.
The most amazing thing about Ibn ‘Arabī is he has
produced many works. Some of them were still intact but some others were lost. Many of his works were still in the form of
manuscript. William C. Chittick wrote in
his book that Osman Yahya said that Ibn ‘Arabi wrote 700 books, essays and
anthology more than 400 books.[20]
He also
wrote theology, cosmology, psychology, tafsīr, hadīst, fiqih,
and others. These works were difficult to be understood because of his various
language styles, like poetic and metaphoric style in the form of ijāz
and majāz.
Some of his works were :
1.
Al-Futūhat al-Makiyyah fi Ma’rifāt al-Asrār
al-Mālikiyyah wa al-Mulkiyah
2. Fuşūş
al-Hikam
3. Al-Isrār ila Makan al-Asrār
4. Muhādarāt al-Abrār wa Musāwamarāt al-Akhyār
5. Kalām Abdillah
6. Taj al-Rasāil wa Minhaj al-Wasāil
7. Mawāqi’ al-Nujūm wa Maţāli’ Ahillah
al-Asrār wa al-’Ulu
8. Kitab Rūh al-Quds fi Munāşahāt al-Nafs
9. Diwān
10. Al-Tanazzulāt al-Mawsiliyya fi Asrār
al-Taharāt wa al-salawāt wa al-ayyām al-Asliyya
11. Tarjuman al-Asywāq
12. Al-Asfār
13. Al-Isfār ’an Nataij al-Asfār
14. Insha’ al-Dawāir
15. Kimiya al-Sa’ādah
16. Uqlatu al-Mustaufid
17. rasā’il-rasā’il
Ibn ‘Arabī also
wrote the books about Qur’anic studies, some of them are al-Jam’u wa
al-Tafşīl fi Ibdā’i Ma’āni al-Tanzīl, Ijāz al-Bayān fi al Tarjūmah ’an
al-Qur’an and Tafsīr al-Qur’an al-Karīm in two volumes in 1387 H.
2. The book of Tafsīr
Al-Qur’an Al-Karīm
Tafsīr al-Qur’an Al-Karīm by Ibn ‘Arabī is one of the commentary
works that express his spirit in understanding al-Qur’an. This commentary
entitled “Tafsīr al-Qur’an Al-Karīm” was published by Dar Yaqđah al-Arābiyah,
Beirut on 1387 H / 1968 M.
The book consists of two volumes, compiles all verses and surah
based on mushaf Utsmāni. This book is equipped by his biography, the
writing background and printing office preface.[21] The
first volume consists of 18 surah from surah al-fātihah up to surah
al-kahfi. The second one consists of 96 surah from surah maryam
up to surah al-nās.
His reason of writing this Tafsīr is the difficulty of finding the
meaning of al-Qur’an. Nevertheless it doesn’t break his heart for trying to
interpret the meaning of al-Qur'an until he gets good felling.[22]
There are two basic purposes that made Ibn ‘Arabī try to interpret
al-Qur’an. The first, the good condition of heart after he got the meaning of
al-Qur’an’s secret. Second, the prophet’s statement that there were esoteric
and exoteric meaning in every characters, word and sentence of al-Qur’an,[23] nevertheless
Ibn ‘Arabī did not claim himself finding the entire meanings implied in
al-Qur’an. He admitted that God’s knowledge was unlimited. Every word from God’s
Vision has many contents that will not finish to be written although all the
sea water to be ink. In the same time,
he also confesses that his comprehension hasn't stopped by whatever he known.
However he felt that there were many meanings which enter in his brain, so he
confused with every thing that covered in his brain.[24]
There was a question from researchers about this tafsīr, it was
about “Who was the author of this tafsīr?” and also there were many
different opinion about it, some of them says that this tafsīr was not
Ibn ‘Arabī’s work, but it was ‘Abd al-Razāk al-Kasyani’s work that was relied
to Ibn ‘Arabī to get society acceptance and get popularities.[25] While
according to Muhammad Ali Iyāzi, initially this work is Ibn ‘Arabī’s essays
that is dictated to his student (‘Abd al-Razāk al-Kasyani).[26]
Meanwhile, in preface from
printing office that print this book is mentioned that initially this work consists
of Ibn ‘Arabī’s original manuscripts that is saved in al-Majmā al-Ilm al-‘Arabī in Damascus and
manuscript that is saved and printed in Indians in “Nūr Muhammad”
printing office at the end of Rabi’ al-Awwāl in 1291 H. without any additions
and alterations.[27]
Then in supporting data validity that gathered from those two sources, in this
printing office closing word is mentioned of editor team (Taskhīh) that
led by al-Ustadz Musţafā Ghālib. While from Nūr Muhammad printing office
was mentioned several persons, they are; Al-Haj Qadi Muhammad Ibrāhīm ibn
al-Haj as inspiring person, Nūr Muhammad Ibn ’Abd al-Şamād and Jannab ’Abd
al-Mālik.
3. The method of Tafsīr
Al-Qur’an Al-Karīm
As the effort to understand al-Qur’an content, interpreter’s works have
each character according to their viewpoint and thought. And to know interpretation
characteristics of Ibn ‘Arabī, researcher must know at least three important
indicators; technisque, source, and the type of interpretation.
Interpretation technique was is the effort to interpret al-Qur’an with
more emphasized in procedure that passed. Theoretically, interpretation
technique or review method is regular steps from matter review set that is
prepared for interpretation writing of al-Qur’an in order can get the point of
aim and purpose.
Generally, there are four methods of interpretation; analysis (tahlīli),
global (ijmāli), comparative (muqāran), and thematic (maudhū'i).
Tahlīli method was technique or interpretation method by
explaining the meaning and purpose of al-Qur’an verses from various aspects,
either from vocabulary aspect, the meaning of content, balaghah, asbāb
al-nuzūl, munāsabah (correlation) and others that related to text and
content meaning with pay attention toward series of al-Qur’an verses and
appropriate with Mushaf sequence.[28]
Ijmāli method was interpretation method that interpret al-Qur’an
verses by propose the global meaning.[29] With
this method, interpreter explains the verses meaning and purpose by short
descriptively that can explain only the meaning without explain the other
meaning that is not demanded. In explanation of this method, interpreter
discusses harmoniously based on Mushaf sequence, then propose global
meaning that is meant by that verse.[30]
Muqāran method is interpretation method that emphasized the study
in comparison aspect of al-Qur’an interpretation. The interpretation that use
this method at the first step is collect some Qur’anic verses, then discuss and
research the interpretation of some interpreters concerning with those verses
in their work.[31]
Through this method, interpreter can know the position and inclination of
previous interpreters that was meant in their study object.[32]
Maudhū’i method is interpretation method that approach al-Qur’an
thematically. Maudhū'i method also called with thematic method, because
of the discussion based on certain themes that is found in al-Qur’an.[33] There
are two ways of this method: first, by collect entire of al-Qur’an verses that
concerning about certain problems (mawdhū’ /theme) and have the same
aim, even it is revealed in different time and its position in different surah
of al-Qur’an. Second, the interpretation that done based on surah of
al-Qur’an.[34]
Ibn ‘Arabī use tahlīli method in Tafsīr al-Qur’an al-Karīm,
specifically in interpreting al-Qur’an verses about the concept of tasbīĥ al-‘ālam (universe’s glorification), although
this method not be used totally and consistently, and the basic indication of
that explanation is Ibn ‘Arabī’s attitude that try to analyze verse by verse
from a surah until the last verse of that surah.
With that method Ibn ‘Arabī tries to fuses his philosophical mystic
thought by seeing implied indication behind written indication and without
engagement by linguistic, verses correlation (al-munāsabah), asbāb
al-nuzūl, 'irāb and qirā'at, therefore, Ibn ‘Arabī and his
system impresses as an interpreter that gives Naş legitimization towards
his basic thought. Like the verse of al-Qur’an;
وَقَالُوا اتَّخَذَ اللَّهُ وَلَدًا سُبْحَانَهُ بَلْ لَهُ
مَا فِي السَّمَاوَاتِ وَالأرْضِ كُلٌّ
لَهُ قَانِتُونَ[35]
“And they
say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in
the heavens and the earth is His; all are obedient to Him”[36]
According to Ibn ‘Arabī “Bal lahu mā fī al-samāwāt wa al-arđ”
(rather, whatever is in the heavens and the earth) show that all of soul and
body worlds are belong to Allah, it means that Allah dominate soul and body
worlds that be abstract and concrete world. While “Kullun lahu qānitūn”
(all are obedient to Him” it means that their existence is caused by Allah
existence, act through His action, because existentially they are non existence
(ma'dūm) with their self. Allah is the aim and top of all their obedience
loyalties and attitudes. Because He is An Absolute Existence (Wujūd Mutlak)
that unlimited, and nothing can be exist without Him. Everything that exists in
this reality world with its imaginations is manifestation of Allah’s names and
character. Basically, they are mumkināt cases, it means that they have
possibility to be exists and they also have possibility to be non existence,
because they don’t have substance ('ain) by their self.[37]
The concept of the existence (wujūdiyyah) is very dominant in Ibn
‘Arabī’s interpretation. With this concept, he tries to understand the esoteric
meanings (symbolic) of al-Qur’an verse both metaphoric or allegoristically.
Here, he doesn’t explain correlation or relation verse (al-munāsabah),
either with previous or afterwards verses, he also doesn’t explain about
linguistic and the context of reveal it (asbāb al-nuzūl).
In his interpretation Ibn ‘Arabī doesn’t do re-interpretation towards
al-Qur’an verses that has resemblance in wording of verses, and he also doesn’t
explain the verses that in his perception it does not need the esoteric
interpretation (ta’wīl).
Furthermore, sometimes Ibn ‘Arabī quotes prophet’s hadīts and
companion’s arguments to strengthen his opinion, but he doesn’t mention the
reference sources (literature) and he also doesn’t mention sanad and
quality of that hadīst.
According to mufassir, interpretation was divided into three parts
if reviewed from its matter source that used by the interpreter, they are
Tafsīr bi al-Ma’śūr, Tafsīr bi al-Ra’yi and Tafsīr bi al-Ishārī.
Then the experts of interpretation give the systematic limitation to
methodological classification about matter source of interpretation. They
define Tafsīr bi al-Ma’śūr or tafsīr bi al-Riwāyah as an interpretation
that based on verses explanation (naş), prophet’s hadīst, story
of companions and followers (riwāyat).[38]
Tafsīr bi al-Ra’yi or Tafsīr bi al-Dirāyah is given
limitation as an interpretation that leaned in interpreter’s reasoning logic.
Thereby, the interpreter of Tafsīr bi
al-Ra’yi does rationalization with does individual interpretation,
especially after he is really understand about Arabian language, asbāb
al-nuzūl, and all the matters that usually needed by an interpreter.[39]
Tafsīr al-Ishāri is the interpretation that based on intuitive
ability in exposing purified signs that found behind the expressions of
al-Qur’an and also will effusive into the heart from invisible knowledge that
is contained in the verses.[40]
Ibn ‘Arabī called this polarization as ta'wīl method.[41] It is
the method that tries to understand the meaning of al-Qur’an verses with pay
attention to latent implications behind literal symbols. And in a word ta'wīl
mean to return, causes to return to reduce, find something that with that thing
can reduced something.[42]
Furthermore, the experts of interpretation also categorize the
interpretation from the perspective of thought type (laun al-tafsīr)
like religious, rational and also traditional thought that influence the
interpreter. With this category, they analysis in current inclination or sect
that used by interpreter, sometimes he uses linguistic approach (lughāwi), formal
law legality approach (fiqhi), social culture (al-adāb al-ijtimā'i),
philosophy approach (falsāfi), mysticism approach (şūfī) or
another.
This patterns approach were dominant form from a comprehension towards
one expression unitary based on power adsorb of thinking (mustawā al-fikr). And
this matter can be occurring, either in interpretation that based on naql
or 'aql.
In interpretation that based on naql (Tafsīr bi al-ma’śūr),
an interpreter will try to collect stories that related with the purpose in his
brain or the message that want to be submitted. But subjective inclination
approaches that found on this Tafsīr bi al-ma'śūr not as appear as in Tafsīr
bi al-ra'yi that has ijtihadi approach and Tafsīr bi al-ishārī that
has intuitive approach and emphasize on taste depth and imagination. In that
two sources, insight, knowledge kind and interpreter background are very
determining his viewpoint and analysis in take the essence from meaning content
of an expression and sentence.
With based on those explanations, Tafsīr al-qur'an al-karīm by Ibn
‘Arabī is belonging to Tafsīr Takhlīli – ishārī – şūfī and falsāfi.
B.
Fakhr al-Dīn al-Rāzī
1.
Biography
Fakhr al-Dīn al-Rāzī was title
of the big scholar, he is Abu Abdillah Muhammad bin Umar bin al-Husain bin
al-Hasan, bin Ali al-Tamīmi al-Bakri al-Qurasyi al-Ţabarstani al-Rāzī al-Shāfi’i.
Besides that, he also was known with Ibn Khāţib al-Ray,[43] because
his father was famous as a preacher in al-Ray.
He was born in al-Ray city[44] on 25
Ramadan 544 H.[45]
while according Mannā Khalīl
al-Qaţţān, he was born on 543 H.[46] His family name was
al-Bakri, because he was one of the Abu Bakar al-Şiddīq’s descent.[47] Beside that, his family
name is al-Qurasyi, because he is Quraisy’s descent, like Abu Bakar as his forefather.
His epithet was al-Rāzī[48], and al-Rāzī was name
descriptive of his birth place, it was al-Ray. Beside that, his name
descriptive is Al-Shāfi’i, because his school of thought in fiqih is Shāfi’i
and he is one of the scholar that was included in al-ţabaqāt al-shāfi’iyyah.
It was indicated that al-Rāzī is one of the big scholar of Shāfi’i thought.[49]
And there were many works of al-Rāzī
1. Tafsīr Al-Kabīr also known as Mafātih
al-Ghaib[50]
2. Tafsīr Al-Fātihah that separated with Tafsīr al-Kabīr
3.
Al-Tafsīr Al-Şagīr that named by Asrār
Al-Tanzīl Wa Anwār Al-Ta’wīl
In Philosophy and Theology
field;
1.
Nihāyatu Al-’Uqūl
2. Zabdatu Al-Afkār Wa ‘Umdatu Al-Nazhār
3. Al-Tharīqah Fi Al-Jadāl
4. Mabāhiś Al-Wujūd Wa Al-Adām
5. Mabāhiś
Al-Jadāl
6. Al-Tharīqah Al-’Alaiyah Fi Al-Khilāf
7. Risālah
Fī Al-Hudūś
8. Mushādarāt
Eqlides
9. Al-Muhasshal Fī ‘Ilmi Al-Kalām
10. Thariqatun
Fī Al-Khilāf
11. Risālah
Jauhar Al-Fard
12. Al-Zabdah Fī ‘Ilmi Al-Kalām
13. Al-Mulakhkhaş Fī Al-Falsafah
14. Al-Bayān Wa Al-Burhān Fi Al-Radd ‘Alā Ahli
Al-Zaigh Wa Al-Thugyān Fī ‘Ilmi Al-Kalām
15. Tahshil
Al-Haq
16. Tahdzibu Al-Dalāil Wa ‘Uyūnu Al-Masāil Fī ‘Ilmi
Al-Kalām
17. Irsyādu Al-Nazhāir Ila Lathāifi Al-Asrār
Fī ‘Ilmi Al-Kalām
In medical and physic field:
1. Muntakhab
Tinklusya
2. Al-Nabdh
3. Fī
Al-Hindasah
4. Fī
Al-Raml
5. Masāil
Al-Thībb
6. Al-Jāmi’ Al-Kabīr Fī Al-Thībb (Unfinished)
7. Al-Tasyrīh Min Al-Ra’si Ila Al-Halqi
8. Syarhu
Kuliyati Al-Qanūn
In wisdom field;
1.
Lubābu Al-Isyārat
2. Al-Mathālib Al-’Āliyah Fī Al-Hikmah
3.
Siraju Al-Qulūb
4.
Syarhu Al-Isyārat
5.
Al-Akhlāq
6.
Al-Riyadh Al-Muannaqah
7.
Syarhu Nahji Al-Balāghah (Unfinished)
8.
Risālah Fi Dzammi Al-Dunyā
In Fiqh and Ushul
Fiqh field;
1. Al-Ma’ālim Fi Ushūli Al-Fiqih
2. Tanbīhu Al-Isyārah Fī Al-Ushūl
3. Al-Mahshūl Fī Al-Fiqh
4. Al-Mahshūl Fī ‘Ilmi Ushūli Al-Fiqh
5. Abthalu Al-Qiyās (Unfinished)
In
Tauhīd field;
1. Al-Ma’ālim Fī Ushūlu Al-Dīn[51]
2. Al-Arba’īn Fī Ushūli Al-Dīn
3. Tafsīr Asmā’illāh Al-Husnā
4. Lawāmi’ Al-Bayyināt Fī Tafsīr Asmā’illāhi
Wa Al-Shifāt
5. Al-Qadha
Wa Al-Qadar
6. Al-Khalqu
Wa Al-Ba’tsu
7. Ushmatu
Al-Anbiyā’
8. Al-Ikhtiyārāt Al-’Alaiyyah Fī Al-Ta’tsirat
Al-Samāwiyyah
9. Al-Ayātu
Al-Bayyināt
10. Al-Maudi’ah Fī Ba’dhi Suwāri Al-Qur’an
11. Al-Khamsin Fī Ushūli Al-Dīn
12. Risālah
Fī Al-Nubuwwāt
13. Dirastu Al-Ijāz Fi Dirāyati Al-I’jāz
And others;
1.
Syarhu Al-Mufashshal Li Al-Zamakhsyari (Unfinished)
2.
Syarhu Wajizi Al-Ghazāli (Unfinished)
3. Syarhu Saqti Al-Zanād (Unfinished)
4. Muakhadzatu
Al-Nuhāh
5. ’Uyūnu Al-Masāil Al-Najāriyah
6. Al-Mabāhiś Al-’Imādiyah Fī Al-Mathālib
Al-Ma’adiyah
7. Al-Firāsah
8. Risālah Fī Al-Tanbīh ‘Alā Ba’dhi Al-Asrār
9. Al-Milal Wa Al-Nihal
10. Ihkāmu
Al-Ahkām
11. Naftsah
Mashdūr
12. Al-Risālah
Al-Majdiyah
13. Al-Risālah
Al-Shahibiyyah
14. Shifāu Al-’Ayi Min Al-Khilāf
15. Al-Lathāif
Al-Ghiyatsiyah
16. Fadhāil Al-Shahābah Al-Rasyidīn
17. Risālah
Fī Al-Su’āl
19. Manāqib Al-Imām Al-Shāfi’i
20. Al-Mabāhiś Al-Masyriqiyyah, etc.
2. The book of Tafsīr Al-Kabīr wa Mafātih
al-Ghaib
The first edition of this book consists of 8 volumes,[53] it was printed and spreaded
in intelegent person circle. This book got big attention from the student of
Qur’anic studies, because the content of this book discussed about various
sciences deeply.[54]
Some of al-Rāzī’s reasons to arrange his interpretation are to explain how
high the wisdom of al-Qur’an has than philosopher and theologian to guides
human being to the true way centainly and awake from mistakes.[55]
Fakhr al-Dīn al-Rāzī’s
interpretation covered many sciences; theology, natural philosophy, and
philology, like nahwu, balaghah, and also syari’at knowledge like fiqh
and ushul fiqh. That was appropriate with his character as someone who
expert in many sciences. When he found the relation between lafadz of
al-Qur’an with his knowledge, he will connect them, and many time his
interpretation did not appropriate with as is proper, it was to explain the
meaning of that lafadz in
Qur’anic verses. So, his interpretation more precisely was called by
encyclopedia of sciences that included many sciences.
Although there were many scholars critisized al-Rāzī’s methode of this tafsīr
that somestimes excessively in interpreting a verse,[56] but objectively, this tafsīr has
specialities in itself than the other interpretation.
Some of its specialities were its content that included all of science like
encyclopedic. In one side, that was regarded by some shcolars as the lacking,
Ibn ‘Athiyah said that his tafsīr contained everything but tafsīr.
But according to other shcolars that was regarded as one of the specialities of
this tafsīr. Because, basically this tafsīr up to standart to be
called as tafsīr book.[57]
For Example in his interpretation about al-Fātihah verses. That
short verses can be the thick book, although its content just the
interpretation of al-Fātihah verses. Actually, its content not just
interpretation, but all of aspect that concerning with the content of that
verses, either in linguistic, concept, fiqh, or the other aspects. So,
al-Rāzī mentioned that al-Fātihah verses have 10.000 benefits and
problems that can be excavated.[58]
Take for example, when he interpreted ta’awwudz sentence, he was
influenced by mankind division at that time. He interpretes the Islamic deviate
sect to the meaning take cover to Allah. So, the meaning of “I take cover to
Allah from harassment of blankety satan” is taking cover to Allah from everything
that is forbiden, either conviction or action. From conviction aspect, Moslem
was devisived to be some sects. Every sect has different digression, there are
the differences in understanding about Allah’s Substance, His characteristic,
problem of fate, and the other understanding that far from islamic truth.[59]
Al-Rāzī also explained about linguistic in explaining the meaning of ta’awwudz, he explained the division of isim,
fi’il, and explained cal term, like what the caused of fa’il marfu’ is, maf’ul manshub
and mudhāf ilaih majrūr from i’rab aspect. It means that he
explained all of problems that have correlation with centain science and he
would explain it detailly.[60]
His interpretation also was influenced by fiqh.[61] When he
discussed ta’awwudz sentence, he also explained from fiqh aspect,
he divided into 13 problems. Begin from when time read it does the law of
reading this sentence, the manner of reading it and all problems that relate to
fiqh. He mentioned every problem from the scholar differences and their
arguments of their thought. Then he chooses one of them that rājih for
him. If his interpretation about ta’awwudz was compared with al-Qurthubi’s
interpretation that famous with its fiqh oriented, but al-Qurthubi not
explain more in fiqh aspect like al- Rāzī.[62]
The influence of kalām science in his tafsīr can be seen
when he interpret word al-ālamīn with definition of kalām
science, it is every existing besides Allah (kullu maujud siwa allah),
and he explain nature division into three kinds according to division of kalām
science. They are al-mutahayiz,[63]
al-mufāraqāt[64]
and al-shifāt.[65] But
after that division, directly he explains that division doesn’t mean negation
that there is no other nature except those three kinds as was professed by
philosophers. He argues that Allah’s authority can create every possible thing.[66]
Besides that, this interpretation most likely clear of israiliyyāt stories, and if there is israiliyyāt
story in his interpretation, it is just for show the problem of that story.[67] And one
of the examples was about his comment after put one story about Harut and Marut
in his interpretation, they were two angels that demoted to earth to endure
test from Allah (according to that story). He comment that story doesn’t come
from Islam and absolutely contradiction with Islamic faith, because in Islam
angel was obedient creature to Allah and never oppose Allah’s command -
although for once.
There is the important thing that must be known about this tafsīr,
it is about the writing of this tafsīr.
There were many scholars had different opinion about this problem, “what
did Al-Rāzī finished
the interpretation until surah an-nās?” Dr. Ali Muhammad Hasan
al-Amari in his work says that Al-Rāzī
finished it until latest surah, but this opinion was refused
by other scholar opinion.[68] while
in book al-wafiat wa al-a'yān al-mi'ah al-tsamanah by Ibnu Hajar say
that Ahmad bin Muhammad bin Abi al-Hazam Makiy Najam al-dīn al-Makhzumi
al-Qomuli that pass away in 727 H. who
finished Tafsīr Kabīr au Mafātih Al-Ghaib by Fakhr al-Dīn al-Rāzī.[69] While
in other story was said that Ahmad bin Muhammada bin Abi al-Hazam Makiy Najam
al-Dīn al-Makhzumi al-Qomuli, a person from Egypt nationality and Syuhab al-Dīn
bin Khalīl al-Khaufi, Damascus nationality person that pass away in 639 H.[70] who
finished al-Rāzī’s monumental
work. Adz-Dzahabi in his work explains that al-Rāzī interprets al-Qur’an until surah
al-anbiyā’, he adopted this opinion from kasyf dunūn by Sayid Sihab.[71]
Actually, in the printing preface of this tafsīr declares the
statement of Dr. Ali Muhammad Hasan al-Amari who said that Al-Rāzī finished it until latest surah.[72]
3.
Method of Interpretation Tafsīr Al-Kabīr wa Mafātih al-Ghaib
One of al-Rāzī works
that known as the monumental work is Tafsīr al-Kabīr au Mafātih al-Ghaib.
This work is became the basic reference by classic and modern scholar and
thinker, either in tafsīr works or the other work. So, in this research
will be discuss several points that be principal basement in arrangement method
of Tafsīr al-Kabīr au Mafātih al-Ghaib.
Every interpreter has different type, method, and approach in
interpreting Quranic verses, those matters is related to ability and basic
knowledge from each interpreter. While al-Rāzī assemble all of his thought to support
truth faith and against other thought that destroy the truth faith in
interpreting al-Qur’an. Because they use mind in their argument, he also use
same method that used by philosophers and mutakallimīn in opposing
enemy’s arguments, but certainly he still pay attention with ahli sunnah
thought.[73]
Besides, he also uses nature scientist’s method when explaining about
this universe. He explains about the stars, heaven, earth, animals, and human.[74]
In the first time that done by al-Rāzī in his interpretation was explaining surah
al-fātiĥah specifically, because it was source of various law and content
of al-Qur’an, so it was not amazed, if
his interpretation towards surah al-fātiĥah formulated by detail in one
volume that consist of 300 pages. While the main characteristics and methods in
his interpretation are;
Al-Rāzī displays some
interpreter’s opinion in his tafsīr, either from classic or contemporary
scholars, likes Ibn Abbas, Ibn al-Kalbi, Mujahid, Qothadah, Sa’di, Said bin
Zubair, Ibn Sulaiman, al-Maruzi, Abu Qutaibah, Muhammad bin Jarir al-Thabari,
Abu Bakar al-Baqilani, Ibnu Farrak, al-Qoffal and Ibn Arafah. And then those
opinions were discussed concretively. In this case al-Shofwandi says in his
work, it is al-Wafi bi al-Wafiyat that al- Rāzī uses the method that never know at
previous time when he discuss an issue in his tafsīr, because when he
discuss a certain thing, in the first time he extend some problems, then he clarified
and discuss it with some argumentations, so there is no one problem that is not
discussed.
Furthermore, he takes a
conclusion by using several norms. These matters overawe someone who read this tafsīr,
because he often display the poems to solve the problem of balaghah with
his knowledge and according his ability in linguistic. While in linguistic,
frequently he adopt some opinions from Asmu’i Abi Ubaidah, Ulama Farrak, Zujaj
and Mubarrad. While if the source that is adopted from Mu’tazilah
scholar, he adopt from al-Asfahani, Qodli Abdul Jabbar, and Zamahsyari.
Besides, he also adopt many
philosopher’s argument, scientist of kalām and the he refuse it - he
follow ahli sunnah's method - he always use his ability to oppose Mu'tazilah’s
thought and try to weak their argumentation.[75]
The conclusions of explanation
above that al-Rāzī’s work
belong to tafsīr tahlīli – bi al-ra’yi with multi approach,
either from law, theology, or science and etc.
C.
Interpretations toward the Qur’anic verses about
the concept of Tasbīĥ al- Ālam (Universe’s Glorification) in Tafsīr
al-Qur’an al-Karīm by Ibn
‘Arabī and in Tafsīr
al-Kabīr au Mafātih al-Ghaib by Fakhr al-Dīn al-Rāzī
a. Animate Creature
There are some terminologies of animate
creatures in qur’anic verses that related with the concept of tasbīĥ al-‘ālam (universe’s
glorification) that will be discussed in this chapter, as follow;
مَنْ فِي السَّمَاوَاتِ
وَالأرْض 1. (Who in the heaven
and earth)
In Q.S. An-nūr / 24: 41;
أَلَمْ تَرَ أَنَّ
اللَّهَ يُسَبِّحُ لَهُ
مَنْ فِي
السَّمَاوَاتِ وَالأرْضِ وَالطَّيْرُ صَافَّاتٍ كُلٌّ
قَدْ عَلِمَ صَلاتَهُ وَتَسْبِيحَهُ وَاللَّهُ عَلِيمٌ بِمَا
يَفْعَلُونَ
Ibn ‘Arabī interprets the word (السَّمَاوَاتِ فِي
مَنْ)
as the souls who purify God and manifest as beauty of God. And (السَّمَاوَاتِ فِي
مَنْ)
as the body who praise and glorify God through represent the majesty of God.[76]
Al-Rāzī interprets this verse that Allah gives bright heart for believers
and gives dark hearth for unbelievers; those are proved with argumentations of
unity of god as follows:
First: in the beginning of this verse is started with sentence “do you
see?” it because tasbīĥ (glorification)
not only includes in sight of eye and knowledge in heart. The form of that
statement is interrogative sentence, and has stipulating purpose and
explanation, and then Allah decides tasbīĥ
(glorification) towards Him with deciding that everything in the heaven and
earth glorify Him.
The meaning of tasbīĥ
(glorification) is shows everything in each condition to purify Allah from all
deficit that leaned to God majesty (tanzīh), there is also that means in
the meaning of saying glorification sentence (with tongue). And al-Rāzī is more
agree with the first meaning, because second meaning is difficult, there is the
inanimate creature in the earth that can not glorifies with the second meaning
of tasbīĥ (glorification). And there is also a person that does not
glorify by mouth like unbeliever person.
The third meaning of tasbīĥ
(glorification) is said that whoever in heaven, like angels, they glorify
by using the tongue, While in the earth, some parts of them glorify by using
the tongue and some parts other glorify by each their condition, so this case
uses one term in haqīqī and majāzi meaning simultaneously, and
according to al-Rāzī it does not permitted.
According to al-Rāzī, the appropriate meaning is the tasbīĥ first (glorification)
meaning, because the first meaning unites from body / its form (jism)
with their character that show purification to Allah, and to His power, divine, oneness, and with
His justice, so it is general meaning of tasbīĥ (glorification).
Actually tasbīĥ
(glorification) in the first meaning can be done by all creatures, and if seen
peculiarly, the specialty is showed with mind, because mind is created as
proposition strongest on creator existence, He is Allah, and because the
miracles in His creation are more found in mind, pronunciation, and
comprehension.[77]
2. (the
bird) الطَّيْرُ
In Q.S. An-nūr / 24: 41;
أَلَمْ تَرَ أَنَّ
اللَّهَ يُسَبِّحُ لَهُ
مَنْ فِي
السَّمَاوَاتِ وَالأرْضِ
وَالطَّيْرُ صَافَّاتٍ كُلٌّ
قَدْ عَلِمَ صَلاتَهُ وَتَسْبِيحَهُ وَاللَّهُ عَلِيمٌ بِمَا
يَفْعَلُونَ
Ibn ‘Arabī interprets (الطَّيْرُ)
as the potency of heart and the secret which each of them never confused with
others, because God said;
Al-Rāzī interprets “صَافَّاتٍ وَالطَّيْرُ” still has connection with previous
explanation, that everything in heaven and earth glorifies Allah, and in this
verse mentioned about the bird that glorifies as deputy who appointed on the
air (between heaven and earth). Because stop on the air is impossible, but bird
with his wing and his balance can fly on the air, this case is showing Allah’s
power, and Allah also that make birds
grovel to Him, this matter strengthens the meaning of tasbīĥ (glorification) was with
condition that glorified God, not by mouth.
In interpreting sentence “صَلاتَهُ وَتَسْبِيحَهُ عَلِمَ قَدْ كُلٌّ” al-Rāzī
explains several opinions:
First, al-Rāzī quotes opinion from most of expert kalām that says
about the aim of tasbīĥ (glorification)
sentence. It show Allah saying;
وَاللَّهُ عَلِيمٌ بِمَا
يَفْعَلُونَ
Second opinion says about pronoun (dhomir) that returns to pray
and glorify, it means that they known what was obligated to them, they are pray
and glorify to Allah.
Third opinion declares that pronoun (dhomir) “ha” return to remember
Allah; it means everything that glorified and prays him knows the way of each
their praying to Allah that loaded by Allah to them.[79]
Furthermore in Q.S. al anbiyā’ / 21: 79
فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلا آتَيْنَا حُكْمًا وَعِلْمًا وَسَخَّرْنَا مَعَ دَاوُدَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ
وَكُنَّا فَاعِلِين
Ibn ‘Arabī explains the way of the الطَّيْرُ (bird) glorifying God in Q.S. al anbiyā’ / 21: 79. He
said that the potency of spiritual (الطَّيْرُ) glorify God through remembrance, thinking, and flying in the
sphere of the spirituality of soul.[80]
Al-Rāzī explains about the method of birds’ tasbīĥ (glorification) in this verse with dividing this
discussion into two parts; in the first discussion, al-Rāzī writes two opinions
in interpreting birds’ tasbīĥ (glorification).
While the first opinion says that bird glorifies with some methods; first, al-Rāzī
quotes from Muqotil that says about Dawud’s tasbīĥ (glorification) to Allah, then the birds follow his tasbīĥ (glorification) to Allah and
they glorify together with him. Second, according to al-Kalbi, when Dawud
glorified Allah, then birds answer him. Third, according Sulaiman ibn Hayyān,
when Dawud forgot to glorify or in a state of does not remember God, the birds
are becoming his trigger to glorify.
In the second discussion, al-Rāzī writes the opinion from linguist that
birds’ tasbīĥ (glorification)
with tongue is appropriate with the verse of al-Qur’an:
Those are being superiority of Dawud because he knows that tasbīĥ (glorification) is importance
thing, so he adds his faith and his tasbīĥ
(glorification) to Allah. Based on those explanations, al-Rāzī more
inclined to the first opinion, because first opinion doesn’t concern the
composition of external word.[82]
In Q.S. Şād /38: 18-19,
إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالإشْرَاقِ(18)
وَالطَّيْرَ مَحْشُورَةً
كُلٌّ لَهُ أَوَّابٌ(19)
Ibn ‘Arabī interprets الطَّيْرُ
(bird) in this verse as all the collective powers which has a balance
condition.[83]
In interpreting this verse al-Rāzī quotes al-Qoffal that he said about
Dawud imports the beautiful voice, and then birds come along to whistle after
hears that voice. So, their tasbīĥ
(glorifications) are voice reflection from birds whistling with beautiful voice
of Dawud simultaneously.
Then al-Rāzī explains about bird’s tasbīĥ (glorification) that it has connection with bird’s fate
that submitted to be gathered, al-Rāzī quotes from Ibn Abbas that said “When
Dawud glorifies to Allah, then mountain answers him and birds gathers to him,
and then they are glorifying together, and Allah that makes them gather and
glorify with Dawud. And how do birds glorify Allah, while they have not mind?
Then al-Rāzī answers that all are the miracle that given by Allah to Dawud.[84]
3. (angels) الْمَلائِكَةُ
In Q.S. ar-ra’d / 13: 13,
وَيُسَبِّحُ
الرَّعْدُ بِحَمْدِهِ وَالْمَلائِكَةُ مِنْ خِيفَتِهِ وَيُرْسِلُ الصَّوَاعِقَ فَيُصِيبُ بِهَا
مَنْ يَشَاءُ وَهُمْ يُجَادِلُونَ فِي
اللَّهِ وَهُوَ شَدِيدُ الْمِحَالِ (13)
In this verse Ibn ‘Arabī explains َالْمَلائِكَةُ (Angels) as the spiritual power derived from the
majesty and almighty of God to reach annihilation (فناء).[85]
It was stated in the hadīst that actually Allah has the seventy thousand
veils from light and darkness, if the veils were removed, so everything will be
burn by His majesty.[86]
Al-Rāzī interprets (خِيفَتِهِ مِنْ
وَالْمَلائِكَةُ)
that angel glorifies with his fear and submission. Al-Rāzī quotes from
Ibn ‘Abbas that actually angel’s fear to Allah is does not like human being’s
fear, there is no one of them knows who on the right and who on the left, and
angel only act of devotion without drink or eat.[87]
In Q.S. al- isrā’/17: 44;
تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأرْضُ وَمَنْ
فِيهِنَّ وَإِنْ
مِنْ شَيْءٍ إِلا
يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا
Ibn ‘Arabī explains about the way how this power glorifies God in this
verse. He says that the angelic power glorifies God through knowledge and
ability ( والقدرة
العلم),
and its own pure existence from the others (المادة عن بالتجرد منهم المجردة الذوات)
Al-Rāzī explains that the living and mukallaf creature glorify
Allah with 2 methods. First, with saying”Subhānallah” through tongue,
second, with each condition that show Allah’s oneness and majesty. [88]
b.
Inanimate Creature
In
this chapter, some terminologies of inanimate creature in qur’anic verses will
be explored, they are;
1.
السَّمَاوَاتِ وَالأرْض فِي مَنْ (everything
in heaven and earth)
In Q.S. al-hadīd/57: 1
سَبَّحَ لِلَّهِ مَا فِي
السَّمَاوَاتِ وَالأرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ
Ibn ‘Arabī
explains that all existence both in this heaven and earth express their
purification in its own condition, accept the annihilation (فناء) of
their unreal existence, because of the power of God which dominated them.[89]
In discussing this verse, al-Rāzī
divides it in some discussions. First, it’s about the definition of tasbīĥ (glorification) is estranging
Allah from the badness. Then he explains that tasbīĥ (glorification) from the badness consists of to estrange
Allah Essence, character, action, names, and laws from the badness.
While in Allah’s Essence: the
method of tasbīĥ (glorification)
is does not make impossible thing (muhāl) to be possible thing, so its
badness is the lacking and the possibility. While in His character: the method
of tasbīĥ (glorification)
is purifying Allah from inanity, because Allah knows everything, and makes
Allah’s powerful on all power, and makes purify Allah’s character from
changing. While in His deed: the method of tasbīĥ (glorification) is making all possibility as his deed.
While in His name: like Allah’s saying;
“And Allah’s are the best names; therefore call on Him thereby,”[91]
In His laws: the method of tasbīĥ (glorification) is that all
what was declared a certain deed to be Islam laws and it contains benefit and
kindness.
Then al-Rāzī also explains from
linguistic, the sentence sabbaĥa in the form of fi'il mađī show
past tense, and if use fi'il muđāri, it show in the future, and if
formed fi'il amr, that are to know about tasbīĥ (glorification) to Allah that done continual without
desist.
Furthermore al-Rāzī adopts al-Zujaj’s
opinion that said about the meaning of tasbīĥ (glorification) here is tasbīĥ (glorification) through tongue. But that case is answered by al-Rāzī with 2
reasons:
First, because that opinion contains
the meaning that Allah creates the life for mountain, until it can say tasbīĥ (glorification), while we
know that inanimate creature is impossible to say tasbīĥ (glorification).
But actually, tasbīĥ (glorification)
through tongue only can be done by people who has mind and knowing Allah, and
say glorification with intention to purify Allah, and that will not happen in
inanimate creature. So, there are two options for tasbīĥ (glorification) that possible to be done by animate and
inanimate creature, they are glorify with shows Allah Majesty and purify to
Allah, and with the possibilities of His beautiful creation.
According to al-Rāzī, if the meaning of
tasbīĥ (glorification) is tasbīĥ (glorification) through
tongue, so the meaning of “Mā fī as-Samāwat” is all heaven’s occupants
(throne of god). [92]
فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لا يَسْأَمُونَ[93]
“But if they are proud, yet
those with your Lord glorify Him during the night and the day, and they are not
tired”[94]
And from them that has affinity with Allah;
قَالُوا
سُبْحَانَكَ أَنْتَ وَلِيُّنَا مِنْ دُونِهِمْ بَلْ كَانُوا يَعْبُدُونَ الْجِنَّ أَكْثَرُهُمْ بِهِمْ مُؤْمِنُونَ[95]
They shall say: Glory be to
Thee! Thou art our Guardian, not they; nay! They worshipped the jinn; most of
them were believers in them.[96]
While that glorify in the earth is from prophets, like what said Dzun
al-Nun;
وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ
نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لا
إِلَهَ إِلا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ
الظَّالِمِينَ[97]
“And Yunus, when he went away
in wrath, so he thought that We would not straiten him, so he called out among
afflictions: There is no god but Thou, glory be to Thee; surely I am of those
who make themselves to suffer loss”[98]
And what said by
Musa;
وَلَمَّا
جَاءَ مُوسَى لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ قَالَ لَنْ تَرَانِي وَلَكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَى صَعِقًا فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ[99]
And when Musa came at Our
appointed time and his Lord spoke to him, he said: My Lord! Show me (Thyself),
so that I may look upon Thee. He said: You cannot (bear to) see Me but look at
the mountain, if it remains firm in its place, then will you see Me; but when
his Lord manifested His glory to the mountain He made it crumble and Musa fell
down in a swoon; then when he recovered, he said: Glory be to Thee, I turn to
Thee, and I am the first of the believers.[100]
And from prophet’
companies;
الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأرْضِ رَبَّنَا مَا
خَلَقْتَ هَذَا بَاطِلا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ[101]
Those who remember Allah
standing and sitting and lying on their sides and reflect on the creation of
the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory
be to Thee; save us then from the chastisement of the fire:[102]
But
if that tasbīĥ
(glorification) in spiritual meaning (maknawi), so all heaven parts, and
earth, mountain, tree, thunder, animal, pen, light, dark, character, body,
organ, and others, all are glorifying to Allah and this tasbīĥ (glorification) is the
meaning of worship to Allah.[103]
In Q.S. al-Isrā’/17:
44, Ibn ‘Arabī explains the method of tasbīĥ (glorification) used by heaven and earth. He says that
everything has each own specialty and its perfection which don’t belong to
others
(لغيره ليست
خاصية شيئ لكل أن), through this specialty both the
heaven and earth purify God from the polytheism. Furthermore he explains that heavens
glorify Allah with the perfection (الكمال), height (العلو),
former (التأثير),
shaper (الإيجاد) and
with other divine characters (الربوبية),
therefore every moment they do an action (شأن في هو يوم كل وبأنه).
The earth glorifies Allah with
persistence and consistency (الدوام والثبات), blessing and creation (الرزقية و الخلاقية ), education (التربية), affection (الإشفاق), love (الرحمة),
and give the reward for everything that obedient and grateful to her (بالثواب الشكرعليها و
الطاعة
قبول)
and something like that.[104]
But not all humans can understand that specialty, it because of their
limited knowledge and thought about metaphysical things (الأشياء ملكوت ) and also because they don’t pay attention to
that specialty. Only the people who have heart and pay attention to it can
understand. Actually, their specialty
can strengthen their tasbīĥ
(glorification) and the unity of God. [105]
About the heaven and earth in Q.S. al-Isra’/17 al-Rāzī explains that
witless creature, like animal and inanimate creature only can glorify to Allah
by their condition as new creature, show Allah’s oneness and majesty clearly.
They can not glorify through tongue, because tasbīĥ (glorification) through tongue can not be done without
comprehension, science, ability, and pronunciation, while inanimate creature
does not have that four cases.
Al-Rāzī comprehend heaven’s and earth’s tasbīĥ (glorification) in this verse in Majāzi meaning,
that is in the obedience meaning to follows operative Allah laws on them.
Suitability and accuracy of Allah creation shows that Allah creation are
perfect and congenial, not only in their form or work system as one unitary,
but also in each part and details unit. That suitability is their tasbīĥ (glorification).
The form of their tasbīĥ
(glorification) was their condition or suitability that shows Allah Oneness and
Majesty, in their form as a unitary. this universe as a unitary can be prove
Allah Oneness trough his form and his work system, but detail parts from this
universe can not understood by many people and can not be prove Allah Oneness
and Majesty. Al-Rāzī gives example with an apple. Apple consists of many parts
that can not separate from its form as an apple. But, there was found in every part from
apple the characteristic and features, for example taste, color, aroma, and certain form that all of it by
self-supporting in perfect union and can be proof to show Allah Oneness.
Certainly every apple can take other form and characteristic. And its form in
real form is impossible to exist without Creator, in this case is Allah. Those
details can not be understood exhaustively by human.[106]
2.
الرَّعْد (thunder)
In Q.S. ar-ra’d / 13: 13. According to Ibn ‘Arabī the
meaning of الرَّعْد
(thunder) is the majesty of God which caused human reaches
the state of annihilation (فناء). In
this state, human loses his consciousness because of Allah’s majesty effect.
The thunder (الرَّعْد )
glorifies God through the real fixed manifestation.[107]
About the thunder in Q.S. ar-ra’d / 13: 13; al-Rāzī explains in
his interpretation some opinions: first opinion considers that al-rad is
angel’s name, and voice that heard from thunder angel voice with his tasbīĥ (glorification), and
tahlil.[108]
Second opinion said that, al-rad was the name for special voice
that produced, so actually thunder glorified Allah, because tasbīĥ (glorification) and
purification, with of a kind of it not merely from real tasbīĥ (glorification) as the form
of lafadz that shows purification to Allah, but the existence of this
voice proposition on the existence of former, and that voice purified the
Former from deficit and possibility.[109]
Third opinion declared that the meaning of thunder from was thunder that
glory and for people who heard that glorification, actually thunder is
glorifying to Allah, and so this meaning is leaned to tasbīĥ (glorification).
Fourth opinion express about the opinion of Şūfī that thunder was angel
voice, lightning was the benefit which was produced, and rain was their crying.[110]
3.
الْجِبَالَ (mountain)
In Q.S. al-anbiyā’ /21: 79, Ibn ‘Arabī interpreted (الْجِبَالَ) mountain as heart which became the
mountain of the body, the (الْجِبَالَ)
glorifying God through it own characteristic as God command him.[111]
About mountain, in this verse al-Rāzī quoted from Mu'tazilah that
mountain’s tasbīĥ (glorification)
could do by itself action or Allah action.
But that opinion was opposed by al-Rāzī with saying “it was impossible
for mountain to do glorification it self, because mountain is not the animate
creature that has knowledge and ability”, while second opinion also impossible,
because if that tasbīĥ (glorification)
was Allah action, while the speaker that command to glorify Allah not the
mountain.
Then al-Rāzī interprets the verse;
وَسَخَّرْنَا مَعَ دَاوُدَ الْجِبَالَ يُسَبِّحْنَ وَالطَّيْرَ وَكُنَّا فَاعِلِين
Similar to the verse;
Means: “O
mountains! Sing praises with him, and the birds;”[113]
From this verse we knew that
Allah made mountain glorifying together with Dawud and obey with Dawud’s
command.[114]
In Q.S. Şād/38: 18-19, Ibn ‘Arabī explained that the way how
mountain’s glorifies God. He
says that the mountain glorifies God through his obedience and his journey for
the time of worship, either there was veil of light of spirituality or
illuminate manifestation which dominates the soul.[115]
In interpreting mountain’s tasbīĥ (glorification) in this
verse, in the first step al-Rāzī elaborates several discussions about
mountain’s tasbīĥ (glorification). In this cases, there are some opinions, first,
the opinion that Allah created body (jism) of mountain as living
creature, sensible body, has ability, can speak, so that mountain can glorify
to Allah, this case can be seen in Allah saying
Means: “But
when his Lord manifested His glory to the mountain”[117]
The meaning of that verse was actually Allah creates mountain as a
creature that have a mind and understanding, then Allah made that mountain
could see Allah. Second opinion was about interpreting whereof that told by
al-Qoffal, he said that Dawud imports the beautiful voice, then mountain
reflective that beautiful voice, and birds also came along to whistle after
hears that voice. So, their tasbīĥ
(glorifications) were voice reflection from mountain and birds whistling
with beautiful voice of Dawud simultaneously. Third opinion mentions that Allah
submited the mountain, so that a mountain obeys all what commanded by Dawud and
makes mountain’s submission as tasbīĥ
(glorification) that done by mountain, because it shown Allah superiority with
knowledge that consists in this case.
Then al-Rāzī continued to second discussion, According to shāhibul
kassyaf word “yusabbiĥna” means “musabbiĥāt”, and there were
differences between them, they were about the form of verb (fi'il) was
showing to matter that is happening and renewal, and in the form of noun (isim) show to
permanence, al-Rāzī mentions that liked what explained by Abd Qohir in his book
Dalāil al-I'jāz, so that word ”yusabbiĥna”
show an incident / tasbīĥ (glorification)
newness that done by mountain at one particular condition, and the listeners one who visited mountain
and listened the tasbīĥ (glorification).[118]
[1] He was
known by Ibn ‘Arabi (without ta’rif–alif–lam), with the reason to
distinguish between him and al-Qadi Muhammad ibn Abdullah ibn Muhammad ibn
Abdullah Abu Bakar ibn al-‘Arabi (468-543 H / 1076-1148 M) a scholar of interpretation,
hadist, fiqh, and kalam.
[2] William
C. Chittick, The Sufi Path of Knowledge; Ibn al-’Arabi’s Metaphisycs of
Imagination, translated to Indonesia by Achmad Nidjam, dkk., The Sufi
Path of Knowledge; Hermeneutika Al-Qur’an Ibn al-‘Araby (Yogyakarta: Qalam,
2001) p. 4
[3] Some of
his other titles are; al-hakīm al-Ilāhi, Khatim al-Auliya al-Warisīn,
Barzakh al-Barāzikh, al-Bahr al-Zākhir fi al-Ma’arif, al-Kibrith al-Ahmar and
al-’Arif bi Allah, etc. Ibn ‘Arabī, Tafsir Al-Qur’an al-Karim (Beirut:
Dar Yaqzah al-Arabiyah, 1968) Vol. 1, p. ك
[4] Now,
Murcia is entering South East Spain area
[5] Ibn
‘Arabī, Op. Cit., p. أ
[6] William
C. Chittick, Op. Cit., p. 5
[7]
Ibid.,
[8] Ibid.,
[9] Umar
Farukh, Tarikh al-Fikr al-Arabi Ila Ayyam ibn Khaldun (Beirut: Dar
al-Ilm al-Malayin, 1972) p. 527
[11]
Tarekat in Islamic term is path for mystics to follow
[13] Taklid
is unquestioning acceptance of traditional religious interpretations
[14] William
C. Chittick, Loc. Cit., p. 5
[15] Ibn
Rusyd is a peripatetic philosopher and great judge (al-qadi) in Cordova.
Umar Farukh, Op. Cit., p. 572
[16] Ibnu
’Arabi, al-Futuhat al-Makiyah (Beirut: Dar al-Shadir, no year) Vol. II,
p. 425
[17] William
C. Chittick, Loc. Cit., p. 5
[18] Dzikir
is repeatedly chant part of the confession of faith, often in unison, as a form
of worship.
[19] William
C. Chittick, Loc. cit., p. 5
[20] Ibid.,
p. 6
[22] Ibid.,
p. 4
[23] Ibid.,
[24] Ibid.,
p. 5
[25] Sachiko Murata, The Tao of Islam,
translated by Tahmani Astuti and MS. Nasrullah,
second edition (Bandung: Mizan, 1997) p. 301
[26] Sayyid Muhammad Ali Iyazi, Al-Mufassirun
Hayatuhum wa Manhajuhum (Teheran: al-Muassasah al-Thaba’ah wa al-Nasr
wazarah al-Saqofah al-irsyad al-Islami, 1373 H) p. 466
[28] M. Quraish Shihab, Membumikan
Al-Qur’an, Fungsi dan Wahyu dalam Kehidupan Masyarakat (Bandung: Mizan,
1993) p. 117
[29] Prof. Dr. Abd. Muin
Salim, MA, Metodologi Ilmu Tafsir (Yogyakarta: Teras, 2005) p. 45
[30] Ibid.,
[31] Ibid.,
p. 46
[32] Ibid.,
[33] Ibid.,
p. 47
[34] The
first method most popular and usually most people regard the term tafsir
maudhu'i as this first method. M. Quraish Shihab, Op. Cit., p. 111-116
[35] Q.S. Al
Baqarah /2: 116
[36]
Software qur’an in word by Muhsin khan
[37] Ibn ‘Arabi, Op. Cit., p. 80 - 81
[38] Sayyid Muhammad Ali Iyazi, Op. Cit.,
p. 36
[39] Dr. Thameem Ushama, Metodologi Tafsir
Al-Qur’an Kajian Kritis, Objektif, & Komprehensif (Jakarta: Riora Cipta, 2000) p. 15
[40] Mannā Khalīl al-Qaţţān, Mabāhiś
fī ‘Ulūm al-Qur’an (Beirut: Mansyurat al-‘Ashr al-Hadits, 1973) p. 357
[41] Ibn ‘Arabī, Op. Cit., p.5
[42] Sachiko
Murata, Op. Cit., p. 300
[43] Fakhr al-dīn al-rāzī, Tafsīr
al-Kabīr au Mafātih al-Ghaib (Beirut: Dar al Kutub al-Ilmiah) Vol. I
juz 1-2, p. 5
[44] Al-Ray
is the city that close by Teheran, and now it is named by Iran
[45] Muhammad Husein Adz-Dzahabi, Op. Cit.,
p. 290
[46] Mannā Khalīl al-Qaţţān, Op. Cit.,
p. 387
[47] Al-Daudi, Thabaqātu al-Mufassirīn
(Kairo: Maktabah Wahbah, 1972) p. 214
[48] Fakhr al-dīn al-rāzī, Op. Cit.,
p. 3
[49] Prof. Dr. Mani’ Abd Halim Mahmud, Metodologi
Tafsir, Kajian Komprehensif Metode Para Ahli Tafsir (Jakarta: PT. Raja
Grafindo Persada, 2006) p. 320
[50] Al-Tafsīr
al-Kabīr, among the greatest commentaries of al-Qur’an in Islam, in twelve
to thirty volumes depending on the edition, he spent the last fifteen years of
his life working on it and did not finish it. The commentator Abu Hayyān
criticized its prolixity in acerbic terms
[51] Al-Ma`ālim
fi Uşūl al-Dīn, a commentary on Abu al-Ma`āli al-Juwayni's Luma`
al-Adilla
[52] Ta’sīsu
Al-Taqdīs, a methodical refutation of the anthropomorphist. Ibn Taymiyya
attacked it in a book entitled al-Asās Radd al-Ta’sīs.
[53] Mannā Khalīl al-Qaţţān, Op. Cit.,
p. 367
[54] Prof. Dr. Mani’ Abd Halim Mahmud, Op.
Cit., p. 323
[55] Fakhr al-dīn al-rāzī, Op. Cit.,
p. 8
[56] Dr. Muh. Husen al-Dzahabi, Op. Cit.,
vol. I, p. 293
[57] Dr. Abu Syuhbah, al-Isrāilyyāt
wa al-Maudhū’āt fî Kutubi al-Tafsīr, fourth edition (Kairo: Maktabah
al-Sunnah, 1408 H) p. 134
[58] Fakhr al-dīn al-rāzī, Op. Cit., p. 15
[59] Ibid.
p. 15 - 16
[60] Ibid.,
p. 53
[61] Fiqh
in Islamic term is study of laws pertaining to ritual obligations.
[63] Everything that occupied space, it consists of some
part (al-jism) or that separated / self-supporting (al-jauhar)
[64] Al-Jauhar
al-Fard is the essence
[65] Al-’aradh
is that can not exist except with other or adhere in al-jism
[66] Fakhr al-dīn al-rāzī, Op. Cit., p.
6
[67] Dr. Abu
Syuhbah, Loc. Cit., p. 134
[69]
Muhammad Husein Adz-Dzahabi, Op.Cit., Vol. I, p. 291
[70] Ibid.,
[71] Ibid.,
[72] Fakhr al-dīn al-rāzī, Op. Cit., p.
10
[73] Muhammad Husein Adz-Dzahabi, Op. Cit.,
Vol. I, p. 294
[74] Muhammad Abdu al- ‘Adzim al-Zarqani, Op.
Cit., p. 105
[76] Ibn ‘Arabī, Op. Cit., Vol. II,
p. 144
[77]Fakhr al-dīn al-rāzī, Op. Cit., Vol.XII, juz 23-24, p. 175
[78] Ibn
‘Arabī, Loc. Cit., p. 144
[79] Fakhr al-dīn al-rāzī, Loc. Cit.,Vol.XII,
juz 23-24,p. 175
[80] Ibn ‘Arabī, Op. Cit., Vol. II,
p. 86
[81] Q.S. al-Isrā’/17: 44
[82] Fakhr al-dīn al-rāzī, Op. Cit.,Vol.XI
juz 21-22, p. 173
[83] Ibn ‘Arabī, Op. Cit., Vol. II,
p. 349
[84] Fakhr al-dīn al-rāzī, Op. Cit.,
Vol. XIII, juz 25-26, p. 162
[85] The
passing away of the Sufi from his phenomenal existence, involves baqa,
the continuance of his real existence.
[86] Ibn ‘Arabī, Op. Cit.,Vol. I, p.
236
[87] Fakhr al-dīn al-rāzī, Op. Cit.,
Vol.X, juz 19-20, p. 22
[88] Ibid.,
p. 174
[89] Ibn ’Arabī, Op. Cit., Vol.
II p. 597
[90] Q.S. Al-‘Araf/ 7: 180
[91] Software
qur’an in word by Muhsin khan
[92] Fakhr al-dīn al-rāzī, Op. Cit., Vol.
XV, Juz 29-30, p. 179
[93] Q.S. Al-Fuşşilat/ 41: 38
[94]
Software qur’an in word by Muhsin khan
[95] Q.S Sabā’/
34: 41
[96]
Software qur’an in word by Muhsin khan
[97] Q.S. Al-Anbiyā’/21:
87
[98]
Software qur’an in word by Muhsin khan
[99] Q.S.
Al-A’raf/ 7: 143
[100]
Software qur’an in word by Muhsin khan
[101] Q.S. Ali
Imran/ 3: 191
[102] Software
qur’an in word by Muhsin khan
[103] Fakhr al-dīn al-rāzī, Op. Cit.,
Vol. XV, Juz 29-30, p. 180
[104] Ibn ‘Arabī, Loc.Cit.,Vol. I. p.717
[105] Ibid.,
p. 718
[106] Fakhr al-dīn al-rāzī, Loc Cit.,
Vol. X, Juz 19 -20 p. 175
[107] Ibn ‘Arabī, Loc.Cit.,Vol. II
p. 236
[108]Tahlil
in Islam term is repeated recication of the confession of faith: there is no
God but God: (la ilāha illallah)
[109] Fakhr al-dīn al-rāzī, Op. Cit.,
Vol. X, Juz 19 -20, p. 21
[110] Ibid.,
p. 22
[111] Ibn
‘Arabī, Loc.Cit.,. Vol. II p. 86
[112] Q.S. Sabā’/
34: 10
[113] Software
qur’an in word by Muhsin khan
[114] Fakhr al-dīn al-rāzī, Loc. Cit.,,
Vol. XI, juz 21-22, p. 173
[115] Ibn ‘Arabī, Loc.Cit.,Vol. II p. 349
[116] Q.S. Al-A’raf /7: 143
[117] Software
qur’an in word by Muhsin khan
[118] Fakhr al-dīn al-rāzī, Loc. Cit.,Vol.
XIII, juz 25-26, p. 163
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