Vol. 2 No. 1 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

The treasure of the development of interpretations in the archipelago, especially in Indonesia, can be seen from four aspects, namely the activities of recitation, writing, the development of religion, and the existence of institutions. Of the four conditions, various works emerge from the Koran to answer the problems of the Ummah which in its development the work is called interpretive work, because the Qur'an will always speak if it is always approached with diverse models and characteristics, the works of which are As a response to the diverse problems of the Ummah. The 14 works outlined in this paper have an average local interpretation tendency and to answer the problems that occur, but the description used is a brief description so that more research is needed, not only that the product of interpretation will not stop because the problems of the people will always develop , so it is necessary to find an official benchmark, namely the Qur'anic approach that is Indonesian-minded.

This paper attempts to explain the conditions of a mufassir/interpreter that had been formulated byMuslim scholars. These conditions are usually related to the sciences that must be mastered by an interpreter to avoid mistakes when interpreting the Qur'an. The requirements of aninterpreter are generally found in the literatures of the Qur'anic sciences, or commonly referred to as the 'Ulūm Al-Qur'ān. Therefore, this paper also explains the history of the emergence and development of the sciences of the Qur'an. The sciences that must be mastered by an interpreter are quite numerous and varied, but some scholars summarized them into just a few points. In contrast to the context of the previous scholars, in the present context, an interpreter must also master the social sciences of humanities and modern sciences. Of course this will greatly help someone in understanding the verses of the Qur'an itself.

This paper examines Gabriel Said Reynolds’s view of the variety of reading in the Quran, both canonical and non-canonical qiraah, authenticity and its function in the Quranic intrepretation. The majority of Muslim Scholars believe that qiraat in Ottoman Manuscripts are mutawatir and sourced from the Prophet Muhammad saw, while the other qiraat than qiraat contained in Ibn Masud’s Manuscripts, Ubay bin Kaab’s Manuscripts are considered qiraah syazah and are not recognized by Muslim authorities because the chain of sanad is considered problematic. But Gabriel Said Reynolds’s opinion says that the existence of a variety of readings in Ottoman Manuscripts is due to reading speculations carriead out by ancient quran readers due to the absence of dots and diacritical marks in the available texts, making the reader free to sound the word according to his wishes. Reynolds also claimed many qiraat outside the Ottoman Manuscripts which were used by the commentators as justification for his interpretation. Through this study, the authors concluded that Gabriel Said Reynolds doubted the authenticity of qiraat in Ottoman Manuscripts. Reynolds’s view is interesting to study, because it contradicts the general view of Muslim scholars who consider that the existing qiraat is a variety of quran reading which is believed to be sourced directly from the Prophet Muhammad saw.

Q.S. an-Nisa ', especially verse 3, including verses which are often polemic. Some opinions set it as legitimacy to allow the practice of polygamy to be loose. With the support of this verse the promotion of polygamy is carried out openly. Seminars or training to teach polygamy are also openly held in the media. This paper attempts to outline Edip Yuksel's views in understanding the context of the Qur'anic interpretations relating to the practice of polygamy. The translation project conducted by Edip Yuksel et al. has given rise to a lot of controversy (besides Yuksel's own controversial personality). His method of trying to escape the influence of old interpretations offers a fresh perspective that is different from traditional interpretations from both Sunnis, Shiites and academics. But it does need a lot of study to prove whether Yuksel really can bring accurate readings, as he said, to the Qur'an. His reading of yamin milk, for example, which most scholars interpreted as slaves by Yuksel was translated as a woman's wife who chose to establish contracts with Muslims. Although semantically it has a foundation, but it needs historical tracing whether there are such cases or is it merely a projection from Yuksel. Because the Koran is somehow born in a certain context, and often is a response to real cases that appear in his time.

It cannot be denied that the problem of interpretation of religious texts often creates tension. Tensions often occur because each party, both community leaders, religious groups, organizations and fatwa institutions (such as the Permanent Council for specific Research and Legal Opinion (CRLO), Bahsul Masail, Majlis Tarjih, Hisbah Council, MUI Fatwa Commission), Mazhab, and certain religious schools. The fatwas according to Abou El-Fadl are said to be sheltered under the text (nash) which claims that it is actually "desired by God". According to him, the reinterpretation of Islamic legal interpretations is important to do so that Muslims are spared from the authoritarian interpreters in interpreting the text. Without realizing that they are trapped in the action of "interpretive authoritarianism". The phenomenon of this Absolute truth claim is much troubling and is seen as very problematic