PERIODIZATION OF THE DESCENT OF THE QURAN
The revelation of Allah that was revealed before the hijrah period is called the Makkiyah
letter/verse. Its part is 19/30 of the Qur'an. According to Tahkiq Experts, it has been down for 12 years,
5 months and more than 13 days. The number of letters that came down in the Makkah period was
90 surahs covering 4,773 verses. It is characterized by short letters and verses with a concise
language style (Ijaz), because the first and main target in this period is the native Arabs (Quraish Tribe)
who of course understand Arabic well. Regarding the content of the Makkiyah letter/verse in general
in the form of an invitation to pure monotheism or divinity
The second period is the Medina period. The revelation of Allah that descends after the hijrah
is called the Madaniyyah surah / verse and is 11/30 of the Qur'an. The descent lasted 9 years, 9
months and more than 9 days, consisting of 24 surahs covering 1463 verses. The characteristics are
that the letters and verses are long and the language style is longer and clearer (Ithnab), because the
target is not only native Arabs, but also non-Arabs from various nations who have begun to convert
to Islam and of course they have not mastered the Arabic language. Regarding the content of the
Madaniyyah letter/verse in general in the form of legal norms for the formation and development of
a just and prosperous society/Muslim and a state that is pleased with Allah Swt. 4. Contents and
Content of the Qur'an Broadly speaking, the content and content of the Qur'an are centered on three
main things, namely talking about faith, talking about sharia, and talking about morals. Furthermore,
according to Ali Anwar Yusuf, the content and content of the Qur'an include various things as follows:
a. Principles of faith, namely the doctrine of belief to straighten and perfect beliefs and beliefs, such
as faith in God SWT., Angels, Books, Messengers, Last Days as well as Qadha and Qodar. b. Sharia
principles, namely laws that regulate the relationship between humans and their gods, humans and
humans, and human relationships with other creatures or the surrounding nature. c. Principles of
worship, namely activities or deeds that embody, liven up the human heart or soul. d. Moral or ethical
principles, namely human actions that invite noble and virtuous morals. e. Promises and threats,
which are promises in return for those who obey God and threats for those who violate God's
commandments. The promise will obtain happiness in this world and the hereafter and the threat
will get the misery of the world and the hereafter. f. The history of the stories of the past, that is, the
history of the stories of the Apostles,
The Prophet, Shahabat, the righteous people, the societies or the nations of the past. Science,
namely as a means of science and information about humanities, health, growth, animals,
astronomy and others. 5. Role and Function of the Qur'an Broadly speaking, there are three functions
or roles of the Qur'an that are very important for a Muslim to understand. Namely the Qur'an
functions as a miracle for
The Prophet Muhammad (saw) (QS 17:88; QS 10:38), as a guideline for every Muslim (QS
4:105; QS 5:49-50; QS 45:20), as well as as a corrector perfector perfector of the books that Allah
SWT. had sent down before (QS 5:48,15; QS 16:64), and this is of eternal value or valid throughout
the ages. 1) The Qur'an as a Miracle In Arabic, miracle comes from the word 'ajz which means weak,
the opposite of qudrah (power). While i'jaz means proving weakness. Mu'jiz is something that
weakens or makes others weak, helpless. Each miracle usually descended to provide a challenge to
the situation of that time. When in the time of the Prophet Moses the magicians were very powerful
and they reached the peak of their abilities in magic, the Prophet Moses came with a miracle that
was able to paralyze the tricks of the magicians. Doesn't a miracle mean something that is crippling
or that is weak? The Prophet Muhammad (peace and blessings of Allaah be upon him) was present
at an age when Arabic literature reached its peak. He came up with the Qur'an which had a high-level
language style that was able to paralyze all the poets of that era. In addition to the beauty of the
language style, there are other very clear instructions that show that the Qur'an comes from Allah
SWT with all its miracles. Verses related to science for example,
There are also verses related to history such as about power in Egypt, the Land of Saba'.
Tsamud, 'Aad, Prophet Adam, Prophet Yusuf, Prophet Dawud, Prophet Solomon, Prophet Moses,
and so on. These verses can give us confidence that the Qur'an is a revelation of Allah and not a
creation of man. Verses related to special prophecies that are later proven by history such as about
the Romans, the division of Christianity, and others are also proof to us that the Qur'an is a revelation
from Allah SWT which is conveyed through the mouth of His messenger.
6. The Qur'an as a Guideline for Life As a guideline for life, the Qur'an puts forward many points and
general principles of life arrangements in the relationship between humans and Allah and other
creatures. In it there are regulations such as: worshipping directly to Allah SWT., having a family,
socializing, trading, debts, inheritance, education and teaching, criminals, and other aspects of life
that Allah SWT guarantees to be able to
Every Muslim is commanded to practice all these values in his life. The attitude of choosing
part and rejecting part of the value system is seen by the Qur'an as a form of transgression and sin.
Carrying it out is considered worship, fighting for it is considered a holy struggle, dying because it is
considered a martyrdom, hijrah because fighting for it is considered a high devotion, and not wanting
to carry it out is considered as tyranny, fasiq, and infidel. 7. The Qur'an as a Corrector As a
proofreader, the Qur'an reveals many issues discussed by the previous holy book, such as the Torah
and the Gospel which are considered no longer in accordance with the teachings that have been
revealed by Allah SWT. There are several examples of corrections expressed by the Qur'an to these
previous books, including: a. About the teachings of the Trinity (Qur'an 5:73); b. About the Prophet
Isa (QS 3:49,59; QS 5:72,76); c. About the crucifixion of the Prophet Isa (4:157-158); d. About the
Prophet Luth (QS 29:28-30; QS 7:80-84); notice (Genesis, 19:33-36); e. Regarding the Prophet Aaron
(Qur'an 20:90-94) notice (Exodus, 37:2-4);
Furthermore, as good Muslims, ideally we have understood the content and content of the
Qur'an and can internalize the teachings of the Qur'an in our daily lives. This means that all our
attitudes and actions in daily life activities must be based on the guidelines of the Qur'an. But in
reality, in real life very few people are able to apply Islamic teachings derived from the Qur'an. The
question is, we are Muslims who must obey the instructions of the
Qur'an. How to carry out the teachings of the Qur'an when we do not understand the Qur'an? 1)
Approach to Understanding the Qur'an In an effort to explore and understand the meaning of the
verses of the Qur'an, there are two terms or terms, namely Tafsir and Takwil. Imam al-Alusi is of the
opinion that according to him, tafsir is an explanation of the meaning of the Qur'an that is zahir (real),
while takwil is the explanation of the scholars of the verses whose meaning is implied, as well as the
secrets of divinity contained in the verses of the Qur'an. It can also be understood that Takwil has
several deep meanings, namely in the form of implicit meanings that are istinbathed (processed)
from the ayatayat al-Qur'an, which requires contemplation and thinking and is a means of opening
the veil. When finding a sentence that has the possibility of several
Understanding, the mufassir determine a stronger, clearer and clearer understanding.
However, this is uncertain, because if the meaning or meaning is ascertained, it means that the
mufasir has mastered the Qur'an, while this is not justified as explained in the Qur'an; (Q.S Ali Imran :
7). Broadly speaking, there is no fundamental difference between the terms tafsir and takwil, both of
them have the spirit to explore, study and understand the meaning of the verses of the Qur'an to be
used as a guide and reference for Muslims when experiencing various kinds of problems in life in the
world. As an effort to explain the meaning of the Qur'anic verses, the object of study in interpreting
the Qur'an is the kalam of Allah, so in this context there is no need to doubt and re-debate its glory.
Its contents include the correct akidahakidah, the ruling-huikum of shari' and others. The ultimate
goal is to be able to obtain a rope that is very strong and will not break and will obtain happiness both
in this world and in the hereafter. Therefore, the science of interpretation is the main of all religious
sciences, because it is taken from the Qur'an, so it is a knowledge that is needed by humans. From
the description above, it will be very important to know the method of interpreting the Qur'an. Tafsir
methodology is the science of methods of interpreting the Qur'an and
The Method of Interpretation is reviewed from the source of the interpretation. b) The method
of interpretation is reviewed from the way of explanation. c) The motede of interpretation is reviewed
from the flexibility of explanation. d) The method of interpretation is reviewed from the aspect of the
objectives and systematics of the interpreted ayatayat. These very many verses of the Qur'an can
actually answer all the problems that occur in society. However, the impression that exists at this
time is as if the verses of the Qur'an still contain mysteries, so they have not been able to answer all
the existing problems. This wrong impression and understanding is the result of the "poorness" of
methods, methods and approaches in understanding and interpreting the verses of the Qur'an. The
methodology of Qur'an interpretation is one way to study, understand and further uncover the
meaning and content of the verses of the Qur'an. Interpretation methods are very diverse in models,
forms and approaches. Therefore, it is very important for us to know and understand various
methods of interpreting verses of the Qur'an that exist with various approaches. If we already know
this, then the verses of the Qur'an are more alive and able to answer all the problems of society that
is developing so quickly.
This further emphasizes that the Qur'an is the revelation of Allah which is the main reference
and source of all Muslims. Methods and approaches are a series that are inseparable from each
other in conducting studies or research. The two complement each other. Approach is an effort to
interpret, understand and explain a certain verse or object according to the discipline possessed by
a person. 2) The Qur'an as Kalamullah As stated in the definition that the Qur'an is the Kalam (word)
of Allah SWT. which was revealed to the Prophet Muhammad (saw) through the Archangel Gabriel
with its pronunciation and meaning. The Qur'an as the book of Allah occupies a position as the first
and main source of all Islamic teachings and serves as a guide or guideline for mankind in achieving
happiness in life in this world and the hereafter. The Qur'an according to the language means
"Reading". In the Qur'an itself there is the use of the word "qur'an" in this sense as such.
Ulum Al-Qur'an Etymologically, the word 'Ulum al-Qur'an comes from the Arabic language
which consists of two words, namely "ulum" and "al-Qur'an". The word 'ulum is a form of jama' from
the word "ilmu" which means science. The word ulum which is based on the word al-Qur'an has given
the understanding that this knowledge is a collection of a number of knowledge related to the Qur'an,
both in terms of its existence as the Qur'an and in terms of understanding the instructions contained
in it. 'Ulumul Qur'an according to As-Suyuthi in the book itmamu al-Dirayah is "A science that
discusses the state of the Qur'an in terms of its descent, sanad, mannerisms, meanings, both those
related to its words and those related to its laws, and so on". Therefore, the ulum al-Qur'an is a
science that has a wide scope of discussion. The Qur'an includes all the sciences that are related to
the Qur'an, both in the form of religious sciences, such as the science of interpretation and the
sciences of the Arabic language. In addition, there are many more sciences covered in it. Broadly
speaking, the science of the Qur'an is divided into two subjects, namely:
Knowledge that is solely related to history, such as science that discusses various types of
qira'at, the place where the verses of the Qur'an are dropped, the times of their descent and the
causes. b) Knowledge related to dirayah, namely knowledge obtained by in-depth study such as
understanding ghorib (foreign) words and knowing the meaning of verses related to law. The growth
and development of the Qur'an has been transformed into a discipline through a gradual process
and in accordance with the needs and opportunities to improve the Qur'an in terms of its existence
and understanding. 4) Tafsir Al-Qur'an Tafsir Al-Qur'an is the science of understanding and
interpreting those related to the Qur'an and its contents. Functioning as a mubayyin, explaining the
meaning and content of the Qur'an, especially regarding verses that are not understood and have a
vague meaning. Tafsir comes from the word al-fusru which means al-ibanah wa al-kasyf (explaining
and revealing something). According to the terminology definition, as quoted by Al-Hafizh As-Suyuthi
from Al-Imam Az-Zarkasyi, it is the knowledge to understand the book of Allah SWT which was
revealed to the Prophet Muhammad (peace be upon him), explain its meanings, conclude its wisdom
and laws.
Furthermore, to understand interpretation, it is very important to know the various methods
of interpretation. The method of interpretation is a tool to understand the interpretation of our
scholars how they interpret the verses of the Qur'an. 5) Methods of Interpretation of the Qur'an There
are two forms of interpretation, namely at-tafsîr bi al-ma'tsûr and at-tafsîr bi- ar-ra'yi, with four
methods, namely; a) Ijmali (Global) Method Ijmali etymologically means global, so it can be
interpreted that tafsir al-ijmali is an interpretation of verses of the Qur'an that explains that it is still
global. Thermologically, according to Al Farmawi, it is an interpretation of the Qur'an based on the
sequence of verses in a concise order and with simple language so that it can be consumed by all
circles of society, both laymen and intellectuals. b) The Tahlil Tahlili method is the root word of hala,
this letter consists of the letters ha and lam, which means to open something. In terminology, the
Tahlily method is to interpret the verses of the Qur'an by explaining all aspects contained in the
verses that are interpreted by explaining the meanings contained in them in accordance with the
expertise and tendency of the mufassir who interprets these verses; He explained with the meaning
and content of the words, the relationship of the verses, the relationship of the letters, the asbabun
nuzul of the relevant hadiths and the opinions of the previous mufasirs which were colored by their
educational background and expertise. c) Maqarin Method (Comparative or Comparison)
Etymologically the word maqarin is a form of isim alfa'il from the word qarana, the meaning is to
compare between two things. So it can be said that the tafsir of maqarin is a comparative
interpretation. Terminologically, it is to interpret a group of verses of the Qur'an or a certain surah by
comparing verses with verses, or between verses and hadiths, or between the opinions of tafsir
scholars by highlighting certain different aspects of the object being compared. d) Maudhu'i Method
(Thematic) The word maudhu'iy is translated into the word al-mawdhu'i, which means the topic or
material of a conversation or discussion semantics. So the tafsir of mawdhu'i is the interpretation of
verses of the Qur'an based on a certain theme or topic. So the mufasir looks for themes or topics that
are in the midst of society or come from the Qur'an itself or from others. 6) Main Sources of Reference
for Tafsir Al-Qur'an Broadly speaking, there are three main sources referred to by the Companions in
interpreting the Qur'an: a) Al-Qur'an
The first and main reference in interpreting the Qur'an is the Qur'an itself. Because
sometimes one thing that is described globally in one place is explained in more detail in another
verse. When the Prophet (peace and blessings of Allaah be upon him) was still alive, the companions
could ask him directly about the meaning of a verse that they did not understand or they had a
disagreement about it. b) Their own Ijtihad and Understanding. Ijtihad and the understanding of the
companions are a reference in interpreting the Qur'an, because they are the original Arabs who
understand the meaning of the words very well and know the linguistic aspects. The tafsir that comes
from the companions is considered to have its own value according to the number of scholars,
because it is based on the Prophet Saw. especially on the issue of asbabun nuzul. As for what can
be entered by ra'yi, the status stops at the companion itself as long as it is not based on the Prophet
(saw). 7) Types of Tafsir of the Qur'an Each interpreter will produce different interpretations
depending on the background of science, the school of kalam, mahzab fiqih, and the tendency of
Sufism from the mufassir itself so that the resulting interpretation will have various patterns.
Abdullah Darraz said in anNaba' al-Azhim as follows: "The verses of the Qur'an are like diamonds,
every corner of them emits Light
Literary Pattern This pattern emerged due to the large number of non-Arabs who embraced
Islam and due to the weakness of the Arabs themselves in the field of literature so that it was felt
necessary to explain to them the privilege and depth of the meaning of the content of the Qur'an in
this field. 1) Philosophy Pattern and 2) Scientific Interpretation Pattern 3) Fiqh Pattern 4) Sufism
Pattern 5) Community Culture Literary Pattern b. Development of Interpretation Science The science
of Qur'an interpretation continues to develop in accordance with the demands of the times. This
development is a must so that the Qur'an can be meaningful for Muslims. In recent developments,
new methods have begun to be adopted to meet these goals. By taking several methods in
philosophy that are used to read the text of the Qur'an, a new way of interpreting the Qur'an is
produced. Among these methods that are quite popular include
Science related to the Science of Tafsir So vast is the meaning and field of work in the field of
tafsir that many other sciences also support it and are directly related when you want to understand
the Qur'an in more detail. These sciences are: 1) Lughat (phytology), which is the science to know
every meaning of the word Qur'an. Mujahid a scholar of tafsir said, "Whoever believes in Allah and
the Hereafter, he is not worthy to comment on the verses of the Qur'an without knowing the
knowledge of the Lughat. A little knowledge of the science of lughat is not enough because
sometimes a single word contains various meanings. So knowing only one or two meanings, is not
enough. It can happen, what the word means is a different meaning. 2) Nahwu (grammar). It is very
important to know the science of nahwu, because even a little i'rab (final reading) will change the
meaning of the word. Meanwhile, knowledge about i'rab can only be obtained in the science of
nahwu. 3) Sharaf (change of word form) 4) Isytiqaq (root of the word) 5) Ma'ani (word order) 6) Bayan
Asbabun Nuzul is a science that explains the background of the descent of a verse. Or it can
also be information that explains the circumstances or events at the time a verse is revealed, even
though it is not directly related to the descent of the verse. But there are considerations and common
threads between the two. Often the events related to the descent of a verse are not just one, there
can be several events at once that accompany the descent of a verse. Or there can also be certain
verses that come down several times, with different motivations for events. 12) Nasikh Mansukh 13)
Fiqh 14) Hadith 15) Wahbi 8. History of the Maintenance of the Qur'an The maintenance of the Qur'an
has gone through several periods starting from the time of the Prophet (peace and blessings of Allah
be upon him) to the time of tabi'in. All of these periods teach us as well as prove the truth of the words
of Allah SWT contained in QS. Al-Hijr: 9
The Preservation of the Qur'an During the Time of the Prophet Muhammad (saw).
The Prophet was still alive and the Qur'an was preserved in such a way, when the Prophet was still
alive in conveying revelations to the companions and ordering the companions to memorize them
well, the most famous way to preserve the Qur'an is to memorize and write it. In addition to this way
of memorizing, the apostle ordered the companions who were good at writing to immediately write
down the verses of the Qur'an that had been memorized by them. Among the companions who wrote
the verses of the Qur'an were: 1) Four prominent companions of the Prophet, namely Abu Bakr, Umar,
Uthman, and Ali 2) Muawiyah bin Abu Sufyan 3) Zaid bin Tsabit 4) Ubay bin Ka'ab 5) Khalid bin Walid
The writing was ordered according to the Prophet's orders, after which it was saved. In addition to
writing, there are also prominent companions who memorized the Qur'an according to the hadith by
Bukhari, namely: 1) Abdullah ibn Mas'ud 2) Salim bin Mu'aqli, he is Maula Abu Huzaifah 3) Mu'az bin
Jabal
According to a source from the hadith of Bukhari, the seven people were responsible for
compiling the Qur'an according to what they memorized. What they memorized was returned to the
Prophet. Through these sanads, the Qur'an has become what we are today. Furthermore, there are
3 elements that can maintain the Qur'an that has been revealed, namely: 1) Memorization of those
who memorize the Qur'an. 2) Manuscripts written by the Prophet 3) Manuscripts written by those
who are good at writing and reading for each of them. When the Prophet died, the Qur'an was
perfectly revealed and memorized by thousands of people and all his verses were written. All the
verses have been arranged in an orderly manner according to the order shown by the Prophet himself.
They have heard the Qur'an from the mouth of the Prophet himself many times in prayers, and
sermons. In short, the Qur'an has been well preserved. An interesting thing is that the Prophet only
died when the Qur'an had been sufficiently revealed, and the Qur'an was perfectly revealed when
the Prophet was approaching his time to return to the presence of Allah SWT
Abu Bakr Siddiq After the death of the Prophet (peace and blessings of Allaah be upon him),
the Islamic government was held by Abu Bakr. When Abu Bakr succeeded the Prophet (peace and
blessings of Allaah be upon him), he faced several major events regarding the apostasy of a small
number of Arabs. Therefore he prepared an army and sent it to fight the apostates. One of the wars
that occurred was the Battle of Yamamah. This war occurred in the year 12 AH involving the
memorizers of the Qur'an. In this war there were 70 martyred qurra' or hafidz al-Qur'an. Then Umar
bin Khatab was worried about the number of companions who memorized the Qur'an and died in the
war. Next, Umar faced Abu Bakr and conveyed news about many of these things. Then there was a
tough discussion between Abu Bakr and Umar. In the discussion, it was discussed about Umar's
proposal to collect the Qur'an on one mushaf. Initially, Abu Bakr was reluctant because it had never
been done by the Prophet (peace and blessings of Allaah be upon him). In his talk, Umar swore "By
Allah, deeds are good" Umar continued to persuade Abu Bakr and continued to give good reasons
for what was happening to the Muslims at that time. With the permission of Allah SWT., Abu Bakr's
heart was opened to the proposal that Umar had conveyed to him. After that, Abu Bakr pointed to
one of the companions who wrote the Qur'an (mushaf), namely Zaid bin Tsabit. Zaid initially refused,
with the permission of Allah SWT. Zaid's heart was opened with an explanation from Abu Bakr. Zaid
said, "By Allah! This is a tough job for me. If I had been ordered to move a hill, it would not have been
more difficult for me than to gather the Qur'an that you have commanded." Zaid in his efforts to
collect the verses of the Qur'an Zaid bin Tsabit worked very carefully. Even though he memorized the
Qur'an in its entirety, but for the sake of collecting the Qur'an, which is very important for Muslims,
he still considered it necessary to match the memorization or records of other companions with the
witness of two witnesses.
Thus the Qur'an was written entirely by Zaid bin Tsabit in properly bound sheets. It was
arranged according to his verses as determined by the Prophet, then handed over to Abu Bakr. This
mushaf remained with Abu Bakr until his death, then it was moved to the house of Umar bin Khatab
and remained there during his reign. After he died, the mushaf was moved to the house of Hafsah,
the daughter of Umar, the wife of the Prophet until the time of collection and Umar bin Khattab After
the caliph Abu Bakr died, he was replaced by the caliph of the believers, namely Umar bin Khattab.
Likewise, the mushaf that was previously kept by Abu Bakr, after Umar became the caliph of the
mushaf, it changed hands to Umar bin Khatab.
The Qur'an is also not understood only textually, but is further understood contextually. 3)
Uthman bin Affan In the time of Uthman bin Affan, their government had reached Armenia and
Azarbaijan in the East and Tripoli in the West. Thus it appears that the Muslims at that time were
scattered. Among them are Egypt, Syria, Iraq, Persia and Africa. Wherever they go and they stay, the
Qur'an remains their imam, among them many memorize the Qur'an. They have Qur'anic
manuscripts, but the manuscripts they have are not the same in the order of the letters. The origin of
the difference is because the Prophet himself gave leeway to the Arab tribes in their time to read and
recite the Qur'an according to their respective dialects. This relaxation was given by the Prophet so
that they could memorize the Qur'an. But then there are signs that the difference in reading, when
left unchecked, will lead to unwanted strife and division among Muslims. The first person to notice
this was a companion named Huzaifah bin Yemen. When he participated in the battle to conquer
Armenia in Azerbaijan. On the way he heard a Muslim dispute about the recitation of some verses of
the Qur'an, and once heard a Muslim say to his friend: "My reading is better than your reading". This
circumstance shocked him very much. When he returned to Medina, he immediately met Uthman
bin Affan and told him what he saw about the Muslims' attitude regarding the recitation of the Qur'an,
saying: "Arrange the Muslims before they have a dispute about the book, as a dispute between Jews
and Nashara (Christians)". So the caliph Uthman bin Affan asked Hafsah bint Umar to give him a
sheet of the Qur'an written during the time of the caliph Abu Bakr that he kept for copying. By
The task of this committee is to book the Qur'an by copying from the sheet into a book. In
carrying out this task, Uthman advised to: a) Take guidelines to the recitation of those who memorize
the Qur'an. b) If there is a dispute between them about the language (reading), then it must be written
as a dialogue of the people. So the task is carried out by the committee, and after the task is
completed, the sheet of the Qur'an borrowed from the memorization is returned to him. The Qur'an
that has been written is named "Al-Mushaf", and by the committee wrote five al-mushaf, four of
which were sent to Mecca, Damascus, Basrah and Kufa, so that they could be copied in these places
as well. One was left in Medina, for
Uthman himself, and that is what is called "Mushaf Al-Imam". After that Uthman ordered all the
sheets with the Qur'an written before that to be collected and burned. Therefore, it was from the
mushaf written in the time of Uthman that Muslims in all corners copied the Qur'an. Thus,
The Election of the Qur'an during the Tabi'in Period. After the end of the fourth Caliph's era,
the era of the Umayyads arose. The activities of the companions and tabi'in are famous for their
focused efforts and the dissemination of Qur'anic knowledge through narration and teaching, orally
rather than through writing or notes. These activities are seen as preparations for its opening period.
The most meritorious people in this narration are the fourth caliph, Ibn Abbas, Ibn Masud, Zaid Ibn
Tsabit, Abu Musa Al-Ash'an, Abdullah Ibn Al-Zubair. Meanwhile, from among the Mujahid
companions, 'Atha, Ikrimah, Qatadah, AlHasan Al Bashri, Said Ibn Jubair, Zaid Ibn Aslam in Medina.
tabi'in. These people are all considered to be the first stone lairs for the so-called science of tafsir,
the science of asbab al-nuzul, the science of nasikh and mansukh, the science of gharib al-Qur'an
and others. (later, Ulum al-Qur'an entered the bookkeeping period in the 2nd century AH) the
scholars gave priority to the science of tafsir because of its function as um al-Ulum alQurani'ah
(Mother of the Sciences of the Qur'an). The first writers in tafsir were Shu'bah Ibn Al-Hajjaj, Sufyan
Ibn 'Uyaynah and Wali Ibn Al-Jarrah. The Scriptures, their commentaries collect the opinions of the
Companions and tabi'in. In the 3rd century, following the tafsir figure Ibn Jarir Al-Thabari. Al-thabari
is the first mufassir to spread various opinions and discuss other things. He also proposed i'rab and
istinbath (the excavation of the law from the Qur'an). In the 3rd century, the science of asbab al-
Nuzul, the science of nasikh and mansukh, the science of Makkiah and Madaniah verses was also
born. Imam Al-Bukhari's teacher, Ali ibn AlMadini composed the asbab al-Nuzul. Meanwhile, Abu
'Ubaid Al-Qasim Ibn Salam composed about nasik and mansukh, qiraat and the virtues of the Qur'an.
Muhammad ibn Khalaf Ibn Al-Mirzaban (d. 390 AH) composed the book al-Hawi fi-'ulum al-Qur'an.
Definition of Shari'ah Shari'ah etymologically means a path taken by water, meaning that a path is a
path that humans take to reach the rule of Allah. If shari'ah is associated with law in shari'a legal
terms, it means a set of regulations based on the provisions of Allah SWT.
There are differences among scholars regarding the understanding of sharia law, namely
between ushul fiqh scholars and fiqh scholars. Fiqh scholars argue that sharia law is the result of
demands (khitab), namely: obligatory, sunnah, haram, makruh and mubah. Meanwhile, the scholars
of ushul fiqh are of the view that the so-called law is the postulate of the law itself. Ulama ushul
divides the law into two major parts, namely the law of takhlifi and the law of wadh'i. The law of takhlifi
is the demand of Allah Swt. which is related to the command to do or the command to abandon an
act (in the form of demands and choices) which is called obligatory, nadb, haram, makruh and
mubah. Examples of taklifi laws that are in the mandatory category are the five-time prayer and zakat
on property. While the law of wadh'i is a command of Allah Swt. which contains the understanding
that the occurrence of something is a cause, condition or obstacle for the existence of a law. There
are five types of wadh'i law, namely sabab, condition, mani', shah and bathal. An example of the
wadh'i law that is included in saduk is the obligatory to pray zuhur with the sun slipping. 2. Scope of
Shari'ah Sharia law is divided into two scopes, namely the law that regulates the relationship
between man and Allah which is called the relationship between man and man or other nature which
is called public worship. Examples of special worship are prayer, Ramadan fasting, zakat and hajj.
Examples of common worship are silaturrahim, smiling and saying greetings. The scope of shari'ah
regulates all aspects of human life, so that a Muslim can carry out the teachings of Islam in its
entirety. However, it does not mean that all aspects of the shari'ah have been regulated in detail,
except in matters of special worship such as prayer, fasting, zakat and hajj. Doing something that is
not ordered or exemplified means making new rules in worship called bid'ah. Examples of bid'ah in
the community in the manner of praying which requires the burning of incense and the
commemoration of death for 7 days, 100 days. The implementation of public alms is not regulated
in detail either in the Qur'an or in the sunnah of almsgiving, dhikr and reading the Qur'an. A human
act can be considered as worship if it has three criteria, namely, having a sincere intention, being
done in a way that is in accordance with the Qur'an and the sunnah and with the sole purpose of
hoping for the pleasure of Allah Almighty. 3. Function of Shari'ah The main function of Shari'ah
assigned by Allah to humans has a clear function, namely: a. Guidance that contains guidance to
achieve their goal of seeking Allah's pleasure in the context of worshiping Him. This function is in
accordance with the letter AdzDzariyat: 56 with special worship, and the law that regulates
Sharia Principles The general principles of Islamic shari'a that need to be understood by
Muslims, so that there is a desire to fight for the upholding of Islamic shari'a on earth. The general
principles of Islamic shari'a are as follows: a. Islamic Shari'ah is in accordance with human nature,
in accordance with Surah al Ruum/30: 30 (meaning);" So turn your face straight to the religion of God;
(Stay on) the nature of Allah who has created man according to that nature. There is no change in the
nature of Allah. (It is) a religion that is upright; But most humans don't know. This means that all the
rules in the Shari'ah are nothing that cannot be done by humans according to their respective
situations and conditions. This principle is expressly explained in Surah al-Baqarah/2:185
(meaning);" ... Allah wills ease for you, and does not want difficulty for you." b. Islamic Shari'ah is
flexible in its implementation, this is in accordance with Surah al-Baqarah verse 2: 173 (meaning):
"Indeed, Allah only forbids for you carcasses, blood, pork, and animals that are called (names) other
than Allah. But whoever is forced to eat it while he does not want it and does not go beyond the limit,
then there is no sin for him. Indeed, Allah is Forgiving and Merciful". This verse explains that things
that are forbidden under certain circumstances and conditions,
Islamic Shari'ah in its implementation is not burdensome for Muslims, for example, the
prayer that is required to be performed 5 times in 24 hours, which only takes approximately 5x5
minutes = 25 minutes, zakat on property is only around 2.5%, 5% and 10%, the obligation to perform
Hajj is enough once in a lifetime, the items that are prohibited by Islamic shari'a are only a few when
compared to the goods that are halal. d. Islamic Shari'a has stages in determining its laws, for
example, the prohibition of liquor is not directly prohibited at the same time, but gradually gradually
until it is finally banned, as follows; a. Surah al-Baqarah/2: 219 (meaning);" They ask you about
gambling and gambling. Say: "In both there is great sin and some benefit to man, but the sin of both
is greater than the benefit." And they ask you what they provide. Say: "Which is more than necessary."
Thus Allah explained His Ayatayat to you so that you might think." The above verse states that the
harm of drinking khamar is greater than the benefits. b. Surah al-Nisa'/4: 43
(meaning);" O you who believe, do not pray while you are drunk so that you understand what you are
saying, (do not go near the mosque) while you are in a state of junub], except when it is just passing
by, until you take a bath. And if you are sick or on a pilgrimage or come from a place of defecation or
you have touched a woman, and you have no water, then you have done your utmost with good (holy)
soil; Sweep your face and your hands. Indeed, Allah is the Most Forgiving and the Forgiving.This verse
prohibits approaching in the sense of performing prayers for those who are drunk. c. Surah al-
Maidah/5: 90 (meaning);" O you who believe, indeed, (drinking) khamar, gambling, (sacrificing for)
idols, drawing fortune with arrows, are among the deeds of the devil. So stay away from these deeds
so that you may have good luck." This verse strictly prohibits approaching the liquor because it is vile
from the work of Satan. e. Islamic Shari'a embodies justice, Islamic justice built with noble moral
joints. In accordance with the words of Allah SWT. Surah al-Nahl/16: 90 (meaning): "Indeed, Allah
commands (you) to be fair and do good, to give to your relatives, and Allah forbids from doing vile,
wickedness and enmity. He teaches you so that you can take lessons." This verse invites Muslims to
uphold justice for all mankind, not only for Muslims. In addition to the above principles, according to
Aziz Dahlan, it is revealed that shari'ah has three unchanging dispositions, namely takamul
(complete), wasatiyyah (intermediate) and harakah (dynamic). The character of takamul shows that
Islamic shari'ah can serve those who remain with the existing one, and can also serve those who
want reform, for example Islamic law regulates the economy in the ability to buy and sell and prohibit
riba. However, in general, the development of various ways of buying and selling in accordance with
the development of information technology can be accepted by Islamic surai'ah with the principle of
no gharar and mutual reconciliation between the two parties. The concept of wasatiyyah requires
harmony and balance between material aspects and psychological aspects as an example in fasting
worship balanced between physical control by refraining from eating and drinking with mental
control in the form of controlling lust. Meanwhile, in terms of harakah (dynamism), shari'ah has the
ability to move and develop. To accompany this development in the Shari'ah, there is the concept of
ijtihad. In worship, for example, Islam respects a person's condition whether he is mukallaf,
intellectual, healthy, sick, in a state of traveling, in a state of disarray, or in difficulty. In the family
field, he maintains the principle that guarantees the benefits of husband and wife, where the
husband is more charged to the husband and service, in the form of excellent service is more
charged to the wife. In criminal matters, it considers the severity or lightness of the crime and its
sanctions as well as its relation to the situation that affects and so on, for example in the criminal
act of murder, there is intentional, semi-intentional murder and
