Munasabah Al-Qur'an
CHAPTER I
INTRODUCTION
A. BACKGROUND OF THE PROBLEM
"The Qur'an is the Kalamullah which was revealed to the Prophet Muhammad SAW, through the intercession of the angel Gabriel gradually, starting with the letter Al-Fatihah, and ending with the letter Al-Nass, reading it is worship". But in fact, based on history, we all know that the first verse that was revealed was Surah Al-'Alaq, and the last letter that was revealed was Surah Al-Maidah verse 3.
Now in the discussion this time the author will try to discuss and present the problems above.
This paper the author gives the title "Munasabah Al-Qur'an"
B. PROBLEM FORMULATION
Understanding and Kinds of Munasabah Al-Qur'an
Orderly Verses and Surahs of the Qur'an
The Urgency of Studying Al-Qur'an Munasabah
CHAPTER II
DISCUSSION
A. THE UNDERSTANDING OF MUNASABAH AL-QURAN
Munasabah according to language or etymology (loghawiyah) means the closeness of "the abu munasabah with so and so" means that he approaches and resembles so and so. (al-qattan, 1994: 137) whereas according to the term there are several opinions. According to al-Qattan munasabah are aspects of the relationship between one sentence and other sentences in one verse, between one verse and another in many verses or between one letter and another. M. Hasbi ash-shiddiqy limits the meaning of munasabah to verses or between verses only. Al-Baqhawi limits the notion of munasabah to ta'wil. While az-Suyuthi formulated that what is meant by munasabah is a relationship that includes between letters. Therefore, the munasabah of the Qur'an can be interpreted as one of the sciences that discusses the wisdom of the correlation of the order of the verses of the Koran. Or in other words, munasabah is the effort of the human mind to explore the secret relationships between verses or letters that are acceptable to reason. Thus it is hoped that this knowledge can reveal the secrets between verses and letters in the Al-Qur'an as well as His rebuttal for those who doubt the existence of the Al-Qur'an as a revelation from Allah SWT.
B. KINDS OF MUNASABAH
Ar-Razi uses the term ta'allluq as a synonym for munasabah when interpreting Qs Huud (11): 16-17. Word of Allah swt. As follows:
Meaning: "Those are the people who will not gain anything in the afterlife, except hell and vanish in the afterlife what they have worked for in this world and what they have done is in vain. If (the infidels are the same as) those who have clear evidence (Al-Qur'an) from their god and followed by a sanction (Muhammad) from God and before the Al-Qur'an there was the book of Moses as a guide and grace? They believe in the Qur'an: And whoever among them (the Quraysh) and their allies are threatened for him, because of that. Indeed, it (the Qur'an) is truly from your god, but most people do not believe".
According to Ar-Razi, the connection (ta'alluq) between this verse and the previous verse is very clear. That is, are those who disbelieve the same as those who believe, who have clear evidence from their Lord, the same as those who desire the life of this world and its adornments, and those people will not get a good place in the hereafter, except for hell. Whereas Sayyid Qutb uses the word irtibath as a substitute for the term munasabah. This was encountered when interpreting Qs al-Baqrah (2): 188. The Word of Allah swt. As follows:
It means: "And don't one of you consume the property of another among you in a false way and (don't) you bring (matters) h, so that the money goes to the judge, you can eat part of the other person's property by (the way commit) a sin, even though you know".
According to Sayyid Qutb, the relationship (irtibath) between the parts of the verse is very clear, namely between the new moon (ahillah), the time for humans and the pilgrimage and between the traditions of ignorance, especially in the matter of the pilgrimage as indicated in the second paragraph or the following paragraphs. Sayyid Muhammad Rasyid Ridha uses two terms, namely al-isttishal and al-ta'lil. This is clearly seen when interpreting Qs Nisa (4): 30. The Word of Allah swt. As follows:
Meaning: "And whoever does this by violating rights and being persecuted, We will later put him in hell. That is easy for Allah.”
Manna' Khali al-Qattan divides munasabah into several forms, namely:
1. Munasabah lies in his attention to the other person. As the word of Allah SWT in the letter Al-Ghasyiah: 17-20:
Meaning: "Then did they not notice the camel how it was created, And the sky, how it was raised?, And the mountains, How it was erected?, And the Earth, How it was spread out?"
According to Al-Qattan, the combination of camels, sky and mountains is to pay attention to the traditions that apply among the interlocutors who live in the desert, where their lives are very dependent on camels. So they pay a lot of attention to it.
2. Occurs between one letter and another letter. For example, at the opening of the letter Al-An'am: 1 which begins with the word "Alhamdu". Word of Allah SWT as follows:
Meaning: "Praise be to Allah SWT, who has created the heavens and the earth ..."
The opening of the Al-An'am letter is in accordance with the closing of Al-Maidah : 118-119 which explains the decisions among God's servants. Word of Allah SWT,
Meaning: "If you torture them, then they are truly your servants, and if you forgive them, then truly you are the Mighty and Wise." Allah SWT said: "This is a beneficial day for those who are truthful. For them heaven under which rivers flow; they remain in it forever; Allah SWT is pleased with them, and they are pleased with Him. That is the greatest luck".
3. There is reasonableness between the beginning of the letter and the end of the letter, as in the letter Al-Qashas: 17 Allah SWT said as follows,
Meaning: "Moses said: "O my Lord, for the favor that You have bestowed upon me, I will never be a helper for sinners"
This verse begins by telling Moses, explaining the steps he took and the help he got. Then told his behavior when he found 2 men fighting. Furthermore, this letter ends by comforting the Prophet SAW, that he will leave Mecca, and is promised to return to Mecca, and forbids him to be a helper for the infidels. As in the words of Allah SWT in Surat Al-Qashas: 85-86,
Meaning: "Indeed, what obliges you (to carry out the laws) of the Qur'an, will actually return you to your place of return. say
:"My Lord knows those who bring guidance and those who are in clear error. And you never hoped that the Qur'an would be revealed to you, but it (was revealed) because of a mercy from your Lord, therefore you should never be a helper to the disbelievers"
C. ORDER VERSES AND LETTERS
In the context of early Muslim history, the Qur'anic text was in the form of a mushaf. The verses that were revealed during the Prophet Muhammad's apostolic period between one or several verses with other verses were interspersed for a while, and were not immediately codified at that time. However, at the command of the Prophet, to memorize and write verses of the Qur'an on date fronds, stones and camel bones (al-Shabuni, 1985: 53). This writing, as told by Ibn Ishaq, was directly hoped by the Prophet himself (al-Zanjani, 1986: 65). At the time of the caliph Abu Bakr, motivated by Umar bin Khatab's concern over the many memorizers who died martyrs, the scattered verses were then collected and rewritten to become a mushaf of the Qur'an.
This Al-Qur'an Mushaf consists of a number of letters with separate names and also a number of verses with separate serial numbers. The division of the Qur'an into letters and verses certainly has a clear meaning. At least besides being more systematic, it will make it easier for people to read, study and memorize the Al-Qur'an. The Sunnah requires the person who is praying or giving a sermon to recite verses from the Qur'an which cannot be less than one verse which is not difficult, but on the contrary it can be fulfilled easily. Likewise, it is mandatory for people who have not been able to read al-Fatihah in their prayers, so that they can easily read the other seven verses.
In addition to the division into letters and verses, the Al-Qur'an is also divided into the same parts or chapters, totaling 30 chapters. The division of the Qur'an into 30 chapters corresponds to the number of days in the month of Ramadan, when one juz of the Qur'an is read each day. However, parts or chapters of the Qur'an seem to be less taken into account in discussing the sciences of the Qur'an. In contrast to the discussion about letters and verses, the many issues and comments about them are even different from one another and even contradictory.
1. Limitations of Letters and Verses
In Arabic lexicology, the word suwar (plural: suwar) has many meanings, namely: a building soaring high into the sky, position/place and primacy. It can also mean fence if taken from the word سور . As W. Montgomery Watt said, quoted from CF. Jeffery, that the general view of the origin of this word is the Hebrew word " surah " , which means a row of brick marks on the wall and traces of vines. (Watt, 1991: 90). From this meaning the letter is concluded to be "a series of sections" or "chapters" (English: chapter).
On the terminological side, Al-Zarkasyi, for example, explains the meaning of a letter by "a group of verses of the Qur'an that have a beginning and a conclusion" . Al-Zarqani gave a little addition that "a group of verses of the Koran which have a beginning and an end are independent" . However, even though the group of verses referred to stand alone, they are believed to be closely related to each other, so some say that Surah Al-Fatihah is the introduction to Surah Al-Baqarah, and Surah Al-Baqarah is the introduction to Surah Al-Nisa' and so on.
The limitation of the letter presented by the experts of Al-Qur'an science as a group of verses seems to be quite reasonable. Because the Qur'an itself seems to require such an understanding. The Qur'an uses the word surah in its expression as many as 7 times in the form of mufrad spread over 3 surahs, namely surat al-Tawbah: 64, 86, and 124, surat al-Nur: 1 and surat Muhammad: 20 with two mentions. While the plural form is only used once in the Al-Qur'an in Surat Hud: 13. The use of the word surah is in the same sense, which refers to a group of verses of the Al-Qur'an.
The letters of the Qur'an are separated from each other, both in handwritten and printed manuscripts, by a preface placed at the beginning of the letter. In this preface, the name of the letter is usually mentioned first, then a statement about its date, that is, a simple description of whether the letter is a Makiyah or Madaniyah letter, and ends with a note about the number of verses. This preface, as Watt said, is just a mere scholarly tool (Watt, 1991: 93). After the introduction is followed by basmalah (بسم الله الرحمن الرحيم) on each surah. The exception to the use of the phrase is only in letter 9. The writing of the Basmalah in each letter certainly cannot be seen as the result of later editing, but is the original form that came from the prophet Muhammad SAW.
The short length of the Al-Qur'an letters varies greatly, but in their arrangement after al-Fatihah (opening) surahs of the Al-Qur'an start with very long letters with long verses, then get shorter and shorter with short verses too. The Al-Baqarah letter which is located after the Al-Fatihah letter is the longest letter with a total of 286 verses or more than two juz, while the shortest letter is Al-Kautsar letter with 3 short verses. Although this Al-Kautsar letter is the shortest letter with short verses, it is not located at the end or closing of the letters of the Qur'an, but occupies serial number 108 out of 114 letters in all. Meanwhile, the word verse which is also used in the Qur'an several times refers to different meanings. Among the etymological meanings of the verse are: sign (QS. al-Hijr: 77; Al-Nahl: 11, 13, 65, 67, and 69; Al-Baqarah, 248); miracles (QS. Al-Baqarah: 211); ibrah or lessons (QS. Hud: 102, 103 and Al-Furqan: 37); something amazing (QS. Al-Mukmin: 50); evidence or argument (QS. Al-Rum: 20, 21, 23, and 24). However, terminologically the scholars define a verse with a group of words that have a beginning and an end in a letter of the Qur'an (al-Zarqani, 1988: I, 350). This limitation is supported by the Al-Qur'an itself which reveals verses with this meaning so that the etymological meaning remains relevant to the terminological understanding. One of them is in the letter of Yusuf verse 1: Al-Baqarah: 211); ibrah or lessons (QS. Hud: 102, 103 and Al-Furqan: 37); something amazing (QS. Al-Mukmin: 50); evidence or argument (QS. Al-Rum: 20, 21, 23, and 24). However, terminologically the scholars define a verse with a group of words that have a beginning and an end in a letter of the Qur'an (al-Zarqani, 1988: I, 350). This limitation is supported by the Al-Qur'an itself which reveals verses with this meaning so that the etymological meaning remains relevant to the terminological understanding. One of them is in the letter of Yusuf verse 1: Al-Baqarah: 211); ibrah or lessons (QS. Hud: 102, 103 and Al-Furqan: 37); something amazing (QS. Al-Mukmin: 50); evidence or argument (QS. Al-Rum: 20, 21, 23, and 24). However, terminologically the scholars define a verse with a group of words that have a beginning and an end in a letter of the Qur'an (al-Zarqani, 1988: I, 350). This limitation is supported by the Al-Qur'an itself which reveals verses with this meaning so that the etymological meaning remains relevant to the terminological understanding. One of them is in the letter of Yusuf verse 1: terminologically the scholars define a verse with a group of words that have a beginning and an end in a letter of the Qur'an (al-Zarqani, 1988: I, 350). This limitation is supported by the Al-Qur'an itself which reveals verses with this meaning so that the etymological meaning remains relevant to the terminological understanding. One of them is in the letter of Yusuf verse 1: terminologically the scholars define a verse with a group of words that have a beginning and an end in a letter of the Qur'an (al-Zarqani, 1988: I, 350). This limitation is supported by the Al-Qur'an itself which reveals verses with this meaning so that the etymological meaning remains relevant to the terminological understanding. One of them is in the letter of Yusuf verse 1:
الر تلك ءايات الكتاب المبين
Alif lam ra. These are the clear verses of the book (the Koran) (from Allah)
As in the case of letters, the length and shortness of sentences are also very diverse. In some letters, generally long letters, the verses are long and evocative. While in the short letters that are located at the end of the Qur'an, the letters are short, compact and relevant. But such a statement is not an absolute rule. Because, letter 98 or letter Al-Baiyinah contains 6 long verses for the size of the letters with it. Likewise in surah 26 or surah Al-Shu'ara which is classified as a long surah containing more than 100 short verses. In the long verses found in long letters, the form of expression is very diverse, it is not possible to determine the standard matra, either in syllables or in stress. Generally the endings of the verse are sounds which are formed with the plural noun and verb endings, -un and -in, alternated with a formed word which is technically called fail, one of the most common forms in Arabic. . For example تعقلون, يتفكرمن and ظالمون، كافرون. And this is the form that is common and most widely used. But also sometimes with a long vowel ending a. Meanwhile, the short verses have rhythms and rhythms which also vary greatly. Sometimes all or most of the verses end in ud, ha and others. And this is the form that is common and most widely used. But also sometimes with a long vowel ending a. Meanwhile, the short verses have rhythms and rhythms which also vary greatly. Sometimes all or most of the verses end in ud, ha and others. And this is the form that is common and most widely used. But also sometimes with a long vowel ending a. Meanwhile, the short verses have rhythms and rhythms which also vary greatly. Sometimes all or most of the verses end in ud, ha and others.
2. Naming Letters
The surahs of the Qur'an have their own names. A letter may have one or several names. Surah al-Taubah, for example, is also called Surah Al-Bara'ah, and Al-Buhus. Surah Al-Insan is also named as Surah Al-Dahr, and others. However, the names of these letters do not indicate the title or main theme of the letters, although it cannot be denied that each letter has a theme, but is only used as a method of identification. The names of these letters are taken from words that are conspicuous or unusual in them. Usually this word appears almost at the beginning of a letter, but not forever. Chapter 16, for example, is named the letter Al-Nahl (bees) but is not mentioned in it until verse 68 is more than half of the letter; even this verse (16: 68) is the only part of the Qur'an that talks about al-Nahl. In line with this, letter 26 is named Al-Syu'ara, the word mentioned in the Qur'an in verse 224 of the letter and is the very end of the letter. It is clear that the names of these letters do not originate from the Qur'an, but were introduced by Qur'anic experts. There seems to be no general rule in choosing the names of the letters. People use whatever word stands out the most in a letter. Some scholars assume that the names of these surahs of the Qur'an are the instructions of the Prophet (tawqifi). (the Apostle's instructions). While some believe that the naming of the letter is based on the jitihad of a friend taken from the subject matter of the letter. (Ismail, tt: 66). But, what seems more plausible is that the Prophet played a very important role in socializing the names of the letters. It is impossible for the Prophet as the transmitter and translator of the Qur'an for his companions not to have the names of the letters as an identification tool. What is clear is that since the earliest times the Prophet and his companions have known and popularized the names of the letters of the Qur'an.
In addition to the names legally given to the Al-Qur'an letters for identification purposes, also given the group names for the Al-Qur'an letters, both related to Muhammad's apostolic period such as Makiyah letters and Madaniyah letters, or the short length of the letters of the Qur'an. The grouping of the letters of the Qur'an related to the apostolic period is intended for the purpose of chronological revelation of the letters or verses for the benefit of the interpretation of the Qur'an, as will be explained below. While the naming of letters based on the length of the letters seems only for identification in a broader framework. Al-thiwal, for example, are letters that are known as seven long letters which are found at the beginning of the Mushaf, namely letters 2 – 8 (sura al-Baqarah, Ali Imran, al-Maidah, al-Nisa', al-An'am, al-A'raf and al-Anfal). Al-mi'un is the name given to the surahs with one hundred or fewer verses. Al-matsani, known as letters whose number of verses does not reach 100 verses. While Al-Mufashshal are shorter letters. It is called mufashshal because there are many fashal (separators) between these letters and basmalah (al-Zarqani, 1988: I, 352).
3. Number of Letters and Verses
It seems that there are not many opinions about the number of surahs of the Qur'an compared to opinions about the number of verses of the Qur'an. This may be because each letter is separated by Basmalah which is the beginning of each letter (Abu Syuhbah, 1996: 276). Meanwhile, in determining the number of verses, there is a possibility of different opinions starting from the determination of Basmalah as a verse of each letter and fashilah and ra's al-ayat as will be stated next.
The opinion that is most commonly accepted, the number of letters of the Qur'an as in Uthman's Mushaf is 114 letters. But the opinion received from Mujahid in the letter of the Qur'an is 113 letters by combining the letter of Al-Anfal with the letter of Al-Taubah into one letter. Hasan, when asked whether Surah Al-Bara'ah and Surah Al-Anfal are one letter or two, answered "one letter". Ibn Mas'ud in his mushaf there are 112 letters. This is because he does not include the last two chapters (mu'awidzatani) (al-Sayuthi, tt: 67; Abu Syuhbah, 1996: 288) which Montgomery Watt describes as short amulets (Watt, 1991: 91). While some of the Shia scholars determined that the total number of surahs of the Qur'an was 116. This was because they included the qunut surahs, which were named surahs al-khaf and al-hafd which Ubay wrote on the skin of the Koran. (Ash-Shiddieqy, 1984:
Regarding the number of verses, in general it can be stated that the scholars counted no less than 6200 verses. However, in detail they differed. The people of Medina presented two opinions. The first opinion says that all the verses of the Qur'an are 6217 verses. While the second opinion states that the total number is 6214 verses. The Meccans counted a total of 6220 verses of the Qur'an. While the people of Kufa stated 6226 verses and the people of Basrah stated the total number of verses of the Qur'an was 6205 verses. Meanwhile, the opinion circulating in the general public that the total number of verses in the Al-Qur'an is 6666 verses seems less acceptable. This figure is perhaps more nuanced myth or sacred than the concrete reality.
As previously stated, the difference in determining basmalah as a verse from the letters of the Al-Qur'an or not causes scholars to differ in opinion in determining the number of verses of the Al-Qur'an. As stated by Hamka, there are two opinions about this basmalah. Most of the friends and scholars of the Salaf are of the opinion that the basmalah is the first verse of each letter. From the group of friends who thought so, among others: Ibn Abbas, Ali bin Abi Talib, Abdullah ibn Umar and Abu Hurairah. Meanwhile, the group of salaf scholars included: Ibn Katsir, al-Kasa'i, al-Syafi'i, al-Tsauri and Ahmad. Meanwhile, some argue that the basmalah is not the first verse of each letter, but only serves as a separator between one letter and another. Among those who think like this are Imam Malik and al-Auza'i. (Hamka,
In addition to that, as well as the determination of fail and ra's al-ayat is also the reason for the difference of opinion among scholars in counting the number of verses. Fashilah is the term given to the sentence that ends the sentence and is the end of the sentence. Whereas ra's al-ayat is the end of a verse on which a fashal (separator) sign is placed between one verse and another. This Fashilah is sometimes in the form of ra's al-ayat and sometimes not. Thus, every ra's al-ayat is a failure and not every failure is a ra's al-ayat (Manna' al-Qaththan, tt: 153). Fashilah and ra's al-ayat may be similar to poetry, as is known in the science of Badi' (stylistics). But scholars do not use the term poetry because the Qur'an is not the work of writers or the expression of the prophets, but is the revelation of God which is of course higher than poetry. In addition to that, what is meant in the Qur'an is the search for meaning and not the meaning itself. As for the rhyme, then the rhyme itself is intended (in a word) and only then the meaning of the word is transferred to it, because the essence of the rhyme is to string sentences in one rhythm.
4. Arrangement of Letters and Verses
Scholars differ on the arrangement of the letters of the Qur'an. There are three opinions that arise on this issue:
1. The composition of the letters of the Qur'an is entirely based on the instructions of the Prophet (tawqifi).
This opinion is supported by scholars such as Abu Ja'far bin Nuhas, Ibn al-Hasr and Abu Bakr al-Anbari (Abu Syuhbah, 1996: 293). The reason that supports this opinion is the narration of Abu Syaibah that the Prophet once read several sura al-mufashshal in one cycle according to the arrangement of the Qur'anic manuscripts. Apart from that, also Ibn Mas'ud's statement narrated by al-Bukhari that he once mentioned the Makiyah letter, the Bani Israil letter, al-Kahf, Maryam, Thaha and Al-Anbiya' which he first studied sequentially in the current sequence ( Manna' Qathahan, tt: 141). Al-Zarqani added to the reason for this group by saying that the companions had agreed on Usman's mushaf and none of the companions objected or denied it. This agreement did not occur except because this collection is tawqifi in nature. Because if it is based on ijtihad then the friends will certainly stick to their different opinions. (al-Zarqani, 1988: I, 355).
2. Second, the arrangement of the letters of the Qur'an is the ijtihad of the Companions
This opinion is attributed to Imam Malik (Muhammad Bakar Al-Ishmael, tt: 67). And Al-Zarqani mentions that this opinion is the opinion of the majority of scholars and includes such as Al-Qadhi and Abu Bakr (Al-Zarqani, 1988: I, 355). different from each other. Mushaf Ibn Mas'ud for example, begins with the letters Al-Fatihah, Al-Baqarah, Al-Nisa', Ali Imran and so on. Likewise with the Ubay Mushaf. Ali's Mushaf was arranged in the order in which the verses were revealed, therefore starting with the letter Al-Alaq, then Al-Mudaststir, Nun, Qalam and so on (Manna al-Qattan, tt: 142).
When Usman was asked by his companions, why did he take the wisdom to combine the letter Al-Anfal with the letter Al-Bara'ah into one by not putting the Basmalah between the two letters, he replied that it was only his guess because the story contained in the letter Al- Anfal is similar to the story in Surah Al-Bara'ah. And the Prophet until the end of his life did not explain that the letter Al-Bara'ah is part of the letter Al-Anfal (al-Zarqani, 1988: I, 354).
3. Third, the arrangement of the letters of the Qur'an is partly tawqifi in nature and partly is the ijtihad of the companions.
This third opinion is justified by the existence of several hadiths which show that some of the letters of the Al-Qur'an are ordered according to the instructions of the Prophet and also on the other hand there are several manuscripts of friends whose letters are arranged differently. Abu Muhammad Ibnu Athiyah said that most of the Al-Qur'an letters were known to be composed during the time of the prophets such as al-Sab'u al-Thiwal and Mufasshal, while some were based on the ijtihad of the prophet's companions (al-Zarqani, 1988: I , 357).
Of the three opinions above, Manna' al-Qaththan tends to the first opinion, because according to him this opinion is stronger than the other opinions. Regarding the second opinion, he said that the existence of several personal manuscripts of different companions was the result of their own efforts before the Al-Qur'an was collected (Manna' al-Qaththan, tt: 144).
But the author personally tends to the opinion of al-Baihaqi which is also followed by al-Sayuthi (tt: 65) who says that the arrangement of the letters of the Al-Qur'an is basically tawqifi, only the letters Al-Anfal and Al-Bara'ah are only ijtihad of friends. This is because it is clearly seen that Usman's ijtihad as mentioned in the hadith above. Besides that, the Qur'an had previously been revealed to Lawh Mahfudzh and was in the form of a book, which of course was systematically arranged. However, apart from the differences in the order of the letter, the systematics of the letter does not indicate a necessity and it is imperative that people read and study according to the arrangement of the letter.
As for the order of the verses of the Qur'an by scholars as al-Sayuthi said, it is agreed that the order is based on tawqifi from the Messenger. Because every time a verse of the Prophet is revealed, he always gives instructions to place the verse in a certain place or in a letter in which it is mentioned like this. Usman bin Abi al-Ash said: "I was sitting next to the Messenger, suddenly his gaze became sharp and then returned to its original state and then ordered me to place this verse in this place of this letter". Ibnu Zubair said, I told Usman that verse 23 of Surat al-Baqarah was abrogated by another verse, but why did you write it or let it be written. He replied: "My nephew, I did not change anything from its place".In addition, it was also narrated that Jibril always repeated and checked the Qur'an which he had conveyed to Muhammad every year during the month of Ramadan, even up to two times in the last years of Muhammad's life. Gabriel's last repetition is like the order of the surahs of the Qur'an which are known today.
Both letters and verses, always have a (reasonable) correlation. Explanations about the correlation of letters and verses of the Qur'an can usually be seen in books of interpretation.
5. Makiyyah And Madaniyyah Surah / Verse
It can be confirmed that Makiyyah letters or verses are letters or verses that were revealed before the Hijrah, even though the verses or letters were revealed outside of Mecca, included in this category are verses that were revealed during the Hijrah. While the Madaniyah verses are verses revealed after the Hijrah, even though they were revealed outside Medina, included in this category are the verses that were revealed on the way from Hudaibiyah (Abu Syuhbah, 1992, 198).
In Mushaf Usman, the terms Makiyyah and Madaniyyah are more directed to the letters of the Qur'an, not the verses, although in fact what makes them Makiyyah and Madaniyyah are the verses. Identification that is more directed to letters and not to verses is acceptable and seems to be quite relevant for short letters consisting of 3 to 10 verses. But for long letters it seems that it cannot be generalized, because in Makiyyah letters there may be Madaniyyah verses. In surat al-An'am, for example, which is identified as surat Makiyyah, there is a Madaniyyah verse which according to Ibnu Abbas is verse 151-153. (Manna' al-Qaththan, tt: 155).
The chronological study of verses has also attracted the attention of orientalists such as Theodor Noldeke, Friedrich Schwally, and others so that they have become the subject of serious study. However, according to Watt, there are major differences in the dating of the Qur'anic verses by them and Muslim scholars.
6. Muqaththa'ah letters
One thing that characterizes the Qur'an is the presence of muqaththa'ah letters (separate letters) that start a sura (fawatih al-suwar). In the Qur'an there are 29 letters that use these letters as letter openers. These letters only appear once individually, but these letters also appear together with other letters as the opening of another letter. Of the 29 hijaiyah letters, only 14 letters are used as letter openers, namely: ا ج ر ع س ص ط ق ك ل م ن هـ ي in 29 letters. Of these 14 letters, 3 letters stand alone as opening letters, namely ص in the letter Shad, ق in the letter Qaf and ن in the letter al-Qalam While the rest are combinations of several letters
Some people believe that the letters are a secret symbol between the speaker and the hearer, namely God and the Holy Prophet, as something that is beyond the understanding of the common man. An example of this can be seen in codes that are structured between two people who don't want the other person to know what problem they are talking about. Another opinion says that this letter is the name of the letters in question. There are also those who state that the letters are an oath that was pronounced on behalf of the short letters as mentioned in the Qur'an the names of other forms of God's creation such as the sun, moon, stars, night, day and so on (Muthahari , 1992: 42). Orientalists like Hirschfeld, in their desperation, tried to find the meaning of these letters. He saw that the letters stood for the names of friends. The letter ص is an abbreviation of the name Hafsah, ك from the name Abu Bakr, and م from Usman. However, as Watt said, this kind of explanation becomes more complicated. The reason for letters two and three that begin with letters is said by Hirschfeld to be an abbreviation of the name al-Mughirah as the person who collected them, and why the collection depended on only one person (Watt: 98) . It seems that none of the various interpretations of these letters are satisfactory and do not have sufficiently strong reasons. The author therefore states that these letters seem to remain mysterious letters. as Watt said, this kind of explanation becomes more complicated. The reason for letters two and three that begin with letters is said by Hirschfeld to be an abbreviation of the name al-Mughirah as the person who collected them, and why the collection depends on only one person (Watt: 98). It seems that none of the various interpretations of these letters are satisfactory and do not have sufficiently strong reasons. The author therefore states that these letters seem to remain mysterious letters. as Watt said, this kind of explanation becomes more complicated. The reason for letters two and three that begin with letters is said by Hirschfeld to be an abbreviation of the name al-Mughirah as the person who collected them, and why the collection depends on only one person (Watt: 98). It seems that none of the various interpretations of these letters are satisfactory and do not have sufficiently strong reasons. The author therefore states that these letters seem to remain mysterious letters. It seems that none of the various interpretations of these letters are satisfactory and do not have sufficiently strong reasons. The author therefore states that these letters seem to remain mysterious letters. It seems that none of the various interpretations of these letters are satisfactory and do not have sufficiently strong reasons. The author therefore states that these letters seem to remain mysterious letters.
D. THE URGENCY OF LEARNING MUNASABAH AL-QUR'AN
Globally, there are 2 of the most basic uses in learning
Munasabah as one of the methods in understanding the Qur'an.
1. From the side of rhetoric, the correlation between verse to verse is what makes the grammar of the Qur'an whole and beautiful and when it is cut off, then the harmony, subtlety and beauty of the verse will be lost. According to Ar-Razi, most of the subtleties and beauty of the Qur'an are simply discarded, namely in order, relationships and arrangement (Munasabah).
2. Make it easier for someone to understand the meaning of verses or letters. This is because the various interpretations of the Al-Qur'an clearly require an understanding of the correlation (Munasabah) between one verse and another. It will have fatal consequences if the interpretation of the verses of the Al-Qur'an is fragmented, and it will lose the integrity of its meaning.
According to Az-Zarkasyi, the urgency of studying munasabah is to make it a topic of discussion in relation to some others. So that the connection becomes strong, the shape of the structure becomes solid and the fit of the parts is like a very solid building.
CHAPTER III
CLOSING
A. CONCLUSION
Munasabah according to language or etymology (loghawiyah) means the closeness of "the abu munasabah with so and so" means that he approaches and resembles so and so. (al-qattan, 1994: 137) whereas according to the term there are several opinions. Munasabah Al-Qur'an can be interpreted as one of the sciences that discusses the wisdom of the correlation of the order of verses of the Koran. Or in other words, munasabah is the effort of the human mind to explore the secret relationships between verses or letters that are acceptable to reason. Thus it is hoped that this knowledge can reveal the secrets between verses and letters in the Al-Qur'an as well as His refutation for those who doubt the existence of the Al-Quran as a revelation from Allah SWT.
Manna' Khali al-Qattan divides munasabah into several forms, namely:
1. Munasabah lies in his attention to the other person
2. Occurs between one letter and another letter
3. There is a reasonable gap between the beginning of the letter and the end of the letter
In the order of verses and letters there are several as the author has presented in the discussion chapter, namely
1. Limitations of Letters and Verses
2. Naming Letters
3. Number of Letters and Verses
4. Makiyyah And Madaniyyah Surah / Verse
5. Muqaththa'ah letters
Globally, there are 2 most basic uses in studying rationality as one of the methods in understanding the Qur'an. First from the rhetorical side, the correlation between verse with verse that makes the wholeness and beauty of the grammar of the Qur'an and when it is cut off, then the harmony, subtlety and beauty of the verse will be lost. Both make it easier for a person to understand the meaning of a verse or letter
BIBLIOGRAPHY
Anwar, Roshan. 2004. Ulumul Quran . Faithful Library. Bandung
http://abycinta.wordpress.com
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