Variations of Lafaz Bahrun's Interpretation in the Al-Quran


Dinni Nazhifah(1*)

(1) Pondok Pesantren Modern Al-Aqso Sumedang, Indonesia
(*) Corresponding Author

Abstract


Some marine terms are words that are commonly used in scientific terms, especially in marine science. In Arabic and also as written in the Qur'an, the Arabian Sea is known as al-Bahr (البحر). In the oral dictionary ul a'rab lata, it is defined as a water poem with plenty of fresh and salt water. Most exegetes view lafaz (البحر) as the sea in general. In accordance with the field of each Mufasir, but of the many people who are most different lafaz (البحر) comes from among the Sufi mufasir they view lafaz (البحر) differently. There are variations in the interpretation of lafaz (البحر) according to the field or scientific background of the mufasir. Therefore, the author tries to reveal and examine how the variations in the interpretation of lafaz (البحر) that have been mentioned in the Qur'an. To achieve the purpose of this research, the author uses a literature study, namely using books of interpretation related to the discussion, such as the book of Al-āyātul Kauniyyah fil Qur'ānil Karīm, Tafsir Al-Muniir, Tafsir Haqaiqu, Tafsir As-Sulami and other books of interpretation to be used as primary sources and books written by others as secondary sources. In the end, it is framed with the Charles Sanders Pierce Semiotic method. The results of his research, in interpreting lafaz Bahrun, several mufasir have diverse opinions: first, mufasir who are characterized by fiqh, in interpreting lafaz bahrun, they only interpret it in general, they argue that lafaz bahrun in several verses that have been mentioned only means the sea, some refer to the Red Sea (Al-Baqarah: 50), while lafaz bahrun in the form of mutsana (Bahrain) he interprets with two salty and fresh seas that meet each other. While lafaz bahrun in the form of jama' is only interpreted with a vast ocean. Secondly, the mufasirs with science style interpret lafaz bahrun, they interpret it in detail in terms of modern science because the sea is one part of science, because many scientific events occur in the ocean. Some examples are when interpreting lafaz bahrun with the abode of creatures unknown to humans (al-an'am: 59), some also interpret it with one of the hydrothermal processes (At-Thur: 6) then when interpreting lafaz bahrun in the form of mutsana (Bahrain) what is meant is that the salty sea meets the fresh river flow at the estuary. Third, Mufasir has a Sufi style, we know that Sufis usually see a lafaz with what is implied not what is explicit, so they are more focused on what is behind the meaning, some lafaz bahrun (ocean) which overlaps with lafaz barr (land) is interpreted with the human heart, while lafaz bahrun in the form of mutsana (Bahraini) is interpreted with a ma'rifah heart. Then lafaz bahrun in the form of mutsana (bahraini) is interpreted as ma'rifah of the heart and nakirah (Al-Furqan: 53), and finally lafaz bahrun in the plural form is hell (At-Takwir: 6).


Keywords


Lafaz bahrun; Marine science; Qur'an and Tafsir.

Full Text:

PDF

References


Abdul-Baqiy, M. F. (1981). Al Mu’jam Al Mufahras Li Al Faz Al Qur’an Al Karim. Dar al Fikr.

Ahmad, K., & Marardi, K. (2014). Contributions of Mahmud Yunus to the interpretation of the Quran: A study of Tafsir Qur’an Karim. Online Journal of Research in Islamic Studies, 1(1), 87–101.

Ahmad, Y. A.-H. (2009). Mausu’ah al-I’jaz al-‘ilmiyy fi al-Qur’an al-Karim wa as-Sunnah al-Mutahharah. In Ensiklopedi Kemukjizatan Ilmiah Dalam al-Qur’an dan Sunnah. Penj: M. Abidun Zuhri. Jakarta: PT. Kharisma Ilmu.

Al-Alusi, A. S. S. (1977). Ruhul Ma’ani Fi Tafsiril Qur’an. In Kairo: Darul Qutub Al-Mishriyah.

Al-Alusy, S. S. M. (n.d.). Ruh al-Ma’any. Ihya’ al-Turats al-’ Araby.

Al-Baghdadi, A.-A. (2005). Ruhul ma’ani fi tafsir al-Qur’an al-Adhim was-sab’i al-matsani, al-mujallad al-tsalits.

Al-Bukhari, M. bin I. (2001). Shahih al-Bukhari. Dar Thouq an-Najah.

Al-Najjār, Z. (2001). Tafsir al-Ayat al-Kauniyyah fi al-Qur’an al-Karim (Vol. 4). In Maktabah al-Tharwah al-Dauliyyah.

al-Najjar, Z. R. (2013). Buku Pintar Sains Dalam Hadits Mengerti Mukjizat Ilmiah Sabda Rasullah, terj. Yodi Indrayadi, Lc Dan Tim Penerjemah. Jakarta: Zaman.

Al-Razi, F., & ibnu Ali, H. bin H. (2000). Tafsir al-kabir Mafatih al-Ghaib. In Beirut: Dar al-Kutub al-Ilmiah.

al-Sulami, A. al-R. (2001). Haqa’iq al-tafsir. Sayyid’Umran. Beirut.

Amri, S. A. A. M., & Mohd, R. A. (2022). A Review on Islamic Environmental Ethics: A Solution to Environmental Issues of Science and Technology. Jurnal Islam Dan Masyarakat Kontemporari, 23(2), 39–53.

Ath-Thabari, A. J. M. bin J. (2010). Jami’ al bayan ’an ta’wili ayyi Al-Quran Tafsir Ath-Thabari juz 7. Dar al-Hadits.

Az-Zuhaili, W. (2013a). Tafsir al-Munir, terj. Abdul Hayyie, Dkk. Jakarta: Gema Insani.

Az-Zuhaili, W. (2013b). Tafsir Al-Munir Jilid 1 eds. Terj. Abdul Hayyie Al-Kattani dkk. Gema Insani.

El Naggar, Z. (2010). Ayat-Ayat Kosmos dalam al-Qur’an al-Karim jilid 2-3. In Kairo-Mesir: Shorouk INTL Bookshop.

Ghinaurraihal, G., Zulaiha, E., & Yunus, B. M. (2021). Metode, Sumber dan Corak Tafsir Pada Penulisan Kitab Tafsir Isyaratul I’jaz Karya Said Nursi. Jurnal Iman Dan Spiritualitas, 1(4), 490–496.

Hämeen-Anttila, J. (2017). Paradise and nature in the Quran and pre-Islamic poetry. In Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam (2 vols.) (pp. 136–161). Brill.

Ibn Arabi, M. (2001). Tafsir Ibn Al-Arabi. Beirut: Dar Ihya Al-Turath Al-Arabi [in Arabic].

Jabal, M. Ḫasan Ḫasan. (1923). Al-Mu’jam al-Isytiqâqî al-Muasshal li Alfâzh al-Qur’ân al-Karîm. Cet-1. Kairo: Maktabah Al-Adâb.

Kashim, M., Mohamad, M. N., Sukor, A. S. A., Adnan, N. I. M., Safiai, M. H., & Jamsari, E. A. (2019). Animal urine therapy according to Islamic and scientific perspectives. Int. J. Civ. Eng. Technol, 10, 2280–2286.

KBBI. (2018). Kamus Besar Bahasa Indonesia. Republik Indonesia, Kementerian Pendidikan dan Kebudayaan. kbbi.kemdikbud.go.id

Luhuringbudi, T., Utami, D. N., & Purnomo, H. (2020). Interconnection of Science, Islamic Religion, and Philosophy of Science. Philosophy of Science, 10(1).

Manẓur, I. (2008). Lisān al-‘Arab, jilid 2. Beirut: Dar Al-Fikr.

Munawwir, A. W. (1997). Kamus al-Munawwir Arab-Indonesia Terlengkap (2nd ed.). Pustaka Progresif.

Nuraini, N., & Majid, D. (2021). Lafaz Rahmah in the Quran. Budapest International Research and Critics Institute-Journal (BIRCI-Journal), 4(3), 5548–5557.

Nuraini, N., & Zulaiha, E. (2022). Principles Methodology on Quranic Interpretation in Indonesia [Analysis on Interpretation Method of Tafsir Al-Azhar And Tafsir Al-Misbah]. Mashadiruna: Jurnal Ilmu Al-Qur’an Dan Tafsir, 1(1), 33–39.

Rifa’i, M. N. A., & Nasib, M. (2012). Ringkasan Tafsir Ibnu Katsir Jilid 1. In Terj. Syihabuddin. Jakarta: Gema Insani.

Setia, P. (2021). Atas Nama Islam: Kajian Penolakan Hizbut Tahrir Indonesia (HTI) Terhadap Pluralisme. Aplikasia: Jurnal Aplikasi Ilmu-Ilmu Agama, 21(2), 115–136.

Shihab, M. Q. (2002). Tafsir al-Misbah. In Jakarta: Lentera Hati (Vol. 2).

Shihab, M. Q. (2017). Tafsir al-Misbah: Pesan, Kesan dan Keserasian al-Qur’an Vl 1. Lentera Hati.

Silverman, D. (2015). Interpreting qualitative data. Sage.

Suhaimi, A. (2019). Concept of Idealism philosophy in islamic education According to Imam Al-Ghozali. Utopía y Praxis Latinoamericana: Revista Internacional de Filosofía Iberoamericana y Teoría Social, 5, 359–369.

Thayyarah, N. (2014). Buku Pintar Sains Dalam Al-Quran Mengerti Mukjizat Ilmiah Firman Allah. Jakarta: Zaman.

Tim Penyusun Kemenag. (2013). Samudra dalam Perspektif Al-Qur’an dan Sains. Lajnah Pentashihan Mushaf Al-Qur’an.

Umar, A. M. (2008). Mu ‘jam al-Lughah al-‘Arabiyyah al-Mu ‘asirah. Misr: A’lam Al-Kutb. Taba ‘Ah, 1.




DOI: https://doi.org/10.15575/mjiat.v2i1.21311

Refbacks

  • There are currently no refbacks.


Mashadiruna: Jurnal Ilmu Al-Qur’an dan Tafsir is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License

Published by: the Master's Program in Al-Qur'an and Tafsir at the UIN Sunan Gunung Djati Bandung.