CHARACTERISTICS Tafsir AL MATURIDI

A commentary in the paper entitled Ta'willat AHL al Sunnah or more often called Ta'willat al Qur'an is a book of tafsir high scientific value.
However, some set period, the name of al Maturidi not included in the alignment of the expert commentary (Tabaqat al Mufassirin).
Major cause of the scholars did not record his name is the first book of commentary on that until we are fully Jami 'al Bayan fi Tafsir al Qur'an of Ibn Jarir al Tabari (310/923 w.), which is the classic commentator on his life with histroris sezaman Maturidi al.

The characteristics of the dominant book Ta'willat AHL al Sunnah (al Qur'an Ta'willat)
Step pengkombinasian between resources and Naqli 'Aqli is ka-rakteristik most prominent among some ka-rakteristik found in the Tafsir al Maturidi.
Sources of proof Naqli include the Qur'an, Sunnah of the Prophet, the history of prophets, and the history tabi'in. While the proposition 'is the result of the diligence Aqli (pendayagunaan potential intellect).
Basis over the top two, not excessive when it is said that tafsir al Maturidi actually be Categorize as bi tafsir al Iastiwaj (the commentary between the bi tafsir al Ma'tur and Tafsir al Ra'y).
However, its Percentage Ra'y more quantitative look bigger than its ma'thur, as Tafsir al Maturidi tendency is to teologis discussion-a discussion that is identical with rational reasoning.
During the pe-nafsiran the Qur'an based on the hadith, al Maturidi often do not mention sanad hadith. Al Maturidi usually only use the expression-expression, such as Ma'nuwiya 'an al Nabiyy, Ma'ruwiya' an apostle of God, Kaqawlih Salla Allah, 'Alayhwasallam, Li Ma'ruwiya fi al khabar, Ma' al jaa fi fi khabar al dhukir khabar and others.
The reason for al Maturidi believe in at that time there have been other scholars-scholars who give special attention to the field of hadith, and even they have been successful melakukanya, such as Abu abd Allah Muhammad al Bukhari (w. 256/869).
Al Maturidi often mentioned the opinions of others, both the parallel and opposite each other with a pen-capable. Kecendrungan Therefore, the time the goods as a consequence of me-keteguhanya in megang principles tafsirnya about the differences between men-term basis and commentary ta'wil.
In tafsirnya al Maturidi involve science language as a tool in order to perform its task for me-nerangkan womb of the Holy Qur'an. He is not including the group mufassir oversimplification in the use of science language.
He implemented proportionally according to the purpose, so that in the discussion tafsiranya not found kebahasaan-depth discussion and in detail. In addition, he also rarely pro-Istishad (find footing argued) with lyric-lyric that is usually included in the analysis-analysis kebahasaan.
Al Maturidi use asbab an nuzul as a means to do the exegesis of the verses of the Qur'an. But he uses asbab an nuzul in certain limits because they do not want too tied to the asbab an nuzul, especially if associated with a Isra'illiyat stories that will not be kebenaranya. As do the majority of major, he also prefer the rule to apply Ibrah al General al Lafz bi la bi al Shabab Special (something that is used as a guide lafadh generality, not the specificity).
Al Maturidi including the type mufassir little narrate stories Isra'illiyat and very careful in the men-yikapinya. According to him, the pe-nyampaian stories that are not detailed in the Qur'an is enough for me to be evidence that the essay-nunjukkan prophethood of Muhammad is really coming from God.
Al Maturidi was a Mutakallimin (theologian) and mufassir up-to-utamakan in the middle of the road the difference in pen-can-madhab between madhab theology. Tawassut attitude (take the middle road) this is me-nempatkan madhab AHL al Sunnah wa al Jamaa'ah flow Maturidiyyah the moderate position that is not exstrim.
Al Maturidi sometimes revealed differences Qiro'ah only a glance, without detailed explanation. He does not always include the parties to be present when the source Qira'ah difference is Qira'ah. He does not always justify Qira'at all the kemukakan, but sometimes do tarijh (election or Qira'ah opinion against the most powerful), though without ever giving an assessment on the status of each Qira'ah the kemukakan in the commentary it.
Al Maturidi with the present tafsirnya in nuance Muqaran fiqh (fiqh comparison), tend to follow the Hanafi madhab in the Istinbathukum. The trend is very visible when the results of the law Istinbat al Maturidi dikomparasikan with Istinbat in-law who do group.
The discussion of the me-paragraph ngenai al Ahkam (verses of the law) is there in the commentary in al MAturidi the play is not quantitative. Istinbat law dilakukanya more focused on the revelations that are in-hadapinya course, does not develop with a length to the issues in Juz'iyah.
This is different from the Ahkam al Qur'an Tafsir of Abu Bakr al Razi al Jassas, so that is an obligation if the commentary made in reperentatif for reference for everyone who want to know more about legal issues in fiqh madzab Hanafi.q



Tafsir al Maturidi characteristics:
n.Mengkombinasikan between resources and Naqli 'Aqli.
n.Mempergunakan analysis kebahasaan proportionally.
n.Tidak too tied to the asbab an nuzul.
n.Berhati care to stories Isra'illiyat.
nMenjelaskan diversity Qira'ah.
n.Mengutamakan middle of the road the difference in opinion between madhab-madhab theology.
n.Mengikuti madhab Hanafi law in its Istinbat.
by: maharruddin, mufassirin IAIN Sunan Ampel Surabaya INDONESIA