Metodologi Muhammad Sa’id Umar Terhadap Periwayatan Hadith-Hadith Asbab al-Nuzul Dalam Tafsir Nurul Ihsan

Mohd Nazri Ahmad, Mohd Faizulamri Mohd Saad

Abstract


Metodologi Muhammad Sa’id Umar Terhadap Periwayatan Hadith-Hadith Asbab al-Nuzul Dalam Tafsir Nurul Ihsan

Abstrak

Tafsir Nurul Ihsan merupakan tafsir bahasa Melayu pertama yang dihasilkan oleh ulama Malaysia iaitu Muhammad Sa’id bin Umar yang dilahirkan pada tahun 1275H/1854 di kampung Kuar, Jerlun, Kedah Darul Aman. Riwayat Asbab al-Nuzul telah mendominasi sebahagian kecil daripada tafsir ini. Oleh itu, satu kajian tahqiq terhadap Asbab al-Nuzul di dalam tafsir ini perlu dilakukan memandangkan riwayat-riwayat yang dikemukakan adalah data yang ditransformasi oleh penulis daripada hadith-hadith dan kitab-kitab tafsir yang lain yang tidak dijelaskan sumber pengambilan dan kedudukan serta tiada kritikan. Hasil kajian mendapati Muhammad Sa’id hanya merujuk dua kitab sahaja dalam menukilkan riwayat-riwayat Asbab al-Nuzul iaitu Tafsir al-Jalalayn dan al-Futuhat al-Ilahiyyah atau lebih dikenali dengan Hashiah al-Jamal. Kajian ini juga mendapati terdapat 172 riwayat-riwayat Asbab al-Nuzul, 68 daripadanya adalah sahih dan 104 adalah da’if. Selain itu, kajian ini juga telah mengesan terdapat riwayat-riwayat Asbab al-Nuzul yang sahih yang tidak selaras dengan ayat-ayat al-Qur’an dan tidak sesuai untuk dijadikan sebab turun bagi sesuatu ayat al-Qur’an. Implikasi daripada kajian mendapati riwayat-riwayat Asbab al-Nuzul yang da’if memberi kesan terhadap kredibiliti tafsir ini sebagai rujukan utama bagi para pelajar dan masyarakat dan mengurangkan keautoritiannya untuk dijadikan rujukan terhadap riwayat-riwayat yang lain.

 

Muhammad Sa'id Umar's Methodology on the Narration of the Hadiths of Asbab al-Nuzul In the Tafsir Nurul Ihsan

 Abstract

Tafsir Nurul Ihsan is the first Malay Language commentary produced by a Malaysian scholar who is Muhammad Sa’id bin Umar, who was born in 1275H/1854 in Kampung Kuar, Jerlun, Kedah Darul Aman. The content of Asbab al-Nuzul has been the dominant element in this commentary. Therefore, there is a need for a study to enhance the content of  Asbab al-Nuzul in this commentary because it was submitted based on data transformed by the writer from other books of hadith and commentary, whereby its source and status was not elaborated and with no criticism. The study demonstrate that Muhammad Sa’id only referred to two books in writing the content of Asbab al-Nuzul, which is Tafsir al-Jalalayn and al-Futuhat al-Ilahiyyah or well-known as Hashiah al-Jamal. It was discovered that there were 174 contents of Asbab al-Nuzul, out of which 68 were authentic and 104 were false. The study also identified there were contents of Asbab al-Nuzulwere authentic but did not align with verses of al-Qur’an and therefore were not appropriate to be the reason to describe the revelation of verses of al-Qur’an. This study concluded that the false content of Asbab al-Nuzulcould affect the credibility of the Said’s commentary, hence to be the main reference to students and society and could reduce its authority to become the reference to other commentary.


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