Journal of Indonesian Ulama Volume 02.
Issue 01 (June 2.
, 43-67 DOI: https://doi.
org/10.
30821/jiu.
Mandailing Exegetes in Modern Indonesia:
A Review of Sheikh Abdul Halim HasanAos and His DisciplesAo Thoughts on Bani> Isra>Aoi>l Charles Rangkuti1*.
Nor Asmahan Binti Abdul Kadir2 Abstract: This study aims to examine the Quranic exegesis of the Three AoUlama>Ao or Ulama Tiga SerangkaiAiSheikh Abdul Halim Hasan.
Sheikh Zainal Arifin Abbas, and Sheikh Abdurrahim HaitamiAifocusing specifically on verses related to the Bani> Isra>Aoi>l (Children of Israe.
, and to evaluate their intellectual legacy within IndonesiaAos socio-political context.
The research employs a tafsi>r ta.
li>li> approach with an adabi> ijtima>Aoi> orientation, complemented by social-political hermeneutic theory, to explore how this exegesis engages with historical and social contexts.
The author argues that despite using the ta.
li>li> method, the exegesis demonstrates a dynamic approach that integrates science, history, and social movements to challenge colonial hegemony and propose the liberation of the Muslim The findings reveal that this exegesis not only conveys textual meanings but also reflects profound social struggles, drawing upon Max WeberAos theory of authority and Antonio GramsciAos theory of hegemony as analytical frameworks.
The Quranic interpretations of the Three Ulama played a crucial role in advocating for independence and offering critical insights into the dominant ideologies of the time.
Keywords : scholars, exegesis, authority, hegemony.
Bani> Isra>Aoi>l Article history: Received: 02 January 2024 | Revised: 06 April 2024 | Available online: 30 June 2024 Universitas Pembangunan Panca Budi.
Indonesia.
E-mail:
charlesrangkuti30@gmail.
Universiti Malaya.
Malaysia.
Email: norasmahan75@gmail.
* Corresponding author Copyright: A 2024.
The authors.
Journal of Indonesian Ulama is licensed under a Creative Commons Attribution- NonCommercial 4.
0 International License Mandailing Exegetes in Modern Indonesia Introduction In the Indonesian context, particularly in North Sumatra (East Sumatr.
, an exegesis with an adabi> ijtima>Aoi> orientation is represented by Tafsir Al-QurAoanul Karim, authored by the Three AoUlama>Ao or Ulama Tiga Serangka.
: Sheikh Abdul Halim Hasan.
Sheikh Zainal Arifin Abbas, and Sheikh Abdurrahim Haitami.
These scholars, of Mandailing ethnicity, wrote their exegesis uniquely in the Indonesian language and Latin script.
By the 1930s, alongside local languages and scripts.
Indonesian and Latin scripts began to be widely adopted by Quranic exegetes in the Nusantara.
Apart from works by Mahmud Yunus and Hassan.
Tafsir Al-QurAoanul Karim by the Three AoUlama>Ao also utilized the Indonesian language in its writing.
1 The content of this tafsir predominantly comprises excerpts from credible Arabic-language exegetical works, most notably Tafsi>r al-Mana>r and Tafsi>r al-Jawa>hir.
The authors employed the ta.
li>li> method in interpreting the Quran, while addressing specific issues such as magic, usury, gambling, and intercession in dedicated These issues were generally relevant to societal concerns at the time of writing and widely debated within the community.
The language used in the Three AoUlama>AoAos tafsir is emotionally The interpretive style is consistent from the first to the sixth However, from the seventh to the eighth juz, there is a marked difference in the presentation, particularly in explaining the meanings of specific terms .
, along with a significantly greater volume of content.
Although this tafsir was not completed for all thirty juz, many researchers acknowledge its significance in the history of Quranic Islah Gusmian.
AuBahasa dan Aksara dalam Penulisan Tafsir Al-QurAoan di Indonesia Era Awal Abad 20 M,Ay Mutawytir: Jurnal Keilmuan Tafsir Hadis 5, no.
(Desember 2.
: 231.
Zaini Dahlan.
Ulama Tiga Serangkai: Sejarah.
Kontribusi dan Tradisi Intelektual.
Laporan Penelitian.
UIN Sumatera Utara, 2021, 58.
Abdul Qadir Umar al-Hamidy.
AuMenelaah Metodologi Tafsir Syekh H.
Abdul Halim Hasan.
Zainal Arifin Abbas dan Abdurrahim Haitami,Ay Al-Fikra: Jurnal Ilmiah Keislaman 8, no.
1 (Januari-Juni 2.
: 37.
See also: Nor Syamimi Mohd.
Haziyah Hussin, and Wan Nasyrudin Wan Abdullah.
AuScientific Exegesis in Malay QurAoanic Commentary,Ay Asian Social Science 10, no.
: 236Ae42, https:// org/10.
5539/ass.
Shahzadi Pakeeza and Ali Asghar Chishti.
AuCritical Study of Approaches To the Exegesis of the Holy QurAoan,Ay Pakistan Journal of Islamic Research Vol 10, no.
: 19Ae26, http://w.
pk/PJIR/vol10/ eng 2 Shehzadi Pakeeza New 24-05-13v10.
DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir exegesis in Indonesia.
It is often studied alongside the works of other prominent Indonesian exegetes such as Nawawi al-Bantani.
Haji Abdul Malik Karim Amrullah, and M.
Quraish Shihab.
3 Some researchers have examined various aspects of the works of the Three AoUlamaAo>.
This study focuses on the tafsir written by the Three AoUlama>Ao or Ulama Tiga SerangkaiAiSheikh Abdul Halim Hasan.
Sheikh Zainal Arifin Abbas, and Sheikh Abdurrahim HaitamiAispecifically analyzing their intellectual legacy in interpreting Quranic verses related to the Children of Israel.
Using the ta.
li>li> method with an adabi> ijtima>Aoi> orientation and a socio-political hermeneutic framework, this research explores how the tafsir not only elucidates Quranic texts but also reflects efforts for social change through a more critical understanding of historical and social contexts.
The author argues that despite employing a structured tah>li>li> method, the tafsir of the Three AoUlama>Ao introduces a dynamic approach that integrates science, history, and social movements, significantly contributing to the struggle for independence and the liberation of Muslims in Indonesia while challenging existing hegemonic narratives.
To deepen this understanding.
Max WeberAos theory of authority and See: Rithon Igisani.
AuKajian Tafsir Mufassir di Indonesia,Ay Jurnal Potret:
Jurnal Penelitian dan Pemikiran Islam 1, no.
1 (Januari-Juni 2.
: 13.
Islah Gusmian.
AuBahasa dan Aksara dalam Penulisan Tafsir Al-QurAoan di Indonesia Era Awal Abad 20 M,Ay Mutawytir: Jurnal Keilmuan Tafsir Hadis 5, no.
2 (Desember 2.
: 231.
Masrul Anam.
AuSejarah Tafsir Indonesia dalam Perspektif History of Idea,Ay Al-IAojaz 2, no.
1 (Juni 2.
, 47.
Nadzrah Ahmad.
AuAoUlamaAo Tiga SerangkaiAo and Their Contribution towards Reviving Islamic Education in the Early Post-Colonial Indonesia (Sumbangan UlamaAo Tiga Serangkai Dalam Menghidupkan Semula Pendidikan Islam Di Indonesia Pada Awal Pasca-Kolonia.
,Ay Journal of Islam in Asia (E-ISSN 2289-8.
18, no.
: 122Ae43, https://doi.
org/10.
31436/jia.
Zaini Dahlan.
AuThe Intellectual Tradition of Mandailing Ulama in East Sumatra: Zainal Arifin Abbas, 1912-1979,Ay Journal of Contemporary Islam and Muslim Societies 4, no.
: 23, https:// org/10.
30821/jcims.
Muhammad Reza Fadil and Suparwany Suparwany.
AuUlama Tiga SerangkaiAos Tafsir Al-Qurynul Karim: Source.
Method and Profiles of the Interpreters,Ay Journal of Contemporary Islam and Muslim Societies 6, no.
, https://doi.
org/10.
30821/jcims.
Jamil and JaAofar JaAofar.
AuPemimpin Perempuan Dan Non-Muslim Perspektif Ulama Tiga Serangkai,Ay Teosofi: Jurnal Tasawuf Dan Pemikiran Islam 6, no.
: 1Ae7, https://doi.
org/10.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia Antonio GramsciAos theory of hegemony are employed as analytical 5 WeberAos theory elucidates how these scholars established strong intellectual and spiritual authority, while GramsciAos theory analyzes how the tafsir served as an instrument to undermine colonial hegemony and ideological domination.
Methods The author observes that, in mapping the exegetical works from classical to contemporary periods, no standard framework exists as a definitive guideline for tafsir methodologies.
Terminologies are often used interchangeably, with little clarity regarding the distinction between AumethodAy and Auapproach.
Ay Moreover, the categorization of terms into AumethodAy or AuapproachAy lacks precision.
Due to the diverse opinions of exegetes within this field, the author adopts the framework presented in Sejarah & Ulumul QurAoan by M.
Quraish Shihab et al.
6 This book outlines four main tafsir methods along with their derivatives:7 The ta.
li>li> method8 (Tafsi>r bi al-MaAothu>r,9 Tafsi>r bi al-RaAoy,10 Fiqhi> exegesis, sufistic exegesis .
sha>ri>),11 philosophical exegesis, scientific exegesis Max Weber.
Economy and Society: An Outline of Interpretive Sociology.
Guenther Roth and Claus Wittich (Berkeley: University of California Press.
Antonio Gramsci.
Selections from the Prison Notebooks of Antonio Gramsci, and trans.
Quintin Hoare and Geoffrey Nowell-Smith (New York: International Publishers, 1.
Quraish Shihab, et.
Sejarah & Ulum Al-QurAoan (Jakarta: Pustaka Firdaus, 2.
, 172-194.
Although this book is considered a primary reference in this field, the author still has critical notes regarding the mapping pattern of the tafsir books presented in this work.
The book also lacks consistency in determining whether Tafsir BilmaAotsyr should be referred to as a method of tafsir or a style of tafsir.
In this book, the term AumethodAy is used, but in the authorAos opinion, the more accurate term would be Austyle,Ay as it is not possible to have a method within a method.
Alternatively, the correct term might be Ausub-methodAy.
It is also known as tafsi>r tazjiAoi>y.
It is also known as tafsi>r bi al-riwa>yah dan tafsi>r bi al-manqyl.
It is also known as tafsi>r ijtiha>diy or tafsi>r bi al-ijtiha>d.
There are also, especially among the more extreme groups, those who refer to this tafsir as tafsi>r bi al-hawa>.
It is also known as tafsi>r al-fai>d.
>y.
DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir dan adabi> ijtima>Aoi> exegesi.
the ijma>li> method.
the muqa>rin method .
omparison of qurAoanic verses with other QurAoanic verses, comparison of QurAoanic verses with Hadith, and comparison of interpretations by different exegete.
and the mau.
u>Aoi> method .
nalysis of a specific surah and examination of a specific them.
The author assumes that while the Three AoUlama>AoAos or Ulama Tiga Serangkai was written using the ta.
li>li> method and reflects an adabi> ijtima>Aoi> approach, its content could potentially be adapted to other methods and approaches mentioned above.
This assumption is based on the observation that, even though QurAoanic scholars attribute specific methods or approaches to exegetical works, no tafsir adheres exclusively and rigidly to these categorizations.
For instance, a tafsir following the ta.
li>li> method often contains thematic discussions, and vice versa.
Similarly, tafsir employing the muqa>rin method inevitably includes elements of the ijma>li> method, and vice versa.
Based on this analysis, the author intends to reinterpret the Three AoUlama>AoAos without strictly adhering to the methodological frameworks established by tafsir scholars.
Due to the extensive scope of this tafsir, covering juz one to juz eight, the author will focus the discussion exclusively on verses related to Bani> Isra>Aoi>l.
This narrowed scope will prevent the discussion from becoming overly broad.
By concentrating solely on these verses, the author aims to derive key insights and significant points from this tafsir.
Results and Discussion Biographical Sketch of the Three AoUlamaAo The authors of this tafsir consist of three individuals: Sheikh Abdul Halim Hasan.
Sheikh Zainal Arifin Abbas, and Sheikh Abdurrahim Haitami.
These three mufassir (Quranic exegesist.
hail from the Mandailing ethnic group.
Abdul Halim Hasan carries the family name Daulay, while Zainal Arifin Abbas and Abdurrahim Haitami carry the family name Hasibuan.
The following biographical sketch will not comprehensively discuss the intellectual journeys of these three tafsir writers.
Instead.
Shihab, et.
Sejarah, 172-194.
To substantiate this claim, compare Shihab.
Sejarah, page 192 with page 180 regarding the case of Tafsi>r al-Qur.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia it will briefly present them to highlight the historical awareness and epistemological precision of the tafsir of the Three AoUlama>Ao.
Sheikh Abdul Halim Hasan was born in Binjai.
Deli Serdang.
North Sumatra, on May 15, 1901.
14 In addition to writing Tafsir alQuranul Karim by Three AoUlama>Ao, he also authored Tafsi>r A.
ka>m.
Regarding his educational background, there is a divergence of opinion among scholars as to whether he studied in the Middle East.
However, it is certain that, although not an alumnus of the Middle East, he did study in Saudi Arabia for a year under an Indonesian scholar named Sheikh Mukhta>r al-T}arid.
15 He passed away at the age of 68 years and 6 months, on Friday.
November 14, 1969.
Zainal Arifin Abbas was born in Kampung Lalang.
Deli Serdang.
North Sumatra, on March 12, 1912.
17 His father.
Muhammad Abbas Hasibuan, and his mother.
Rajiah Lubis,18 were both from the same He faced significant financial struggles during his education due to his fatherAos dismissal from his permanent job, which led him to spend two years without schooling.
Eventually, with the assistance of his grandmother, he was able to return to school in Binjai.
His intellectual inclination toward Islam was not obtained from formal education, as he previously studied at the Anglo-Chinese School, a non-religious Anam.
Sejarah, 47.
See: Muhammad Alpan et al.
AuPeranan Syaikh H.
Abdul Halim Hasan Dalam Pengembangan Pendidikan Islam di Kota Binjai pada tahun 1927-1969,Ay Edu Riligia 2, no.
4 (Oktober-Desember 2.
: 565Ae566.
Anam.
Sejarah, 47.
See also: Nadzrah Ahmad.
Ahmad Nabil Amir, and Sohirin M Solihin.
AuAbdul Halim Hasan Dan Manhajnya Dalam Tafsyr Al-QurAoyn Al-Karym,Ay Sultan Alauddin Sullaiman Shah 5, no.
: 309Ae27, https:// my/index.
php/jsass/article/view/70.
Adzrah Ahmad.
AuAbdul Halim Hasan and His Methodological Approach in Tafser Al- Quran Al-Karim,Ay Journal of Islam in Asia 14, no.
, https://doi.
org/10.
31436/jia.
Yakub.
AuSejarah Sosial Intelektual Islam Zainal Arifin Abbas .
21979 M) AoPerspektif Sosio-Kultural,AoAy Dakwah: Jurnal Kajian Dakwah dan Kemasyarakatan 22, no.
: 90.
Yusuf Habibi.
Safria Andy, and Uqbatul Khoir Rambe.
AuAnalysis of the Concept of Al-Hubb in the Thought of Zainal Arifin Abbas .
,Ay Ishlah: Jurnal Ilmu Ushuluddin.
Adab Dan Dakwah 5, no.
: 235Ae 48, https://doi.
org/10.
32939/ishlah.
Yakub.
AuSejarah Sosial Intelektual,Ay 90.
Yakub.
AuSejarah Sosial Intelektual,Ay 90-91.
DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir Initially, he struggled to follow religious lessons at the Madrasah.
However, through his persistence, he succeeded in becoming a Muslim intellectual.
19 Due to his expertise, he became one of the writers of the tafsir of the Three AoUlama>Ao or Ulama Tiga Serangkai.
He passed away in 1979.
Abdurrahim Haitami was born in Binjai.
Deli Serdang.
North Sumatra, in 1910.
The names of his parents are not clearly known, although it is confirmed that his father carried the family name Hasibuan.
He was a student of Abdul Halim Hasan and a colleague of Zainal Arifin Abbas.
During his childhood, he lived in Binjai.
Based on his keen religious inclination, it is believed that he was a diligent student from a young age, coming from a family that valued education.
started attending the Sekolah Rakyat in 1917.
Furthermore, he also studied informally with religious scholars in Binjai.
He also received instruction from Sheikh Hasan MaAosum.
His religious education was obtained from the Arabiyyah School, led by one of his colleagues in writing tafsir.
Abdul Halim Hasan.
In addition to his religious studies, he expanded his knowledge by learning secular sciences to complement his tafsir expertise.
He passed away in Langsa.
Aceh, on July 13, 1948.
In summary, it can be said that the three tafsir authors were reformers, fighters, intellectuals, and lovers of knowledge.
Their struggle was not only in the form of writing and speech but also physically, in their efforts to resist colonial oppression.
In the introduction to the Yakub.
AuSejarah Sosial Intelektual,Ay 90-91.
See also.
Zaini Dahlan.
Ulama Tiga Serangkai: Sejarah.
Kontribusi dan Tradisi Intelektual, 71-72.
For the biography of Sheikh Hasan MaAosum, see: Maisyaroh Maisyaroh and Muhammad Iqbal.
AuMalay Ulama in Deli Land: The Life.
Manuscripts, and Intellectual Networks of Shaykh Hasan MaAosum .
,Ay Nahrasiyah: Journal of Aceh and Malay Archipelago Heritage 1, no.
: 39Ae68, https://doi.
47766/nahrasiyah.
Radinal Mukhtar Harahap.
Aidilfithrah Aidilfithrah, and Ihsan SaAodudin.
AuUlama and Authority in the Deli Kingdom: A Brief History of Shaykh Hasan MaAosum,Ay Journal of Indonesian Ulama 1, no.
: 51Ae62, https://doi.
org/10.
30821/jiu.
Maisyaroh Maisyaroh.
AuAcademic Ethics in Modern Indonesia: Shaykh Hasan MaAosumAos Thought on Students Ethics in His Tazkir Al-Muridin Suluk Thariqah Al-Muhtadin,Ay MIQOT: Jurnal Ilmu-Ilmu Keislaman 47, no.
: 18Ae35, http://dx.
org/10.
30821/miqot.
JaAofar JaAofar.
AuTarekat Dan Gerakan Sosial Keagamaan Shaykh Hasan Maksum,Ay Teosofi: Jurnal Tasawuf Dan Pemikiran Islam 5, no.
: 269Ae293, https://jurnalfuf.
php/teosofi/article/view/107.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia tafsir of the Three AoUlama>Ao, they clearly stated that the motivation behind their tafsir writing was to resist the West.
From this assertion, it can be concluded that they lived in a political situation that was unfavourable to the Muslim community.
In their long biographies, the detailed accounts of their struggles against colonizers are explained.
This struggle against colonization is one of the reasons why the tafsir was not completed up to the thirtieth juz.
From Max WeberAos perspective, authority exists in three ideal forms: traditional authority, charismatic authority, and rational-legal The Three AoUlama>Ao above can be viewed as representations of charismatic authority, where their influence stems from intellectual capacity, spirituality, and personal struggle against colonial powers.
Abdul Halim Hasan.
Zainal Arifin Abbas, and Abdurrahim Haitami were respected not only for their expertise in Quranic exegesis but also for their prominent roles as scholars who defended Islam under colonial oppression.
Their personalities, shaped by their educational backgrounds, experiences, and dedication to society, provided a strong legitimacy to the tafsir they produced as a tool to resist Western hegemony.
In this context, their charismatic authority became a form of social and spiritual capital that was widely accepted by the Muslim community around them.
On the other hand, their works also display elements of rationallegal authority within the context of tafsir.
The emphasis on systematic methodology, deep textual analysis, and historical relevance to the struggles of the Muslim community demonstrates the use of structured approaches that were legitimized by Islamic scholarship.
The tafsir of the Three AoUlama>Ao can be seen as evidence of how intellectual authority based on expertise .
xpert authorit.
was combined with traditional values to provide solutions to political and social challenges.
Thus, through a Weberian analysis, these three scholars not only exercised authority in the spiritual and moral dimensions but also in their intellectual capacities, which provided a rational foundation for the Muslim resistance against colonialism.
See also.
Zaini Dahlan.
AuSyekh Abdul Halim Hasan, 1901-1969: Akar Tradisi Intelektual di Sumatera Timur Awal Abad XX,Ay Journal of Contemporary Islam and Muslim Societies 2, no.
1 (Januari-Juni 2.
DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir The Ulama Tiga Serangkai and Their Method of Interpretation Ta.
l i>l i> Method: The MaAothur Approach When interpreting Quranic verses related to the Bani> Isra>Aoi>l (Children of Israe.
, this exegesis links them to other verses.
This interpretative approach is known in Quranic studies as bi al-maAothu>r, meaning Aubased on authentic sources.
Ay Such interpretation is crucial, as the verses of the Quran interenterprise one another.
al-QurAoa>n yufassiru baAoduhu> baAodhan (The Quran explains one part with anothe.
For instance, when interpreting Su>rah al-Fa>ti.
ah, particularly the sixth verse concerning the Bani> Isra>Aoi>l, the Ulama Tiga Serangkai or Three AoUlama>Ao connect the interpretation of the terms al-mag.
u>b .
hose who have incurred GodAos wrat.
and al-.
a>lli>n .
hose who have gone astra.
with Su>rah al-Ma>Aoidah/5: 60, al-Ma>Aoidah/5: 77, and alIsra>Ao/17: 15.
23 Similarly, when interpreting Su>rah al-Baqarah/2: 4043, they relate it to Su>rah al-Nisa>Ao/4: 157.
24 In the interpretation of Su>rah al-Baqarah/2: 44-46, they connect the verses with Su>rah al-Baqarah/ 2: 8,25 Su>rah Yu>suf/12: 51,26 al-Taubah/9: 35,27 al-Shu>ra>/41: 13,28 and al-MaAoa>rij/70: 19-.
Furthermore, when interpreting Su>rah al-Baqarah/2: 47-48, which concerns the Bani> Isra>Aoi>l, the Three AoUlama>Ao refer to Su>rah A<li AoImra>n/ 3: 110,30 al-A.
za>b/33: 46,31 al-Zumar/39: 69,32 al-Zalzalah/99:5-6,33 alIsra>Ao/17: 14,34 Maryam/19: 59, al-AAora>f/7: 168, al-Baqarah/2: .
,35 Halim Hasan.
Zainal Arifin Abbas, and Abdurrahman Haitami.
Tafsir Al-Quranul Karim, 6th ed.
(Medan: Firma Islamiyah Medan, 1.
, 1: 51Ae51.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 138.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 150.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 152.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 155.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 155.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 156.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 159.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 162.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 163.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 166, 171.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 166.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 169.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia al-Isra>Ao/17: 72,36 Yu>suf/12: 105,37 al-Baqarah/2: 218,38 and al-Muddaththir/ 74: 48-49, among others.
In interpreting Su>rah al-Baqarah/2: 49, which narrates the salvation of the Bani> Isra>Aoi>l, the Three AoUlama> relate it to Su>rah al-Baqarah/2:
4040 and A>li AoImra>n/3: 103.
41 When interpreting Su>rah al-Baqarah/2:
50, which recounts the parting of the sea by Prophet Mu>sa and the drowning of Pharaoh by Allah, the Three AoUlama>Ao refer to Su>rah T.
ha>/ 20: 7742 and alAiShuAoa>ra>Ao/26: 60-63.
43 When interpreting Su>rah alMa>Aoidah/5: 12, the Three AoUlama>Ao link it to Surah al-Taubah/9: 29,44 as well as Su>rah al-Ma>Aoidah/5: 14 and al-Taubah/9: 109.
Finally, when interpreting Su>rah al-Baqarah/2: 246-247, which narrates the appointment of a new king for the Bani> Isra>Aoi>l, the Three AoUlama>Ao draw connections to Su>rah al-Anfa>l/8: 13 and al-Anbiya>Ao/21:
Tah>l i>l i> Method: AoIlmiy Approach The author disagrees with those who limit the interpretation of the QurAoan in the scientific domain solely to the natural sciences.
Such an interpretation, in this context, can be expanded to encompass other branches of knowledge, such as history, which is part of the humanities.
The Three AoUlama>Ao or Ulama Tiga Serangkai have extensively discussed the history of the Bani> Isra>Aoi>l (Children of Israe.
There are two key Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 171.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 172.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 173.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 177.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 178.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 159.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 184.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 185.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim.
Vol.
6, 347.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 353.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim.
Vol.
2, 476-482.
For more details, refer to AuUndang-Undang Nomor 12 tahun 2012 tentang Pendidikan Tinggi,Ay https://diktis.
id/prodi/dokumen/UU-Nomor-12Tahun-2012-ttg-Pendidikan-Tinggi.
DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir references in the field of history that these scholars utilize to underscore the importance of linking history with the interpretation of the QurAoan.
These texts are al-Si>rah al-Nabawiyyah by Ibn Hisha>m and Ta>ri>kh alUma>m wa al-Muluk by al-T.
48 When interpreting Su>rah al-Fa>ti.
ah, the Three AoUlama>Ao emphasize the importance of studying history.
The most crucial aspect to be drawn from history is the lesson it offers.
support this argument, the scholars quote Su>rah al-RaAod/13: 7.
Furthermore, due to the significance of historical knowledge, the Three AoUlama>Ao, in interpreting the word FirAoaun in Su>rah al-Baqarah/ 2: 49, also link it with the historical contexts of Rome, where their rulers were called Emperors.
Persia, where the king was known as Kisra.
and Ethiopia, where the monarch was called Negus.
In examining the authenticity of the Torah, the Three AoUlama>Ao of the Triad also rely on historical data.
According to them, the Torah written by Prophet Mu>sa, and the covenants he made with the Bani> Isra>Aoi>l, have not been found to this day.
This historical fact is also acknowledged by historians among the Bani> Isra>Aoi>l.
Similarly, because this interpretation understands the urgency of history in QurAoanic exegesis, the Three AoUlama>Ao interpret the phrase wa anni> fa.
ltukum Aoala Aoa>lami>n in a way that differs from the common The public tends to believe that the Bani> Isra>Aoi>l are a privileged nation throughout time.
However, for the Three Scholars of the Triad, this privilege or distinction was only present in certain historical periods.
They interpret the verse wa anni> fa.
altukum Aoala Aoa>lami>n accordingly,52 because historical facts show that the Jews living during the time of Prophet Muhammad (PBUH) were no longer a favoured nation by God.
On the contrary, they were a people in turmoil.
This historical fact is further supported by the QurAoanic verse which states that the ummah of Prophet Muhammad (PBUH) is khaira ummah .
he best natio.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim.
Vol.
1, 5.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 53.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 178.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
6, 344-345.
See: Q.
al-Baqarah/2: 47 and 122.
See also.
al-Ja>thiyah/45: 16, and al-Isra>Ao/17: 70.
A>li AoImra>n/3: 110.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia Subsequently, this argument is further solidified by the Three AoUlama>Ao through the use of Tafsi>r al-T.
bari>54 and Tafsi>r al-Mana>r.
Such a counter-logic, which challenges common public perceptions, would not emerge from the thoughts of the Three AoUlama>Ao without their comprehensive knowledge of the history of the Bani> Isra>Aoi>l.
The interpretation of the Three AoUlama>Ao in Su>rah al-Baqarah/2:
246-247 does not neglect the importance of history.
At length, they elaborate on the history of the Bani> Isra>Aoi>l, who were in a state of confusion due to their lack of leadership.
As a result, they were often at war with a people known as the Amaliqah.
This group, according to the Three AoUlama>Ao, inhabited the coastal regions between Egypt and Palestine and was led by a king named Jalut (Goliat.
The Children of Israel, who had already been abandoned by Prophets Musa.
Harun.
Ilyas, and IlyasaAo, found themselves in a state of confusion as they frequently faced attacks from the Amaliqah.
During their distress, they sought the counsel of an elder and a prophet, named Samuel.
Initially, the Bani> Isra>Aoi>l hoped that the son of Prophet Samuel would lead them against the Amaliqah.
However, due to the sonAos corruption and greed, they asked Prophet Samuel to pray for GodAos guidance in appointing a new king.
Eventually.
Prophet Samuel conveyed that God had chosen Talut (Sau.
as their new king.
The Bani> Isra>Aoi>l initially rejected this decision, as they believed their king should be from the lineage of their ancestor Yahuda, whereas Talut was from the lineage of Bunyamin.
The Three AoUlama>Ao accurately narrate this historical account, further demonstrating their reliance on authoritative sources in their understanding of the history of the Bani> Isra>Aoi>l.
In their approach to the history in the QurAoan, the Three AoUlama>Ao emphasize the importance of drawing lessons (Aoibra.
Readers of the historical narratives in the QurAoan should not focus solely on the data and factual events.
When the QurAoan presents a historical fact in a non-systematic order,57 as some Orientalists suggest, the Three AoUlama>Ao See: Mu.
ammad bin Jari>r al-T}abari>.
JymiAoul Bayyn Fi TaAowylil QurAoyn, vol.
1 (Beirut: Da>r al-Kutub al-AoIlmiyyah, 2.
, 303.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
1, 159.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
2, 476-482.
Concerning the entry of the Children of Israel into the Tih desert and their command to enter the promised land, or when Moses struck the rock, causing twelve springs to flow.
DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir respond that the most essential aspect of history is the lesson it imparts.
For them, providing an overly detailed historical account would be tedious and tiresome.
The most effective way to present history is to highlight only the essential points that capture attention.
This approach, according to the Three AoUlama>Ao, is in line with the QurAoanAos purpose as a book of guidance and not merely a historical chronicle or narrative.
The method of presenting history in this manner has been widely adopted by European historians.
Thus, the discussion on the importance of historyAiand more importantly, drawing lessons from itAibecomes clear.
Without understanding the significance of history from the perspective of the Three AoUlama>Ao, one might assume that they overly expand the interpretation of QurAoanic verses related to the history of the Bani> Isra>Aoi>l.
Ta.
l i>l i> Method: A<d a>b i> Ijtima>Ao iy Approach This finding can be observed from the references listed by the author on the second page of this commentary, in the first volume, under the heading AuGuidelines for this Commentary.
Ay There, twentyeight primary references to this commentary are presented, and number fourteen mentions the Tafsi>r al-QurAoa>n al-H<aki>m, a work by Mu.
ammad AoAbduh and Ra>shid Ri.
> Although this commentary has sparked controversies due to its reformist ideas,59 the Triumvirate of Scholars has used it as a reference since 1930 CE.
This includes their interpretation of verses related to the Bani> Isra>Aoi>l, where this commentary has also been cited by the Three AoUlama>Ao or Ulama Tiga Serangkai.
One of the innovative features of the commentary, introduced by Mu.
ammad AoAbduh and Ra>shid Ri.
a>, is the social-activist literary According to scholars, the commentary by the Triumvirate of Scholars fits within this approach.
The author observes an additional value in the social-activist literary approach employed by the Three AoUlama>Ao.
This added value is the element of activism within it.
In the textual interpretation of Tafsi>r al-QurAoa>n al-Kari>m, traces of this approach Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
1, 195-196.
See the in-depth study on the controversy surrounding this tafsir book in Quraish Shihab.
Rasionalitas al-QurAoan: Studi Kritis atas Tafsir al-Manar (Jakarta:
Lentera Hati, 2.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
1, 179.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia proposed by the two scholars can also be found.
The passage is verbatim as follows: AuThen.
God directed His scripture to the Jews, commonly referred to as the Bani> Isra>Aoi>l.
They were commanded to ponder the QurAoyn, just as they were commanded to fulfill the commandments that were already promised in their Torah.
Ay61 Further, the Three AoUlama>Ao wrote, and the author quotes verbatim:
As for the Bani> Isra>Aoi>l, they were known as a people who had long advanced in civilization, and they were the first nation to receive a scripture from God.
Therefore, if they were to contemplate the QurAoa>n, this movement would become a powerful one, drawing everyoneAos attention to reflect on the pure QurAoa>n.
This is why God directly addressed them with His scripture.
This is not the case with the Christians, who came later than the Jews.
Thus, had the Jews contemplated what God had commanded, it would have been inevitable for all people, both Christians and disbelievers, to have no excuses for rejecting belief in the QurAoa>n, as Sheikh Mu.
ammad AoAbduh stated in his commentary.
The quotation above demonstrates a social-activist tone, as expressed in the writersAo intent to make the QurAoa>n a tool for movement towards the resurgence of Islam.
This social-activist spirit is not surprising in this commentary, as from the outset, the interpretations of the verses in this work were aimed at advancing the intellectual and activist movements of the Muslim community in response to the attacks from the West, the Jews, and the Christians.
This activist spirit emerged because, at the time.
Islamic books that carried themes of social movement and national revival were banned from entering Indonesia.
A deeper examination reveals that QurAoanic commentary books were the primary victims of this ban.
Only commentaries that focused on linguistic issues were allowed, and even the QurAoan itself was prohibited from being read in public forums and meetings.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 133.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 133.
See the introduction of the eighth and ninth editions of this tafsir, written in 1955 and 1960.
See the introduction of the eighth edition of this tafsir, written in 1955 and DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir One such movement-oriented commentary is Tafsi>r fi> D.
la>l alQurAoa>n by Sayyid Qu.
b, first published in 1951.
65 This style of commentary, initially conceived by Sayyid Qu.
b, closely mirrors the approach of the Three AoUlama>Ao, which does not solely engage in debating the etymology of QurAoa>nic vocabulary.
66 This style of interpretation is both significant and apt, considering that the Three AoUlama>Ao wrote their commentary while actively fighting to expel the colonizers.
From the above discussion, it is evident how the spirit conveyed by the authors of the Three AoUlama>Ao commentary emphasizes that if the Bani> Isra>Aoi>l, from the Jewish side, had embraced Islam, it would not have been as difficult to invite others into Islam.
This is because they were the first people to receive a heavenly scripture, and many societies believed they were a favored people by God.
Ta.
l i>l i> Method: Muna>s abah Consistency The science of correlation (Aoilm al-muna>saba.
is crucial for interpreting the QurAoan.
Without this knowledge, an interpreter .
may easily misinterpret the verses of the QurAoan.
68 The Three AoUlama>Ao consistently applies correlation in interpreting verses, particularly those related to the Bani> Isra>Aoi>l.
This has implications for religious arguments that were previously thought to be directed solely toward Muslims.
Upon tracing the context, it becomes clear that these verses were originally addressed to the Bani> Isra>Aoi>l.
A prominent example of this is found in Su>rah al-Baqarah/2: 43, which is often cited by scholars of U.
u>l alFiqh as evidence for the obligatory five daily prayers for all Muslims.
Muhsin Mahfudz.
AuFi Zhilal Al-Quran: Tafsir Gerakan Sayyid Qutb,Ay Tafsere 1, no.
: 122.
See also: Mhd.
Syahnan.
AuA Study of Sayyid QumbAos Quran Exegesis in Earlier and Later Editions of His Fy Aoilyl al-QurAoyn with Specific Reference to Selected ThemesAy (McGill University, 1.
, https://escholarship.
ca/concern/ theses/bg257g921.
Sayyid Quthb.
Fi> D.
{ la>l al-QurAoa>n, 34th ed.
(Kairo: Da>r al-Syuru>q, 2.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
1, 133.
See further details in M.
Quraish Shihab.
Kaidah Tafsir: Syarat.
Ketentuan dan Aturan yang Patut Anda Ketahui Dalam Memahami Ayat-Ayat al-QurAoan.
Dilengkapi Penjelasan Kritis Tentang Hermeneutika dalam Penafsiran Al-QurAoan (Jakarta: Lentera Hati, 2.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia In this regard, the Three AoUlama>Ao assert that in Su>rah al-Baqarah/ 2: 43.
God is calling upon the Bani> Isra>Aoi>l to establish prayer, after they have first been instructed to cleanse themselves from corrupt beliefs.
The command to perform prayer is accompanied by a command for charity .
70 Moreover, they are specifically instructed at the end of the verse to bow .
, a practice that is emphasized to ensure the Jews align with the prayer rituals of Muslims, as the Jewish tradition does not include rukuAo in their prayers.
From these citations, the Three AoUlama>Ao consistently use correlation .
una>saba.
in their interpretations.
This method is essential for preserving the original meaning of the verses, even though some theories suggest that the general message of a verse, rather than the specific reason for its revelation, should be the focus.
Nevertheless, maintaining consistency in analysing contextual relationships between the verses is vital to safeguard the authenticity of the QurAoanic message.
This approach is employed in the Three AoUlama>Ao to ensure that the meanings of the verses are not distorted and do not deviate from their original context.
The author observes that such cases are common among tafsir A relevant example of this is al-Qur.
ubiAos interpretation of Su>rah al-Baqarah/2: 134.
The context of the verse concerns the Bani> Isra>Aoi>lAos defiance against GodAos commands, but al-Qur.
ubi interprets the terms kasabat and kasabtum to legitimize and challenge various intellectual schools of thought within Islam.
In essence, al-Qur.
ubi shifts the focus of the verse from its narrative context to a discussion on the different theological debates within Ahl al-Sunnah wa al-Jama>Aoah.
Jabariyyah.
Qadariyyah, and MuAotazilah, regarding human capacity or inability to choose actions.
Regarding the consistency of the Three AoUlama>Ao in applying contextualization in their interpretations, the following verbatim quote illustrates their approach:
From verse 40 to verse 43, and continuing through verse 45.
God still speaks about the Bani> Isra>Aoi>l.
These verses are interconnected Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
1, 146.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 147.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 147.
Mu.
ammad bin A.
mad al-Qur.
Al-Ja>miAo Li A.
ka>m al-QurAoa>n, vol.
(Beirut: Da>r al-Kutub al-AoIlmiyah, 2.
, 94.
DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir within a single purpose.
After first reminding the Bani> Isra>Aoi>l about the blessings bestowed upon them, and commanding them to fulfill their covenant.
God instructs them to perform the prayer in its true sense and to pay their zakat.
Similarly, when interpreting Su>rah al-Ma>Aoidah/5: 11-12, which recounts GodAos covenant with the Bani> Isra>Aoi>l, the Three AoUlama>Ao connect the two verses that initially appear unrelated.
While the eleventh verse addresses the believers and polytheists, and the twelfth verse is directed to the Bani> Isra>Aoi>l, the Three AoUlama>Ao establish a clear link between the two verses.
They use the phrase this verse relates to the verses that preceded it,74 which further demonstrates their consistency in applying correlation .
una>saba.
Another example is their interpretation of Su>rah al-Baqarah/2:
246-247, which at first glance seems disconnected from the preceding The Three AoUlama>Ao, however, connect it with a verse much later.
Su>rah al-Baqarah/2: 243.
The language used to relate these verses is: this verse is indeed closely connected to the verses that preceded It is important to note that the method employed by the Three AoUlama>Ao in connecting the verses of the QurAoan is a remarkable and praiseworthy approach.
Without adhering to the correlation of each verse in the QurAoan, an interpreter may misunderstand verses commanding Muslims to fight the polytheists, potentially misinterpreting them.
On the other hand, without consistency in applying correlation, an interpreter may mistakenly interpret verses as metaphorical when their meaning is in fact literal.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
1, 149-150.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
6, 355 and 340.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
2, 477.
See: Q.
al-Baqarah/2: 191 and 193.
al-Taubah/9: 29, 36, and 123.
Typically, such interpretations are carried out by Sufi interpreters with an Ishari or FaAoidhi style.
As an example, one can refer to AoAbd al-Kari>m bin Hawa>zin.
Tafsi>r al-Qusya>iri> al-Musamma Latha>Aoif al-Isya>rat (Beirut: Da>rul Kutub al-AoIlmiyah.
See also: AoAbd al-Ra.
ma>n bin al-H.
Tafsi>r al-Silmi Wahuwa Haqa>iq alTafsi>r (Beirut: Da>r al-Kutub al-AoIlmiyah, 2.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia The Muqa > r in Method In the Tafsir al-Quranul Karim by Three AoUlama>Ao or Ulama Tiga Serangkai, differing opinions between mufassirs (QurAoanic interpreter.
and their counterparts can be found.
This mode of interpretation leads to the emergence of the muqa>rin .
method of exegesis.
The muqa>rin method does not merely involve comparing verses of the QurAoan with other QurAoanic verses, or comparing QurAoanic verses with the Hadiths of the Prophet Muhammad, but also includes comparing the interpretations of one mufassir, or multiple mufassirs, with those of other mufassirs.
This method of interpretation is evident in the Tafsir al-Quranul Karim by Three AoUlama>Ao.
For example, in the interpretation of Q.
al-Ma>Aoidah/5: 13, which addresses the status of Prophet MuhammadAos forgiveness of the Jews, the books of Three AoUlama>Ao presents a view that differs from other mufassirs concerning whether this verse was abrogated by Q.
al-Taubah/9: 29.
79 Similarly, when interpreting Q.
al-Baqarah/2: 48, which contains the term shafaAoat .
in relation to the Bani> Isra>Aoi>l, the book of Three AoUlama>Ao presents a wide array of varying opinions.
The Three AoUlama>Ao also compares the opinions of the mufassir al-Suyu>.
i with other mufassirs, although the names of the latter are not specified.
One such case involves the stone struck by Prophet Musa, from which twelve springs gushed forth.
Al-Suyu>t.
Aos interpretation suggests that the stone was the one that carried Prophet MusaAos cloth.
However, other mufassirs reject this view, as the story of Prophet MusaAos cloth is not mentioned in the QurAoan.
In a similar vein, regarding the raising of a mountain over the heads of the Bani> Isra>Aoi>l,82 Three AoUlama>Ao compares the views of mufassirs such as al-Suyu>.
Abu> Su>Aoud, al-Bai.
a>wi>, and T.
a>wi> with that of Mu.
ammad AoAbduh.
The first four mufassirs argue that the mountain was physically lifted and placed over the heads of the Bani> Isra>Aoi>l.
Shihab.
Sejarah.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
6, 347-348.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
1, 157-178.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 195.
See: Q.
al-Baqarah/2: 63, and 93.
al-Nisa>Ao/4: 154, and Q.
al-AAora>f/ 7: 171.
DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir However.
Three AoUlama>Ao presents a different interpretation, aligning with Mu.
ammad AoAbduh, who disagrees with all four of these mufassirs.
According to AoAbduh, the mountain was not raised above the heads of the Bani> Isra>Aoi>l.
He argues that the term rafaAona> in the verse83 could be interpreted as Aumaking something high,Ay akin to the term marfu>Aoah found in Q.
al-Ga>shiyah/88: 13, which means Auhigh.
Ay84 Mu.
ammad AoAbduh suggests that the Bani> Isra>Aoi>l may have seen the mountain shaking due to a powerful earthquake, leading them to believe it might fall upon their heads.
In this situation, they perceived the mountain as if it were hanging above them.
While the term nataqa in Q.
al-AAora>f/7: 171 is used to describe the raising of the mountain.
AoAbduh interprets nataqa in this context to mean AuearthquakeAy or Aushaking,Ay as the term was commonly used in this way in the Arabic language.
After presenting these differing opinions.
Three AoUlama>Ao refrains from choosing one view over another or attempting to weaken or strengthen any particular argument.
They leave it to the readers to decide between the different opinions.
The author argues that Three AoUlama>Ao deliberately avoids adopting a particular interpretative approach, as they do not wish to become entangled in unproductive debates.
Their goal is to motivate, enlighten, and intellectually empower the Muslim community, especially during the period in which this exegesis was written.
The Mau.
uAoi> Method: Three AoUlama>Ao on Bani> Isra>Aoi>l The exegesis of the Three AoUlama>Ao certainly does not omit discussions on verses related to Bani> Isra>Aoi>l.
In fact, at the beginning of their exegesis, particularly when interpreting Su>rah al-Baqarah/2: 40, the Three AoUlama>Ao provided a comprehensive analysis of Bani> Isra>Aoi>l.
This extensive discussion is elaborated by referencing various classical tafsir works such as Tafsi>r al-Bai.
aw > i>,86 Tafsi>r Fat.
al-Qa>dir,87 Tafsi>r al-Mana>r,88 Tafsi>r al-Jawa>hir,89 al-Baqarah/2: 63.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
1, 207.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 207.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 133.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 133.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 134.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 134.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia Tafsi>r Mafa>ti.
al-Gayb, 90 The Gospel of Barnabas,91 and Tafsi>r alFutu>.
a>t al-Ila>hiyyah.
The term AuBani> Isra>Aoi>lAy is mentioned forty times in the Quran.
AuBanu Isra>Aoi>l once, and AuIsra>Aoi>lAy twice.
93 Bani> Isra>Aoi>l refers to the children of Isra>Aoi>l, who is YaAoqu>b, the son of Is.
aq> , the son of Ibra>hi>m.
94 According to the Three AoUlama>Ao, the meaning of AuIsra>Aoi>lAy is interpreted as AuChosen of GodAy or AuServant of God.
Ay This interpretation is based on the Hebrew meaning of AuIsraAy as servant and AuilAy as God.
95 The Bani> Isra>Aoi>l comprises twelve individuals, often referred to in the Quran with the phrase ithnata ashrata96 or ithnaAoayi ashrata.
97 The names of these individuals are specifically mentioned in various tafsir texts.
98 While the Quran mentions the wrongdoings of some among them, it also acknowledges that not all of them were wicked.
Certainly, not every reference to Bani> Isra>Aoi>l.
Banu> Isra>Aoi>l, or Isra>Aoi>l in the Quran falls within the scope of the exegesis of the Three AoUlama>Ao, as their tafsir only covers the Quran from Su>rah al-Fa>ti.
ah/ 1: 1 to Su>rah al-AAora>f/7: 87, or up to the eighth juz of the thirty juz of the Quran.
100 However, this does not diminish the substance of the information about Bani> Isra>Aoi>l in their tafsir.
Despite the Su>rah Bani> Isra>Aoi>l being located in Su>rah 17, the most detailed Quranic information about Bani> Isra>Aoi>l is found in the early chapters, especially in Su>rah alHasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 138.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 148.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, 134.
Mu.
ammad FuAoa>d AoAbd al-Ba>qi>Ao.
Al-MuAojam al-Mufahras li Alfa>zh alQurAoa>n al-Kari>m (Kairo: Da>r al-H}adi>th, 2.
, 40-41.
Quraish Shihab.
Tafsyr al-Mishbyh: Pesan.
Kesan dan Keserasian alQurAoan, vol.
1 (Jakarta: Lentera Hati, 2.
, 208.
Hasan.
Abbas, and Haitami.
Tafsir Al-Quranul Karim, vol.
1, 133.
They express this opinion by quoting the views of al-Shauka>ni> and al-Baida>wi>.
In the original text, they state that it is Hebrew or Jewish language.
al-Baqarah/2: 60.
al-AAora>f/7: 160.
Mu.
ammad bin Jari>r al-T}abari>.
Ja>miAo al-Baya>n fi> TaAowi>l al-QurAoa>n (Beirut:
Da>r al-Kutub al-AoIlmiyyah, 2.
A>li AoImra>n/3: 113.
Hasan.
Tafsir, vol.
8, 1062.
DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir Baqarah, particularly in the first juz of the Quran.
Moreover, the central theme of Su>rah al-Baqarah concerns the story of Bani> Isra>Aoi>l.
Additionally, the term al-mag.
u>b, found in the early verses of the Quran, has been interpreted by exegesis scholars as referring to Bani> Isra>Aoi>l .
he Jew.
102 Indirectly, by beginning with the first pages of their tafsir, the discussion about Bani> Isra>Aoi>l is already encountered.
In the context of Antonio GramsciAos theory of hegemony, the interpretation of Quranic verses related to the Bani> Isra>Aoi>l by the Three AoUlama>Ao can be understood as an effort to reclaim the interpretive space controlled by dominant authorities in society.
Gramsci discusses hegemony as the process by which a dominant group imposes its worldview as the accepted norm, often through control over discourse and knowledge.
In this regard, the Three AoUlama>Ao used tafsir (Quranic exegesi.
to challenge mainstream narratives that portray the Bani> Isra>Aoi>l as a people always granted special privileges.
They interpreted these privileges as being applicable only during specific historical segments, rather than as a universal depiction of the people.
In this way, the tafsir of the Three AoUlama>Ao not only explained the meaning of the verses but also revealed and challenged the hegemonic construction that had long been accepted, which created the understanding of the Bani> Isra>Aoi>l as a nation perpetually blessed.
Furthermore.
Gramsci also emphasized the importance of organic intellectuals in uncovering and creating alternative knowledge to destabilize established hegemony.
The Three AoUlama>Ao can be viewed as organic intellectuals in this context, as they employed tafsir methods that integrated historical and contemporary knowledge to transform the way society viewed the verses related to the Bani> Isra>Aoi>l.
They did not rely solely on a textual interpretation of the verses but also incorporated historical and socio-political dimensions into their tafsir, making it relevant to the context of their time.
This reflects their efforts to challenge and dismantle existing hegemony, while creating space for a more critical See further details in Shihab.
Tafsir, vol.
1, 99-100.
Mu.
ammad bin YaAoqu>b al-Fairu>z Aba>di>.
Tanwi>r al-Miqba>s Min Tafsi>r Ibni AoAbba>s (Beirut: Da>r al-Kutub al-AoIlmiyyah, 2.
, 3.
Aby al-Fida> AoIma>d al-Di>n Isma>Aoi>l bin AoUmar.
Tafsi>r Ibni Kathi>r al-Musamma> Tafsi>r al-QurAoa>n al-AoAdhi>m, vol.
(Beirut: Da>r al-Kutub al-AoIlmiyyah, 2.
, 32.
Volume 02.
Number 01.
June 2024 Mandailing Exegetes in Modern Indonesia and contextual understanding of religious texts, in line with GramsciAos perspective on the role of intellectuals in shaking dominant hegemony.
Conclusion The Three AoUlama>Ao or Ulama Tiga Serangkai discussed.
Sheikh Abdul Halim Hasan.
Sheikh Zainal Arifin Abbas, and Sheikh Abdurrahim Haitami, were highly influential figures in the intellectual history of Islam in Indonesia, particularly in North Sumatra.
They hailed from the Mandailing ethnic group and possessed diverse educational backgrounds, yet all were known as scholars who persistently fought against colonialism through both written works and physical actions.
In addition to their contributions as thinkers in the field of tafsir (Quranic exegesi.
, they played crucial roles in defending the Muslim community amid the pressures of Western colonialism.
These Aoulama>Ao demonstrated charismatic authority through their intellectual abilities, spirituality, and struggle, as well as rational-legal authority through their systematic tafsir methodologies.
The tafsir works they authored became vital tools in resisting Western hegemony, reflecting a blend of intellectual authority and traditional values in the struggle for independence and the liberation of Muslims from oppression.
The tafsir of the Three AoUlama>Ao incorporates various methodological approaches in interpreting Quranic verses, particularly those related to the Bani> Isra>Aoi>l (Children of Israe.
They employed the ta.
li>li> method, with an maAothu>r approach that links Quranic verses to one another, as well as an Aoilmi> approach that enriches the tafsir with historical knowledge to strengthen understanding of the context and historical development of the Bani> Isra>Aoi>l.
Additionally, this tafsir also adopts an adabi> ijtima>Aoi> approach, emphasizing the importance of social movements and Islamic thought as efforts for revival and transformation.
Through their consistent use of Aoilm al-muna>sabah .
he science of correlations Quranic verse.
, the tafsir of the Three AoUlama>Ao maintained the interconnection between Quranic verses and highlighted the significance of lessons derived from history as well as the socio-political context of the time.
Their tafsir not only focused on the literal and linguistic aspects but also encouraged a broader understanding of the relevance of the Quran for the Muslim movement and society in general.
Moreover, the tafsir of the Three AoUlama>Ao on the verses related to the Bani> Isra>Aoi>l can be understood DOI: https://doi.
org/10.
30821/jiu.
Charles Rangkuti.
Nor Asmahan Binti Abdul Kadir as an attempt to challenge the hegemonic narratives accepted by society, limiting the view of the Bani> Isra>Aoi>lAos privilege to specific historical In doing so, they functioned as organic intellectuals who created alternative knowledge by incorporating historical and socio-political dimensions into their tafsir, playing a key role in destabilizing dominant hegemony and offering a more critical understanding of religious texts.
References