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- Lokusi Ibrahim ("Metodologi Al-Quran Organik & Tafsiran I Bersarang) digunakan untuk lebih mengenali konsep pentafsiran dan tadabbur.
- Ibn Kathir (dan lain2) memetik secara en-bloc terjemahan ayat-ayat Al Quran daripada Sahih International (Oxford Languages)l.
- Seterusnya telah diterjemahkan ka berbagai bahasa sedunia, kemudian dipetik pula oleh para sarjana ilmuan Islam (pada zaman Khalifah Umar - sebelum dan selepas).
- Hasilnya telah diserapkan kan terus ke dalam cetakan kitab-kitab al Quran diterima sebagai terjemahan yang sahih oleh para sarjana dan mufassiruun sepanjang zaman.
- Itulah terjemahan dan pentafsiran yang kita semua baca selama ini. Oleh kerana kita tak pandai bahasa Arab al Quran maka itulah kefahaman “ilmu al Quran” yang kita fahami yang kita sampaikan turun temurun sebagai pelajaran untuk anak-anak cucu cicit dan seterusnya.
- Al-Quran mengandungi metodologi tersendiri, Teknik Baiyyinah Tafseel terkandung didalam Organic Quran Methodology. dalam melibatkan diri kita dengannya dalam usaha untuk belajar daripadanya.
- Kefahaman السماوات hanya datang dari hidayah Allah SWT.
- Iaitu bentuk terjemahan tanpa mengambilkira pengkajian morfologi linguistik untuk memahami lebih khusus makna istilah yang Allah SWT gunakan dalam sesuatu Surah sesuatu ayat al Quran, yang mengandungi metodologi tersendiri (Baiyyinah Tafseel) iaitu metodologi Lokusi Ibrahim dan Tafsiran Bersarang yang Allah SWT telah sedia bekalkan sebagai Baiyinnah Tafseel didalam al Quran. Mereka melihat sesuatu ayat sebagai suatu “pulau berasingan” yang berdiri sendiri tidak ada kaitan dengan istilah sama yang juga Allah SWT gunakan di Surah lain pada ayat lain.
Kementerian Hal Ehwal Islam, Wakaf, Dakwah dan Bimbingan Kerajaan Arab Saudi, yang menyelia Kompleks Percetakan Al-Quran Raja Fahd di Madinah Munawarah, dengan terjemahan maknanya (dalam bahasa ibunda negara penerima) Semoga Allah memberi manfaat kepada umat Islam
Semuanya salah. Kesemuanya tidak mencukupi. Mereka (para penterjemah meliputi sebilangan bnesar para sarjana ilmuan Islam) telah tidak memberikan kepada Allah SWT penghormatan yang sewajarnya. Semua terjemahan dibina berdasarkan tafsiran dalam kitab-kitab Tafsir di mana para penafsir sendiri telah mencipta kekeliruan awal sehingga kita telah mengalami masalah yang ketara dalam bidang ini.
بَيَّنَة تفصيل
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- Kalimah اٰدَمَ dalam Al-Baqarah 2:31
- Adam adalah manusia yang dicipta pada satu masa oleh Allah SWT dengan satu tujuan untuk menyerahkan diri kepada-Nya. Al-Quran tidak mengatakan apa-apa atau kita tidak sepatutnya memaham adam itu adalah manusia pertama di dunia. Itulah kita tahu secara saintifik ia adalah tidak benar
- r
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YT 93 : Ibrahim 14:4 dalam kontels ayat ini مِن bermaksud = tentang
وَمَاۤ اَرْسَلْنَا مِنْ رَّسُوْلٍ اِلَّا بِلِسَانِ قَوْمِهٖ ؕ
مِنْ = about = tentang;
وَمَاۤ اَرْسَلْنَا مِنْ رَّسُوْلٍ never have We sent [in this Quran] مِنْ (sometimes means about ) a messenger اِلَّا بِلِسَانِ قَوْمِه except in the بِلِسَانِ the locution of his قَوْمِه own people
وَمَاۤ اَرْسَلْنَا مِنْ رَّسُوْلٍ tidak pernah Kami utuskan [dalam Al-Quran ini] مِنْ (kadang-kadang bermaksud tentang) seorang rasul اِلَّا بِلِسَانِ قَوْمِه melainkan dalam بِلcuِسَمِهِ قَوْسَانِ
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YT 151 : Al-Jumu'ah 62:9 dalam kontels ayat ini مِن bermaksud = selepas
why is there مِنِ here in مِن يَوْمِ ٱلْجُمُعَةِ?
If I remove this مِن and say :
إِذَا نُودِىَ لِلصَّلَوٰةِ يَوْ ٱلْجُمُعَةِ
the meaning does not change according to the traditional interpretation
When the call for "Friday Prayer" is made / Apabila azan "Solat Jumaat" dibuat
The question is why did Allah SWT add this مِن here? The answer is: because it adds semantics it adds a change to the meaning of the whole sentence.
اِذَا نُوْدِيَ لِلصَّلٰوةِ مِنْ يَّوْمِ الْجُمُعَةِ
dalam kontels ayat ini مِن bermaksud = selepas
Al-Jumu'ah 62:9 Allah menggunakan istilah ءَامَنُوٓا۟ - يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ - orang yang beriman pada masa lalu tetapi mereka tidak semestinya masih beriman.
Al-Jumu'ah 62:10 Allah menggunakan قُضِيَتِ = فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ = Dan apabila difardhukan solat ke atas orang قُضِيَتِ = مؤمنون / And when prayer is obligatory on the believers, "Solat" telah diwajibkan ke atas orang-orang مؤمنون
مؤمنون - sifat berterusan sebagai pengikut Al-Quran yang gigih beriman terus berusaha mencari lebih banyak petunjuk
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يَسْتَحْيٖۤ
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تفصیل
Tafṣeel = Syntactic Segmentation
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بَعُوْضَةً
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الْبَيِّنَةُ َٰ َ
Al-Bay-yināt” = the instruments of deduction = the techniques for extracting evidence from the scripture = deduction technique
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الْحِكْمَةَ
is to avoid the willful, intention-caused disagreements!
To avoid confirmation bias
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Muslims, unfortunately, some of the Muslims did not hear this message. And some of the Muslims raise the status of the prophet (saws) to the point where they take him as intermediary between Allah (swt) and themselves.
مِنْ دُوْنِ اللّٰهِ
intermediaries
اَعْمَالَهُمْ
“the work through the verses of the scripture”
“Al Hudhud” is mentioning that they are ultimately seeking to connect with Allah (swt). But they have taken an intermediary. And therefore, here we have direct evidence that “Al Hudhud” is testifying that they're worshiping Allah (swt) but indirectly. And they are submitting themselves to that intermediary. So, what is that intermediary?
شَّمْسِ
means the source of illumination.
“Shams”لِلشَّمْسِ is used in the Quran in the Abrahamic locution meaning, in addition to its meaning as far as the regular sun. Of course, it means the sun but it means the source of illumination which is for communities of believers means the messenger.
The word “ مِنْ دُوْنِ” means the intermediary between person A and person B (or A and B) whatever A and B are.
“اَعْمَا” which is working on interpreting the verses.
“وَعَمِلُوا الصّٰلِحٰتِ”: This is an expression that's used very often “ِلَّا الَّذِيْنَ اٰمَنُوْا وَعَمِلُوا الصّٰلِحٰتِ”. We were told by the interpreters that “وَعَمِلُوا الصّٰلِحٰتِ” means do the good deeds such as charity or do zakat or prayers or “hajj” or whatever the good deeds are. And this is true. This is not wrong. you could take it that way if you want but in the Abrahamic locution, it goes beyond that. It means something more specific. Something very precise. It is a terminology that means you work through the verses.
the word “salaha” which is the gerund for “salihat” is the same gerund from which or which we use to derive a word called “mustalah”. Every Arabic speaking person knows this. “Mustalah” which is the same root, same gerund “salaha” is terminology. So, in the common Arabic, we use another version of the same word which is “mustalah” which is not the Quranic version. The Quranic version is “Saleh – Salaha”. Now, I have direct evidence for this. I am not speaking just as you know conjectures and theories. There is a direct evidence for this from the Quran. Insha Allahh when we talk about the story of “Nuh” and when Allahh (swt) tells him “Innahu 3amalon ghayru saleh”, this is what he is talking about. He is talking about how “Nuh” (AS) used a word in his Duaa that was outside the definition or the lexicon of the precise terminology that Allah (swt) taught “Nuh” (AS). so we will get back to that but for now this is the meaning according to the locution.
An-Naml 27:24
وَجَدْتُّهَا وَقَوْمَهَا يَسْجُدُوْنَ لِلشَّمْسِ مِنْ دُوْنِ اللّٰهِ وَزَيَّنَ لَهُمُ الشَّيْطٰنُ اَعْمَالَهُمْ فَصَدَّهُمْ عَنِ السَّبِيْلِ فَهُمْ لَا يَهْتَدُوْنَ ۙ
“مِنْ دُوْنِ اللّٰهِ”. It is an intermediary between human beings and Allah (swt). Therefore, it cannot be Allah (swt). Even though we believe Allah (swt) is a source of illumination. But the terminology assigns the word “شَّمْسِ” to messengers who bring the illumination from Allah (swt) to their people.
Now, they bring that illumination, it was supposed to be revelation for them to consume and peruse and learn from and keep applying even after the messenger is gone. But as we know, from our community, and from a lot of other communities, people end up worshiping their messengers.
يَسْجُدُوْنَ لِلشَّمْسِ مِنْ دُوْنِ اللّٰهِ
This is what this verse is talking about. They were worshiping the messenger. They were making their messenger so close to almighty Allah (swt). That the Hudhud described him as “يَسْجُدُوْنَ لِلشَّمْسِ مِنْ دُوْنِ اللّٰهِ
Yusuf 12:4
وَالْقَمَرَ رَاَيْتُهُمْ لِيْ سٰجِدِيْنَ
they fell in prostration to him. But it doesn't say for him as an intermediary between them and Allah (swt). Just they prostrated in submission to the message he brought. And then after Yussuf was gone, they reverted back to either their old ways or some of them remained as believers.
Yusuf 12:4
اِذْ قَالَ يُوْسُفُ لِاَبِيْهِ يٰۤاَبَتِ اِنِّيْ رَاَيْتُ اَحَدَ عَشَرَ كَوْكَبًا وَّالشَّمْسَ وَالْقَمَرَ رَاَيْتُهُمْ لِيْ سٰجِدِيْنَ
Shaytan has blocked them away from the correct way and as a result they cannot attain to guidance meaning they don't know how to seek guidance.
receive direct guidance from Allah (swt), when I think about this, this means all the knowledge we have, every single piece of knowledge we have, if it is to be used in the right way, and if it is correct knowledge, it comes from Allah (swt).
if it is going to mislead us, that means, it has been manipulated within our own head or through the various ways of misinforming ourselves. And then, we receive it in the wrong way.
وَزَيَّنَ لَهُمُ الشَّيْطٰنُ اَعْمَالَهُمْ
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