Jami 'al-Bayan' an Tawili Ayi al-Quran or Ja'mi 'al-Bayan fi Tafsir al-Quran was written by Al-Tabari in the late third century of hijriah (around 9 AD). The naming of this work with Jami 'al-Bayan ‘an Ta'wili Ayi al-Quran indicates that this interpretation contains a collection of commentary opinions from previous generations. Meanwhile, the use of the term "Ta'wil" in the title of this tafsir also means Tafsir.
The scientific trend at that time did not yet have a different definition between the terms tafsir and ta'wil. Later, the two terms were separated with different definitions. Interpretation means explanation, disclosure, and logical meaning disclosure based on written instructions. Meanwhile Ta'wil is an effort to understand the holy verse by making the text a metaphorical text.
Ahmad Al Hufi argues that Al Tabari wrote this commentary before he wrote the magnum opus in the field of history, Tarikh al-Umam wa al-Mulk. Al-Tabari dictated this work in front of his students from 283 AH to 290 AH. This commentary was first printed modernly in 1903 in Egypt in 30 volumes and was reprinted more than once.
Rosihon Anwar in his book, Tracking the Elements of Israiliyyat in Tafsir Ath-Tabari and Tafsir Ibn Katsir, reveals that it is said that originally this book numbered 30,000 juz and - while citing the opinion of Ibn As Subkiy - the current book (30 juz) is a summary of the book the original.
Meanwhile, Sheikh Kholil Muhyiddin al-Mayyis in the introduction to this work reproduces the history of Khatib Al Baghdadi, who said that Al-Tabari once asked his students if they were willing to study his 30,000 pieces of work (not juz as reported by Rosihon Anwar).
The students then commented that it could be that the age had run out before the interpretation was finished. It is on this basis that this work has been reduced to 30 juz.
The second opinion seems more reasonable than the first opinion. It is difficult to imagine a work - no matter how great - reaches the number of 30,000 juz. Even though one juz in this interpretation reaches around 400 pieces.
Perhaps the first opinion was born as a form of extraordinary admiration for this work. Don't Middle Eastern societies have a habit of using hyperbole to express admiration?
This work is the only one of the oldest works of interpretation that can be accessed completely to date. This does not mean that prior to Al-Tabariy there were never any interpretive works. Because since the time of friends, there has been a tendency to study interpretation and exegetical activities have been carried out.
In fact, in the mass of 'Umar bin Abdul Aziz (one of the caliphs of the Umayyah dynasty) interpretation was codified together with the hadith book and became one of the chapters of discussion under the title (Kitab al-Tafsir).
Jami 'al-Bayan occupies the best intellectual position among Muslims. Muslim scholars agree to call this work the great interpretation of all time, min ajli al-Tafasir wa a'dzamuha. The specialty of this work lies in the methodology used by Al-Tabari.
The systematization of writing and consistency in the methodological application of Al-Tabari was something completely new at that time. Although critical notes on this work have been expressed by several Muslim scholars, in fact the consensus on the features of this book has never been shaken.
Another feature of this work lies in the completeness of the narrative isnad (chain of narrations). Although on the other hand, the isnad used by Al-Tabari is often questionable for its quality. A Muslim scholar, Muhammad Hussein Adz Dzahabi, gave a critical note on the pathway of passage used by Al-Tabari, which lasted 15 pages.
He considered Al-Tabari to be less careful when accepting isnad that came from non-Islamic traditions (israiliyyat). This carelessness can be seen because Al-Tabari did not detail the capacity, credibility, integrity and background of the life of the narrators he listed. Al-Tabari often "silenced" these reports without explaining their validity.
For people like Al Tabari or those who understand the intricacies of narrating things like the one above, it is not so disturbing. With their intellectual abilities they can independently verify and test their validity.
However, for the lay reader this could have a different effect. A cautionary attitude in reading history from sources other than Islam is required. However, the intellectual honesty of Al Tabari when including the isnad as it is should be "thumbs up".
Muhammad Quraish Shihab (an expert commentator from Indonesia) highlighted the linguistic approach used by classical commentators, including Al-Tabari. According to him, this approach has two weaknesses.
First, an approach like this often "embodies" the commentators on the lengthy description of language and literature, so that the main messages of the Koran are often "blurred" in the gaps in the description.
And second, often the chronology of the passage of verses - especially the law verses relating to the nasikh-mansukh - is completely ignored. So it is as if the verse that came down was not in one time or in the midst of a society without culture.
While on the other hand, this linguistic approach has several advantages. First, the emphasis on the importance of understanding the Koran from the language aspect when it was revealed. Second, the explanation on the accuracy of the editorial used in delivering the messages. And third, binding the interpreter in a linguistic frame, thereby minimizing excessive subjectivity.
The use of the bi al-Ma'tsur style of interpretation in Jami 'al-Bayan has received serious praise from Western scholars. Ibrerry Watt considers that Al-Tabari's interpretation is the best traditional interpretation. Meanwhile Noldeke said that if only he had the complete interpretation, he would not need another interpretation.
Watt and Noldeke represent western thinking on this work. According to them, Al-Tabari is considered to be very instrumental in collecting traditional interpretations that have developed in the Islamic world.
The methodological attempt to confront various interpretive ideas is a very clever one. Al-Tabari not only wrote a description of the interpretation of the previous generation's version, but also analyzed and determined the choice of interpretation, even his own opinion.
Read : Islamic Dream Interpretation Ibn Sirin
Source : https://jalandamai.org/tafsir-alquran-paling-tua.html
