Allah Ta'aalaa said in Surah Al Baqoroh verse 2:
ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ
"This book
(Al Quran) has no doubt in him; instructions for those who fear ".
In the above verse there is the word "dzaalika", which is the entry into the discussion of Isim Isyaroh (the word point) in Arabic. “ذَلِكَ” (Dzaalika / it) to denote something distant on the Mudzakar (male / male punished) object, which is mufrod (in the singular). If you want to use the isim isyarah to show something close to the Mufrod Mudzakar object, the word "هَذَا" (Hadzaa / this means) is used.
I will collect the opinions of the scholars of interpretation in interpreting the Word of God above "Dzaalika Al-Kitaabu". And in the meantime I have only received 3 opinions regarding the interpretation of the word "Dzaalika" as follows:
Dzaalika means Hadza, this opinion is attributed to the majority of tafsir scholars as said by Imam Ath-Tabari in his tafsir book, he said:
قال عامّة المفسرين: تأويل قول الله تعالى (ذلك الكتاب): هذا الكتاب
"The majority of scholars interpreted the words of Allah Subhanahu wa Ta'alaa" Dzaalika Al-Kitaabu "with" Hadza Al-Kitaabu "".
Then he mentioned sanadnya who Aimah Mufassiriin both from among friends and tabi'in who had that opinion. Imam Ibn Kathir in his tafsir book has listed Aimah's names as follows:
قَالَ ابْنُ جُرَيج: قَالَ ابْنُ عَبَّاسٍ: “ذَلِكَ الْكِتَابُ”: هَذَا الْكِتَابُ. وَكَذَا قَالَ مُجَاهِدٌ ، وَعِكْرِمَةُ ، وَسَعِيدُ بْنُ جُبَيْرٍ ، وَالسُّدِّيُّ وَعِكْرِمَةُ ، وَسَعِيدُ بْنُ جُبَيْرٍ ، وَالسُّدِّيُّ وَمُسَاتِلُ بْنُ جُبَيْرٍ ، وَالسُّدِّيُّ وَمُسَاتِلُ بْنُ جنْ
"Ibn Juraij said, Ibn Abbas said" Dzaalika Al-Kitaabu "means" Hadzaa Al-Kitaabu ". Likewise, what was said by Mujaahid, Ikrimah, Sa'id bin Jubair, As-Sudiy, Muqootil bin Hayyaan, Zaid bin Aslam and Ibn Juraij ".
If someone asks what the reason is that Dzaalika (it) means Hadzaa (this), whereas Dzaalika is to show something that has not been described (ghoiru Mu'ayyan) and was not present at the time of discussion, while Hadzaa is to show something that is described (Mu'ayyan ) and was present at the time of the conversation?
Then Imam Ath-Tabari has answered that both can be used if they are felt to have the meaning of closeness, so that it seems as if they are present to the object being spoken to. Then Imam Ath-Tabari gave an example of verses 48 & 49 in Surah Shod:
وَاذْكُرْ إِسْمَاعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ وَكُلٌّ مِنَ الْأَخْيَارِ (48) هَذَا ذِكْرٌ وَإِنَّ لِلْمُتَّق
"And remember Ismail, Ilyasa" and Zulkifli. All of them include the kindest people. Mention This (it is their honor). And indeed for those who fear really (provided) a good place to return ”.
In the above verse about the story of Prophet Ismail, Ilyasa 'and Zulkifli is showing a distant signal, because they are not present, but because the story seems close, then the sentence "hadzaa dzikrun" is used.
Meanwhile, Imam Ibn Kathir mentioned a simple reason, namely Arabs used to exchange the use of Hadzaa and Dzaalika in their daily speech and writing.
Imam Ibn Uthaimin in his tafsir book entitled Tafsir Al Fatihah and Al Baqoroh ", when interpreting Dzaalika, he mentioned that" Dzaa "shows the isim isyaroh," laam "to show far, that's why some call it Laamul Ba'id, while" Kaaf "To show to whom the object of conversation.
Imam Ibn Uthaimin mentioned 3 opinions regarding the use / change of "Kaaf" according to the object being spoken to, one opinion said that whatever the object was, either male or female, either 1 person, 2 people or plural (more than 2 people) still used "Dzaalika".
So that the meaning for the interpretation of the above verse, he said is:
والخطاب في قوله تعالى: {ذلك} لكل مخاطب يصح أن يوجه إليه الخطاب ؛ والمعنى: ذلك أيها الإنسان المخاطَب
"Al-Khithoob (object to talk to) in His Word" Dzaalika "is for everyone who can be spoken to, so the meaning" is O human who can be spoken to .. ".
Al-'Alamah Jaabir bin Musa, known as Abu Bakr Al-Jazairiy in his commentary book entitled "Aisaru At-Tafaasiir lil Kalaami Al-'Aliyyi Al-Kabiir" has another opinion, he said:
{ذَلِكَ}: هذا ، وإنما عُدل عن لفظ هذا إلى ذلك. لما تفيده الإشارة بلام البعد من علو المنزلة وارتفاع القدر والشأن
"Dzaalika" is "Hadzaa" (this), the reason for changing the word hadzaa to Dzaalika, is because the sign on the laam ba'id is useful to show the height of the position and the level of this problem (namely the Kitabullah) ".
In my opinion, we don't need to confuse any of the above opinions, because the three of them strengthen each other, because the Qur'an is a book that is familiar to the believers so that it is close and has even become part of their daily routine both by reading it and studying and trying to practice it. contents.
Therefore, one of the names of the Al-Qur'an is Adh-Dzikir and for those who believe when it is mentioned the verse of the Al-Qur'an, they will be thrilled.
Al-Qur'an is also intended by Allah as guidance / guidance and guidance for all humans, as His Word:
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ
"(The specified days are) the month of Ramadan, the month in which the Qur'an was revealed as a guide for humans and explanations regarding that guidance and differentiation (between the right and the false)" (Surah Al Baqoroh: 185).
Even not only for humans, but the Qur'an is also a guide for the jinn, as His Word:
قل أوحي إلي أنه استمع نفر من الجن فقالوا إنا سمعنا قرآنا عجبا (1) يهدي إلى الرشد فآمنا به ولن نشرك بربنا أحدا (2)
Say (O Muhammad): "It has been revealed to you that: have listened to a group of jinn (about the Koran), then they say: Verily we have heard the amazing Quran, (which) instructs on the right path, then we believe in him. And we will never associate anyone with our Lord ”(QS. Al Jinn: 1-2).
Then the Qur'an also has a high position in Islam, that Allah has revealed the whole Qur'an in its entirety at first in baitul 'Izzah in the heavens of the world, then it was revealed to the Prophet sallallahu' alaihi wa Salaam gradually through the angel Gabriel during approximately 23 years, based on the hadith mauquf from Ibn Abbas Rodhiyallahu 'anhu where he said:
أنزل القرآن جملة واحدة في ليلة القدر إلى السماء الدنيا, وكان بموقع النجوم, وكان الله ينزله على رسول الله صلى الله عليه وسلم بعضه في أثر بعض
"Al Qur'an was revealed in its entirety on the night of lailatul qodar to the sky of the world - a sky with stars in it -, then Allah sent it down to Rasulullah Sholallahu 'alaihi wa Salaam little by little" (Narrated by Al Hakim and other than that, he considered it sahih on the terms Bukhori & Muslim, and this was approved by Imam Adz-Dzahabi).
In another narration, he descended at Baitul Izzah, the world's sky, then Jibril alaihis Salam sent him down gradually to the Prophet Sholallahu 'alaihi wa Salaam. Even this Al Qur'an, is stored in the Lauhul Mahfuudz as in His Word:
بَلْ هُوَ قُرْآنٌ مَجِيدٌ (21) فِي لَوْحٍ مَحْفُوظٍ (22)
In fact, what they denied was the glorious Al Quran, which was (stored) in the Law Mahfuz. (Surah Al Buruuj: 21-22).
Said Imam As-Sa'di in his commentary book entitled "Taisiir Al-Karriim Ar-Rahmaan fii Tafsiir Kalaami Al-Manaan" about the above verse:
{فِي لَوْحٍ مَحْفُوظٍ} من التغيير والزيادة والنقص ، ومحفوظ من الشياطين ، وهو: اللوح المحفوظ الذي قد أثبيت الله أبيت الله.
وهذا يدل على جلالة القرآن وجزالته ، ورفعة قدره عند الله تعالى ، والله أعلم.
"In lauhul mahfuudz" that is guarded from changes, both addition and subtraction and awake from syaithon, he is lauhul mahfuudz whom Allah has solidified everything on him. This shows the majesty and glory as well as the elevation of the Qur'an by Allah Subhanahu wa Ta'alaa ". Wallahul A'lam.
Source : https://ikhwahmedia.wordpress.com/2016/12/17/kajian-isim-isyarah-pada-ayat-ke-2-surat-al-baqoroh/
