buntu syati'
A. Background
Qur'an not sent down in one space and time are devoid of value, but in a society which is loaded with different values and cultural and religious. As the scripture that confront society with culture and civilization continue to develop, in it there are verses faulty, eksatologi and society.
To be able to know what is contained in the Qur'an and become substance. Necessary understanding of the background and meaning of why al-Qur'an was revealed.
As for understanding the Qur'an is certainly in need of interpretation. Among the many commentators on the interpretation of the classical era is bintu Syati '. One of the basic methods proposed by bintu syati 'is the Koran must be studied and understood in its entirety as an entity with characteristics typical expression and style.
In this paper, we will explain a little bit about the thought of many professors who have studied the scientific interpretation through the history of his life, his books, and his struggle to develop the science of interpretation.
B. History of the Life of Bint al-Syati '
His name Dr. 'Aisha' Abd al-Rahman, who was best known as Bint al-Syati ', especially in the 1960s. He was born in the west of the Nile Delta. Bint al-Syati name 'is the pen name that he used when writing. The name was taken because he was born and raised on the banks of the Nile sungan. So that means the name means girls edge (of the river). Bint al-Syati 'was raised in a Muslim family devout and pious. Completed his higher education at Fouad I University, Cairo.
Bint al-Syati 'is widely known for his studies of the Arabic literature and the interpretation of the Koran. In the 1970s, he was a professor of literature and Arabic at the University of 'Ain Shams, Egypt. He also sometimes be a guest professor at the Public University Durman Sudan, Qarawiyyin University, Morocco. In addition, in 1960, he also had the opportunity to make presentations to the scholar in Rome, Algeria, New Delhi, Baghdad, Kuwait, Jerusalem, and Khartoum.
His works have been published covering her study of Abu al-'A'la al-Ma'ari, al-Khansa ', as well as biographies of the Prophet's mother, wives, daughters, and grandchildren and her great-grandfather. The work of exegesis, al-Tafasir al-Bayani lil al-Qur'an al-karim vol. 1 (1962), reprinted in 1966 and 1968. The pirated edition was published in Beirut. Volume II of the book of his commentary published in 1969 and received tremendous response. 'Aisha' Abd al-Rahman are expected bias continuing to study its interpretation to include all the verses of the Koran, not only limited to fourteen short letters that already publishes.
Assessment methods interpretation Bint al-Syati 'member influence on many people. In all honesty, he admits that his methods that he obtained from his teacher at the University of Fuad I, who later became her husband, namely Amin al-Khulli (died 1966).
C. Methods and principles
Bint al-Syathi believes that, (1) al-Qur`an explains itself by itself (al-Qur`an yufassir ba`dluhu ba`dl), (2) al-Qur`an must be studied and understood in its entirety as a unity with the characteristics of expression and style that is typical, (3) acceptance of the chronological order of al-Qur`an can provide historical information about the content of al-Qur`an without losing immortality value. Based on the three bases on the above ideas, Bint al-Syathi propose methods of exegesis, a metede to understand al-Qur`an objectively. According to him, this method is taken and developed from the principles of interpretation methods Am³n al-Khuli (1895-1966), consists of four steps;
1. Collect all the suras and verses related to the topics to be learned. The collection of the theme of the entire paragraph is not to deny the fact that al-Qur`an down within a period of time, the style of expression may vary from time to time with the subsequent first. Because, in fact, this is the only way most appropriate to capture the meaning of al-Qur`an.
2. The letter and the verses are then prepared in accordance with the chronology of the revelation, so that the description of the revelation and its place (asbab al-nuzul) can be known. However, al-nuzul asbab here is not seen as the cause of the decline in paragraph but only as contextual information associated with the revelation of a verse. That must be considered here is the generality of the words used are not the specificity of events revelation (al-`Ibrah bi`umûm al-lafzhi la bikhushûs¡ al-sabab). Therefore, there is no reason to say that the results of this method will not confuse the debate about asbab cleric al-nuzul.
3. To understand the instructions lafadz, because al-Qur`an in Arabic, then to look at the instructions in the original language that provides a sense of language for lafat-lafat used differently, then concluded the prompts to examine all forms lafat in it and to look for special and general context in the verses of the Qur`an as a whole. We use the analysis of language (semantics).
4. To understand the tough statements, the commentators have adhered to the meaning of the texts and the spirit (maqashid al-syar`i), then confronted the opinions of the commentators. However, only the opinions that are in line with the intent of text that can be received, in the interpretation that smelled sectarian and isra'iliyyat could be kept. According to Bint al-Syathi, the method is intended to break down the classical methods that interpret al-Qur`an is tartil, from verse to verse in sequence, because these classical methods at containing two drawbacks, (1) treat verse is atomistic individual regardless of the general context as a whole, whereas al-Qur`an is a unified whole, where the verses and letters intertwined with one another. (2) the possible entry of its own commentators ideas that are inconsistent with the purposes of paragraphs truth.
D. Application Interpretation
a. Surah ad-Dhuha
(1). Demi sepenggalahan sun rise, (2) .And after night if it has been mute (dark)
The commentators agreed that the background of the decline in letter ad-Duha is a delay in the revelation to the Prophet. Which, because it is the Prophet felt heavy and troubled.
Surah ad-Dhuha starting with the letter Wawu Qasam. According to scholars earlier every oath in the Qur'an implies the glorification of muqsambih (object digunakanuntukbersumpah).
When the disbelievers alleged that the Lord has already left and hated him, as if God said, "Kemukakanalasanmu", but they can not afford. So that there should be an oath that God does not leave and does not hate the Messenger.
According bintu Syathi ', at the time of Duha gained life and vegetation stretched. It means that at the time of Duha living creatures have risen from their resting to return to activity. While at night the power of the souls to rest and get ready to face tomorrow.
If the language according to the pronunciation dhuha contains the possibility of more than one meaning, the science of the beauty of the language does not allow except to give a meaning to one state (a), which with the pronunciation can not stand alone, not with each other.
Language defines dhuha a certain time during the day, and with that also named Duha prayer because it was done at that time. The use of most of the words Duha is to indicate a specific time of the early afternoon less than the increase in the afternoon is when the sun has been perfectly explained.
In the Qur'an, the word dhuha used as opposed to the word 'asyiyyah (senjahari). As in Surah an-Nazi'at paragraph 46.
•
(46). On the day of the Day of Resurrection they saw it, they feel as if they did not stay (in the world) but (briefly) in the late afternoon or early morning.
The Qur'an also use it as zharfzaman (keteranganwaktu) for some time during hari.Seperti in a letter al-A'raf verse 98.
(98). Or whether the people of the towns feel secure from the coming of our torment to them at the time the sun rises sepenggalahan when they are playing?
And a letter Taha verse 59.
• •
(59). He said: "The time for the meeting (We are) you it is at the feast, and be collected human sepenggalahan sun rises".
In this verse can be seen that Moses set a meeting one day, while the time of special mention is the time Duha. So said Duha not ditafsiri as daylight entirely.
Moreover, in a letter Shams in which Allah swears by the sun and dhuhanya, its meaning can not be seen would be perfect if it is interpreted by the day, because time is the time membentangnya dhuha sun.
The meaning of any al-Lail is tranquility or calmness night. That is in accordance with the situation bayani and not dating or turning away the night as stated by the commentators. This word sense as the antonym of the word Duha, word al-Lail is a moment of tranquility and stillness of the night.
According bintu Syathi ', qasam with' Duha 'and' night when it was desolate 'is a concrete explanation for the image and reality can be seen, which is prepared for a comparable situation is not concrete and can not be viewed. Ie after the cessation of revelation appears bright.
b. Surat al-Takatsur
This includes Meccan surah surah, without dispute, is a sixteenth surah in in order nuzul, according to the famous. This letter fell after the letter Kauthar in it illustrated the dominance of Susana threats and warnings, where explanations using an expression that definitely and decisively to strengthen accusations and threats.
Al-takatsur interpreted in two places with "excessive and reproduce something". Al-Razi and al-tafakhur make (pride) and al-takatsur as something coherent. This is not consistent with the composition of verse al-Hadid, who menggandengakn al-tafakkur with al-takatsur.
Interpreting this as a repetition hand arrangement, eliminating the grandeur and depth of the composition of verse. In the dictionary Lisan al-written, that that Arabic uses katsaruhu al-ma'a and istikhrahu iyyahu, if he wants a lot of water for himself, albeit a little treasure. With this meaning, al-takatsur in verse al-Hadid, interpreted by the greed of property, wealth of the world, and attempts to mengutamakannya. It was not just a boast-megahan, but on par with the crime world, in addition to the game vain, busyness, neglect, false jewelry and boast megahan filled with deception.
(2). Until you come to the graves.
Hatta said this means al-ghayyah (peak), since the peak of takatsur is visiting graves, and nothing behind it except greed kematianyang been determined. Qur'an has described the result of takatsur (redundant). They came on the anniversary of its peak, with a shortened distance of both, and rapid movement, even surprising, of takatsur to maqabir.
The Qur'an does not use the word al-ziarahkecuali in paragraph Takatsur. But from the material contained tazawaru meaning tazwarru (skew) in Surah al-Kahf:
• •
(18:17). And you'll see the sun when it rises, leaning from their cave to the right, and when the sun sets away from them to the left is they are in a wide place in the cave
Al-Zur is sleaze and deviate from the truth, contained in the following verses.
(25: 4.) Verily they has been doing a great injustice and lies.
(25:72). And those who do not give false testimony, and when they meet up with (those) whose deeds were not meritorious, they went through (only) to keep her honor.
(22:30). So shun ye are unclean idols and shun false words.
•
(58: 2). and Truly they sincerely utter a word wrongdoing and falsehood. That al-zur material that is in the Koran. Instructions physical according to the language is biased and bent. While al-Zawar is crooked. Al-zaur and al-zaur, who saw the end of the eyes or the person who bent his back if exhausted on the way. The physical origin makes all use of al-zur in terms of crookedness. Then it was said zara al-qauma ziyaratan (he inclines and turn on a clan), whereas al-zur was deviating from the truth. Then use the word ituuntuk matters relating to apostasy and shirk (associating partners with Allah).
Maybe you find the engineering style in using al-maqabir here solely suitability for al-takatsur voice. Experts balaghah conformity may feel that, and we also feel like they are, on the composition of the strains of this fashilah. But if al-maqabir in verse al-takatsur also just to keep fashilah alone?
Al-maqabir is the plural of al-Maqbarah, a collection of graves. And its use is required literal meaning here is that according to the wording of al-takasur which indicates the end of what is contested by those who are excessive, ie mortal earthly pleasures. Therein, the gathering place of the grave, the place being gathered bones and corpses of different ages, classes, degrees, and age. These instructions are so broad, general, and universal, so it may not be replaced by pronunciations al-qubur which is jakmak dar qabr and Maqbarah, made a clear choice to the description of the Qur'an al-maqabir on al-qubur, when he speaks about the purpose of those vying to multiply wealth. Then they turned to a man berhimpunnya, namely the collection of bodies and people who are traveling to visit there.
Appreciation for maqabir with qubur, influenced by their methodology to provide mufradat (vocabulary) of the Qur'an lafziah and leksiakal, regardless of the context and the secret bayani (description) of his, even apart from the use of Qur'anic. And pengguanaan maqabir here just for the similarity of words and rhythm of the sound alone. But thus contains the meaning of harmony between takatsur and maqabir, including breadth, universality and generality. That information is privileged, compact, saving lesson about death, and warnings, there are only four words to shock people who are immersed in the life of the world. They gasped when she heard "the public cemetery" is implied by the verse "exaggerated and ignore you".
E. Conclusion
Dr. 'Aisha' Abdurrahman, known by the name of Bint Syathi ', which has established itself because of his studies of literature and interpretation of the Koran. He is a professor of literature and Arabic in the university 'Ayn Shams in Egypt. Assessment methods interpretation Bint Syathi 'member a major influence on many people. The principles and methods performed by Bint Syathi 'are: (1) First, a simple principle in practice can not be as simple as "some verses of the Qur'an to interpret some of the other verses. (2) Second, the method can be called as the absurd method, the method of linking word or verse with a word or paragraph that is nearby. (3) Third, the principle that a ibrah or provision of a problem based on sound generally lafadz or text, not their special seba. (4) Fourth, the belief that the words in the Arabic language of the Koran there are no synonyms. One word has only one meaning. If someone tries to try to replace the words of the Koran, the Koran will kehilangna efektifasinya, truth, beauty, and its essence.
It is clear that the approach proposed by Bint Syathi 'there are a method of modern interpretation of the Koran. Although penafsiaran him according to the rules of classical interpretation. This method has brought a new atmosphere of freshness in the field of interpretation of the Koran in modern times. And the methods developed Bint Syathi 'This seems obvious prudential deliberately set in order to give al-Qur'an speaks about himself, and that scripture was understood in ways that most directly as Arabs at the time life of the Prophet Muhammad.
BIBLIOGRAPHY
Bint al-Syathi, Tafsir bint al-Syati, trans. Muzakir, (Bandung, Mizan, 1996)
Drs.H.M.Yusron. MA.dkk. Study of the Book of Tafsir kotemporer, (Yogyakarta, patio, 2006)
biografi bintu syati, aisyah binti syati, penafsiran manusia menurut aisyah bint syati, makalah bintu syati, binti syati
Qur'an not sent down in one space and time are devoid of value, but in a society which is loaded with different values and cultural and religious. As the scripture that confront society with culture and civilization continue to develop, in it there are verses faulty, eksatologi and society.
To be able to know what is contained in the Qur'an and become substance. Necessary understanding of the background and meaning of why al-Qur'an was revealed.
As for understanding the Qur'an is certainly in need of interpretation. Among the many commentators on the interpretation of the classical era is bintu Syati '. One of the basic methods proposed by bintu syati 'is the Koran must be studied and understood in its entirety as an entity with characteristics typical expression and style.
In this paper, we will explain a little bit about the thought of many professors who have studied the scientific interpretation through the history of his life, his books, and his struggle to develop the science of interpretation.
B. History of the Life of Bint al-Syati '
His name Dr. 'Aisha' Abd al-Rahman, who was best known as Bint al-Syati ', especially in the 1960s. He was born in the west of the Nile Delta. Bint al-Syati name 'is the pen name that he used when writing. The name was taken because he was born and raised on the banks of the Nile sungan. So that means the name means girls edge (of the river). Bint al-Syati 'was raised in a Muslim family devout and pious. Completed his higher education at Fouad I University, Cairo.
Bint al-Syati 'is widely known for his studies of the Arabic literature and the interpretation of the Koran. In the 1970s, he was a professor of literature and Arabic at the University of 'Ain Shams, Egypt. He also sometimes be a guest professor at the Public University Durman Sudan, Qarawiyyin University, Morocco. In addition, in 1960, he also had the opportunity to make presentations to the scholar in Rome, Algeria, New Delhi, Baghdad, Kuwait, Jerusalem, and Khartoum.
His works have been published covering her study of Abu al-'A'la al-Ma'ari, al-Khansa ', as well as biographies of the Prophet's mother, wives, daughters, and grandchildren and her great-grandfather. The work of exegesis, al-Tafasir al-Bayani lil al-Qur'an al-karim vol. 1 (1962), reprinted in 1966 and 1968. The pirated edition was published in Beirut. Volume II of the book of his commentary published in 1969 and received tremendous response. 'Aisha' Abd al-Rahman are expected bias continuing to study its interpretation to include all the verses of the Koran, not only limited to fourteen short letters that already publishes.
Assessment methods interpretation Bint al-Syati 'member influence on many people. In all honesty, he admits that his methods that he obtained from his teacher at the University of Fuad I, who later became her husband, namely Amin al-Khulli (died 1966).
C. Methods and principles
Bint al-Syathi believes that, (1) al-Qur`an explains itself by itself (al-Qur`an yufassir ba`dluhu ba`dl), (2) al-Qur`an must be studied and understood in its entirety as a unity with the characteristics of expression and style that is typical, (3) acceptance of the chronological order of al-Qur`an can provide historical information about the content of al-Qur`an without losing immortality value. Based on the three bases on the above ideas, Bint al-Syathi propose methods of exegesis, a metede to understand al-Qur`an objectively. According to him, this method is taken and developed from the principles of interpretation methods Am³n al-Khuli (1895-1966), consists of four steps;
1. Collect all the suras and verses related to the topics to be learned. The collection of the theme of the entire paragraph is not to deny the fact that al-Qur`an down within a period of time, the style of expression may vary from time to time with the subsequent first. Because, in fact, this is the only way most appropriate to capture the meaning of al-Qur`an.
2. The letter and the verses are then prepared in accordance with the chronology of the revelation, so that the description of the revelation and its place (asbab al-nuzul) can be known. However, al-nuzul asbab here is not seen as the cause of the decline in paragraph but only as contextual information associated with the revelation of a verse. That must be considered here is the generality of the words used are not the specificity of events revelation (al-`Ibrah bi`umûm al-lafzhi la bikhushûs¡ al-sabab). Therefore, there is no reason to say that the results of this method will not confuse the debate about asbab cleric al-nuzul.
3. To understand the instructions lafadz, because al-Qur`an in Arabic, then to look at the instructions in the original language that provides a sense of language for lafat-lafat used differently, then concluded the prompts to examine all forms lafat in it and to look for special and general context in the verses of the Qur`an as a whole. We use the analysis of language (semantics).
4. To understand the tough statements, the commentators have adhered to the meaning of the texts and the spirit (maqashid al-syar`i), then confronted the opinions of the commentators. However, only the opinions that are in line with the intent of text that can be received, in the interpretation that smelled sectarian and isra'iliyyat could be kept. According to Bint al-Syathi, the method is intended to break down the classical methods that interpret al-Qur`an is tartil, from verse to verse in sequence, because these classical methods at containing two drawbacks, (1) treat verse is atomistic individual regardless of the general context as a whole, whereas al-Qur`an is a unified whole, where the verses and letters intertwined with one another. (2) the possible entry of its own commentators ideas that are inconsistent with the purposes of paragraphs truth.
D. Application Interpretation
a. Surah ad-Dhuha
(1). Demi sepenggalahan sun rise, (2) .And after night if it has been mute (dark)
The commentators agreed that the background of the decline in letter ad-Duha is a delay in the revelation to the Prophet. Which, because it is the Prophet felt heavy and troubled.
Surah ad-Dhuha starting with the letter Wawu Qasam. According to scholars earlier every oath in the Qur'an implies the glorification of muqsambih (object digunakanuntukbersumpah).
When the disbelievers alleged that the Lord has already left and hated him, as if God said, "Kemukakanalasanmu", but they can not afford. So that there should be an oath that God does not leave and does not hate the Messenger.
According bintu Syathi ', at the time of Duha gained life and vegetation stretched. It means that at the time of Duha living creatures have risen from their resting to return to activity. While at night the power of the souls to rest and get ready to face tomorrow.
If the language according to the pronunciation dhuha contains the possibility of more than one meaning, the science of the beauty of the language does not allow except to give a meaning to one state (a), which with the pronunciation can not stand alone, not with each other.
Language defines dhuha a certain time during the day, and with that also named Duha prayer because it was done at that time. The use of most of the words Duha is to indicate a specific time of the early afternoon less than the increase in the afternoon is when the sun has been perfectly explained.
In the Qur'an, the word dhuha used as opposed to the word 'asyiyyah (senjahari). As in Surah an-Nazi'at paragraph 46.
•
(46). On the day of the Day of Resurrection they saw it, they feel as if they did not stay (in the world) but (briefly) in the late afternoon or early morning.
The Qur'an also use it as zharfzaman (keteranganwaktu) for some time during hari.Seperti in a letter al-A'raf verse 98.
(98). Or whether the people of the towns feel secure from the coming of our torment to them at the time the sun rises sepenggalahan when they are playing?
And a letter Taha verse 59.
• •
(59). He said: "The time for the meeting (We are) you it is at the feast, and be collected human sepenggalahan sun rises".
In this verse can be seen that Moses set a meeting one day, while the time of special mention is the time Duha. So said Duha not ditafsiri as daylight entirely.
Moreover, in a letter Shams in which Allah swears by the sun and dhuhanya, its meaning can not be seen would be perfect if it is interpreted by the day, because time is the time membentangnya dhuha sun.
The meaning of any al-Lail is tranquility or calmness night. That is in accordance with the situation bayani and not dating or turning away the night as stated by the commentators. This word sense as the antonym of the word Duha, word al-Lail is a moment of tranquility and stillness of the night.
According bintu Syathi ', qasam with' Duha 'and' night when it was desolate 'is a concrete explanation for the image and reality can be seen, which is prepared for a comparable situation is not concrete and can not be viewed. Ie after the cessation of revelation appears bright.
b. Surat al-Takatsur
This includes Meccan surah surah, without dispute, is a sixteenth surah in in order nuzul, according to the famous. This letter fell after the letter Kauthar in it illustrated the dominance of Susana threats and warnings, where explanations using an expression that definitely and decisively to strengthen accusations and threats.
Al-takatsur interpreted in two places with "excessive and reproduce something". Al-Razi and al-tafakhur make (pride) and al-takatsur as something coherent. This is not consistent with the composition of verse al-Hadid, who menggandengakn al-tafakkur with al-takatsur.
Interpreting this as a repetition hand arrangement, eliminating the grandeur and depth of the composition of verse. In the dictionary Lisan al-written, that that Arabic uses katsaruhu al-ma'a and istikhrahu iyyahu, if he wants a lot of water for himself, albeit a little treasure. With this meaning, al-takatsur in verse al-Hadid, interpreted by the greed of property, wealth of the world, and attempts to mengutamakannya. It was not just a boast-megahan, but on par with the crime world, in addition to the game vain, busyness, neglect, false jewelry and boast megahan filled with deception.
(2). Until you come to the graves.
Hatta said this means al-ghayyah (peak), since the peak of takatsur is visiting graves, and nothing behind it except greed kematianyang been determined. Qur'an has described the result of takatsur (redundant). They came on the anniversary of its peak, with a shortened distance of both, and rapid movement, even surprising, of takatsur to maqabir.
The Qur'an does not use the word al-ziarahkecuali in paragraph Takatsur. But from the material contained tazawaru meaning tazwarru (skew) in Surah al-Kahf:
• •
(18:17). And you'll see the sun when it rises, leaning from their cave to the right, and when the sun sets away from them to the left is they are in a wide place in the cave
Al-Zur is sleaze and deviate from the truth, contained in the following verses.
(25: 4.) Verily they has been doing a great injustice and lies.
(25:72). And those who do not give false testimony, and when they meet up with (those) whose deeds were not meritorious, they went through (only) to keep her honor.
(22:30). So shun ye are unclean idols and shun false words.
•
(58: 2). and Truly they sincerely utter a word wrongdoing and falsehood. That al-zur material that is in the Koran. Instructions physical according to the language is biased and bent. While al-Zawar is crooked. Al-zaur and al-zaur, who saw the end of the eyes or the person who bent his back if exhausted on the way. The physical origin makes all use of al-zur in terms of crookedness. Then it was said zara al-qauma ziyaratan (he inclines and turn on a clan), whereas al-zur was deviating from the truth. Then use the word ituuntuk matters relating to apostasy and shirk (associating partners with Allah).
Maybe you find the engineering style in using al-maqabir here solely suitability for al-takatsur voice. Experts balaghah conformity may feel that, and we also feel like they are, on the composition of the strains of this fashilah. But if al-maqabir in verse al-takatsur also just to keep fashilah alone?
Al-maqabir is the plural of al-Maqbarah, a collection of graves. And its use is required literal meaning here is that according to the wording of al-takasur which indicates the end of what is contested by those who are excessive, ie mortal earthly pleasures. Therein, the gathering place of the grave, the place being gathered bones and corpses of different ages, classes, degrees, and age. These instructions are so broad, general, and universal, so it may not be replaced by pronunciations al-qubur which is jakmak dar qabr and Maqbarah, made a clear choice to the description of the Qur'an al-maqabir on al-qubur, when he speaks about the purpose of those vying to multiply wealth. Then they turned to a man berhimpunnya, namely the collection of bodies and people who are traveling to visit there.
Appreciation for maqabir with qubur, influenced by their methodology to provide mufradat (vocabulary) of the Qur'an lafziah and leksiakal, regardless of the context and the secret bayani (description) of his, even apart from the use of Qur'anic. And pengguanaan maqabir here just for the similarity of words and rhythm of the sound alone. But thus contains the meaning of harmony between takatsur and maqabir, including breadth, universality and generality. That information is privileged, compact, saving lesson about death, and warnings, there are only four words to shock people who are immersed in the life of the world. They gasped when she heard "the public cemetery" is implied by the verse "exaggerated and ignore you".
E. Conclusion
Dr. 'Aisha' Abdurrahman, known by the name of Bint Syathi ', which has established itself because of his studies of literature and interpretation of the Koran. He is a professor of literature and Arabic in the university 'Ayn Shams in Egypt. Assessment methods interpretation Bint Syathi 'member a major influence on many people. The principles and methods performed by Bint Syathi 'are: (1) First, a simple principle in practice can not be as simple as "some verses of the Qur'an to interpret some of the other verses. (2) Second, the method can be called as the absurd method, the method of linking word or verse with a word or paragraph that is nearby. (3) Third, the principle that a ibrah or provision of a problem based on sound generally lafadz or text, not their special seba. (4) Fourth, the belief that the words in the Arabic language of the Koran there are no synonyms. One word has only one meaning. If someone tries to try to replace the words of the Koran, the Koran will kehilangna efektifasinya, truth, beauty, and its essence.
It is clear that the approach proposed by Bint Syathi 'there are a method of modern interpretation of the Koran. Although penafsiaran him according to the rules of classical interpretation. This method has brought a new atmosphere of freshness in the field of interpretation of the Koran in modern times. And the methods developed Bint Syathi 'This seems obvious prudential deliberately set in order to give al-Qur'an speaks about himself, and that scripture was understood in ways that most directly as Arabs at the time life of the Prophet Muhammad.
BIBLIOGRAPHY
Bint al-Syathi, Tafsir bint al-Syati, trans. Muzakir, (Bandung, Mizan, 1996)
Drs.H.M.Yusron. MA.dkk. Study of the Book of Tafsir kotemporer, (Yogyakarta, patio, 2006)
biografi bintu syati, aisyah binti syati, penafsiran manusia menurut aisyah bint syati, makalah bintu syati, binti syati
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