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Chapter 5: Current mis-interpretation of al-Qur’an. |
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2. Not observing the unique language of al-Qur’an.
Al-Qur’an is not merely an Arabic book rather each word in it has been chosen and organised carefully. This is why al-Qur’an has its unique language and meaning. One verse in al-Qur’an could encompass a few explanations. Therefore, to interpret al-Qur’an we need to understand not only Arabic language but also the language of al-Qur’an. Amongst the common mistake done today is neglecting this unique language of al-Qur’an in the process of interpreting.
For example, some say[1] that Isra’ and Mi’raj was only a dream experienced by Rasulullah Shallallahu ‘alaihi Wasallam because the relevant verse does not mention it was actually a physical journey. The verse that they mean:
Glorified is He Who took His slave (Muhammad) for a journey by night from al-Masjid Al-Haram (at Makkah) to al-Masjid Al-Aqsa (in Jerusalem)…… [al-Isra’ 17:01]
If we observe the language of al-Qur’an it would be very clear that Isra’ and Mi’raj involved physical journey because:
First: Allah Subhanahu wa Ta’ala began this verse with tasbih Subhanallah. Tasbih Subhanallah in al-Qur’an is only used for miraculous occasions; where the tasbih would prepare the reader to expect some extraordinary news communicated after the tasbih. If Isra’ and Mi’raj was only a dream, it is not something extraordinary and there is no need to begin the verse with tasbih Subhanallah.[2]
Second: In the above verse, Allah Subhanahu wa Ta’ala referred to Rasulullah Shallallahu ‘alaihi Wasallam using the word “His slave”. The word “slave” encompasses both physical body and spirit as we understand human to be both physical and spirit form.[3] [1] Amongst other is Astora Jabat who wrote in Majalah Al-Islam July and August 2004 edition that Isra’ and Mi’raj only happened spiritually to Rasulullah in a dream. Alhamdulillah the author has refuted his opinion in my article Isra’ dan Mi’raj: Mukjizat Rasulullah Yang Kedua Terbesar that is compiled in Himpunan Risalah Beberapa Persoalan Ummah (Buku 2) (Jahabersa, Johor Bahru 2005). [2] Shalih bin Fauzan al-Fauzan – al-Irsyad ila Shahih al-I’tiqad (Dar Ibn Khuzaimah, Riyadh 1997), pg. 232 [3] Ibn Abi al-Izz – Syarh al-Aqidah al-Thahawiyyah (takhrij by al-Albani, al-Maktab al-Islami, Beirut 1988), pg. 226.
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Hafiz Firdaus Abdullah
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