APPLICATION OF THE RULES OF COMMANDMENTS AND PROHIBITIONS IN TAFSIR AL-MISHBAH

Shihab, in full M. Quraish Shihab (b. 1944) is a prominent exegete who became one of the leading intellectual figures of 20th-century Indonesia. As a scholar, Shihab is best remembered for his 30-chapter exegesis entitled Tafsir Al-Mishbah. In the Commentary, Shihab had applied several rules that had driven him towards exegeting the verses. This kind of rule is also adopted by the other exegetes to ensure their exegeses are in line with the Islamic law. Therefore, this paper seeks to analyse the rules of interpretation applied by Shihab which focuses on the discussions of commandments (al-amr) and prohibitions (al-nahy). To get a proper understanding and to ensure the rules that Shihab had employed can be analysed perfectly, We adopted the document analysis method by making language scriptures and venerated exegeses as the main sources of references. The study found that Shihab had applied six rules related to al-amr and al-nahy in his Tafsir Al-Mishbah, and the rules have been affirmed by grand exegetes.


Introduction
The expansion of the interpretation's rules was done by fellow scholars since the early emergence of the Quranic sciences; even the birth of various religious disciples in reality has been supported by the motivation to understand the Quranic verses. Some of the classic scholars have discussed the rules of interpretation, including Burhān al-Dīn al-Zarkashī (1344-1392) who wrote al-Burhān fī 'Ulūm al-Qur'ān, andal-Itqān fī 'Ulūm al-Qur'ān by Jalāl al-Dīn al-Suyūṭī (1445-1505). 1 Nonetheless, the studies on this subject have long been acknowledged before the two scholars did.  Mabāḥith Fī 'Ulūm al-Qur'ān by Mannā' al-Qaṭṭān (1925, and in the introduction of Maḥāsin al-Ta'wīl by Jamāl al-Dīn al-Qāsimī . 3 However, the rules that have been laid out by the scholars are not found to be similar in concept. al-Sa'dī for example was inclined to expand the rule in general, through some religious understanding like the Islamic law and theology. 4 Meanwhile, al-Suyūṭī, al-Qaṭṭān, and al-Sabt have elaborated on this further. 5 Other than that, the views of some scholars on the interpretation's rules are somewhat different. Some opine that the rule is binding and must be followed by other exegetes. Some have an opposing view about it, other than it serves as a guideline for any exegete. In this case, there is another view that as the exegesis is an effort that is always evolving, at par with social, knowledge, language development and so on, then the rules of interpretation can be measured as a work guideline. As far as this is concerned, the rule does not force other exegetes to use the same guideline, but all exegetes have the right to use a different guideline by leaning on methodological framework assigned.
In other words, the rules of interpretation are very important as a guideline to exegetes so that the exegeses produced are objective, academic and can be held accountable.
Tafsir Al-Mishbah is a complete Quranic exegesis containing the whole 30-chapter and consists of fifteen volumes produced by Indonesian exegete, namely Shihab. This book is one of the results of his greatest scientific works, apart from dozens of other books. It was written while he was still the Indonesian Ambassador to Egypt and was completed within four years. He started to write it while in Cairo on Friday, 18 June 1999. The book was completed by him in Jakarta on Friday 5 September 2003, spending an average of more than seven hours per day. It was printed for the first time in November 2000 by Lentera Hati Publisher in Jakarta starting from volume 1 to 10. Hence, in this vein, this decent article focuses on the study on the rules of interpretation employed by Shihab in his Tafsir Al-Mishbah that relates with the science of Quranic rhetoric.

Linguistic Basis and Functions of The Rules of Interpretation
Rules of interpretation in Arabic language is a combination of two words namely qawā'id (rules) and al-tafsīr (exegesis). Qawā'id in the language viewpoint is defined as the foundation. 6 On the other hand, it also defined as pillars for everything above it, 7 and as foundation or pillars analogous to a building, or carry the meaning of something that is thorough in nature that encompasses every part. 8 The rule terminology is defined as a general summary that encompasses the whole parts. 9 On the other hand, al-Sabt defined it as a general stipulation by which provisions associated with the details were known. 10 According to 'Abd ar-Raḥmān ibn Muḥammad al-Jurjānī (400-471 AH) and Muḥammad al-Fairūzabādī (1329-1414, the definition of al-tafsīr from the aspect of language is explaining something and making it clearer and more distinct, or uncovers something hidden. 11 However, in terms of terminology, al-Zarkashī defined it as a set of knowledge employed to have the best understanding of the Quran which was revealed to the Prophet (pbuh), clarifying its meaning, extracting rulings of Islamic law and wisdoms contained in it with the aid of linguistics, Arabic grammar, Principles of Jurisprudence, reasons of the revelation, and the abrogation and abrogated. 12 Based on these definitions, it can be concluded that what is meant by the rule of interpretation is a set of ruling which is universal in nature, used by exegetes as a guideline to reach to the study of the meanings of the Quran and knowing the procedures to get its wisdoms.

The Notion of al-Amr and al-Nahy in Quranic Rhetoric
The science of rhetoric describes a great, clear meaning which can exert such a beautiful influence in the soul, and its every verse relevant with the context and also suitable to be used for the addressees. 13 Thus, the Quranic rhetoric can deliver some noble values to mankind and appropriate with the place and situation, so much so that their wit and conscience succumb to the values. It is discusses three important sciences, and they are al- Ma'ānī, al-Badī' and al-Bayān. To get a better explanation, the article only discusses on alamr and al-nahy both of which are included in the substantial discussion in the science of al-Ma'ānī. In this context, elaboration on al-amr and al-nahy will be made, and then the level of validity of the interpretative rule used is analysed, one which relates with both the terms in Tafsir Al-Mishbah.
The science of al-Ma'ānī examines the state of the word or utterance in terms of the suitability with the purpose intended. 14 It is based on the policies and the rules of utterances conveyed according to the suitability to the public as the recipients. The purpose is to avoid committing errors of meaning the way it is intended to be delivered by the addresser until it becomes understandable to the addressee. 15 In brief, it can be concluded that al-Ma'ānī means knowledge which discusses the position of the utterance that is in line with a given situation. One of the important debates in this knowledge is al-amr and al-nahy. al-Amr means order to others to commit an act by speech that implies obligatory meaning, 16 while al-nahy means an order to others to leave an act with a speech that contains obligatory meaning. 17 It also means actions were ordered by superiors to subordinates. 18 Thus, it can be concluded that the meaning of al-amr and al-nahy is a claim that implies obliged to do or leave something from a higher party.

The Application of al-Amr and al-Nahy Rules in Tafsir al-Mishbah
Some scholars have been in unison on the rules of interpretation which relate with alamr and al-nahy, as to ensure that one's exegeses does not deviate. Shihab as one of the exegetes in the Archipelago also applied the rules in his Tafsir Al-Mishbah as summarized in Table 1.  -Āmidī, 1984;Ibn Quddāmah, 1979;al-Shāfi'ī, 1999;al-Zarkashī, 2000. 3 The order and prohibition in the form of news are more powerful than the strictly stated.   Shihab states that the order to scatter on earth and seek some of His gifts in the above verse is not mandatory order. 23 To reinforce this interpretation, Shihab points out the view of the scholars who stated that "when there is a mandatory order, followed by a subsequent order, the second ordes means can be done". Verse 9 instructs believers to attend Friday prayer, this order is obligatory. Therefore, the order to disperse in the next verse is not obligatory.
Based on the interpretation of Shihab, it is understandable that the phrase "fantashirū" or "to disperse" means the order to scatter on the earth and seek some of the gifts of Allah after performing the Friday prayer, is the order that contains the meaning of acceptable. 24 Therefore, in sura al-Jumu'ah [62] verse 9, Allah ordered the believers to perform the Friday prayer and prohibit to continuing business activities after the adhān. 25 In other words, the order contained in verse 9 is mandatory, whereas the order referred to verse 10 is acceptable.
However, We did not find any scholars who stated the rule that mentioned by Shihab above. However, there is a rule of Usul Fiqh which is meant as contained in the rule that

And [recall] when We took the covenant from the Children of Israel, [enjoining upon them]
, "Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah." Then you turned away, except a few of you, and you were refusing.
Shihab stated that the phrase "la ta'budūn illā Allah" means "kamu tidak menyembah selain Allah/ You do not worship other than Allah", while some scholars are translate with "jangan kamu menyembah selain Allah" or "do not worship except Allah". This translation does not match to the verse editoriality, although in accordance with qirā'at, ie. "lā ta'budū illā Allah". From this point, the translation of Sihab contains a deeper emphasis, as a prohibition in the form of news is more powerful than its emphasis on the form of a ban.
Prohibition in the news indicates that it has been implemented, whereas expressly stated in the form of an order may not be executed. 28 Based on this interpretation, it is understandable that the phrase "la ta'budūn illā Allah" according to Shihab must be understood with the meaning of the news, that is "you do not worship other than Allah". While understanding it with the strict meaning of the prohibition "do not worship except Allah" is not in accordance with the editorial of the verse, although still in accordance with the qirā'at of the verse, that is "lā ta'budū illā Allah". Due to the prohibition in the form of news is stronger than its emphasis on strictly in the form of a ban. The argument is the prohibition in the news shows that it has been implemented, whereas the use of a restriction can also be understood either had been implemented or not.
Shihab reinforces the use of the above rule when interpreting sura al-Baqarah [2] verse 228 which means "Divorced women remain in waiting for three periods…" According to Shihab the command that using the news form is one of the Quranic styles in order something. 29 It is considered to be more powerful than the verse that uses the command form explicitly. This is because the verse that applies the command form strictly, does not necessarily indicate the execution of the asserted command. As there is a command to someone but he refuses to do so. In addition, the form of news that uses verbs that consist of continuous meaning, shows that what has been reported has been well-executed and persistent from time to time. Furthermore, the strength of the command using a news form is derived from a statement which indicates that "every news can contain truth or error". Sura al-Baqarah verse 228 here shows that Allah has preached to the woman who has been staged to wait for several months. If a divorced woman does not do it, it means that what is being told by God is not true. At the same time, they have judged Allah has lied about His news. Thus, the above verse instructs wives divorced by their husbands to prove the truth of the news of Allah by waiting for several months. In other words, this power is contained in a command that uses news form.

IV. Rule: Order to the group implies a duty on every member in the group unless
there is proof to the contrary. This rule is stated by al-Sabt with "al-amr li jamā'ah yaqtaḍī wujūbih 'alā kulli wāḥid minhum illā li dalīl". 30 This method means the order to the group contains the mandatory meaning of each member in the group. 31 The obligation is not canceled even though there is one who has performed it, unless there is the argument or evidence that indicates opposite, or with words that refer to the meaning of the communal duties of farḍu kifāyah (Ibn Quddāmah, 1979), as Allah's word in sura Āli 'Imrān [3] verse 104:

And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, and those will be the successful.
From this point, Shihab applied this rule when interpreting surah al-Baqarah [2] verse 282 which means "O you who have believed, when you contract a debt for a specified term, write it down." Shihab states that the redacture of this verse shows order to the believers, but which is meant to carry out transactions of debt, even more specifically those who are in debt. 32 It aims to give the debtors the calmness by the writing of transaction evidence, because the order for writing is a highly recommended guide, even though the debtor does not ask for it.
Hence, based on the interpretation of Shihab it is understandable that the order to write of debt evidence is directed to the group, ie believers. However, the writing order contains the meaning of the obligation for every believer in the group, or the person who in conducting the debts transaction, even more specifically the person who owes it. With the written evidence it can give calm to the debtor, although he did not need it.

Taqaddumi: Journal of Quran and Hadith Studies
Vol  In this verse the phrase "fantashirū" which means "disperse" is a mandatory order, attending the invitation is encourage, asking permission is obligatory, and lingering so disturbing is illegal. Therefore, this command is a mandatory order. 36 This interpretation is also stated by 'Āshūr, and al-Biqā'ī, due to the word "nāẓirīn" in the verse which uses the form active participle (ism al-fā'il) which contains very strict intentions in the prohibition "ablagh fi al-nahy". 37 The existence of indicator on the redaction of the verse which causes the commandment does not contain the obligatory meaning, for example, can be seen through Shihab's interpretation in sura al-Tawbah [9] verse 5: And when the sacred months have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful.
Shihab states that the order to kill in this verse is not mandatory, but it means the consent to kill. Similarly, the order of arrest the enemy. 38 The option is tailored to the attitudes and behavior of each of the idolaters. The greater the harm that can be caused, the greater the punishment given. (See also Shihab's Shihab (2010/10: 207) states that what is meant by the phrase "fa aqim wajhaka" is the order to defend and increase the effort to confront Allah perfectly, because the Muslims of this time, especially the Prophet Muhammad has set his face to the demands of His religion. From this command, it is also implied to ignore the disorder of the idolaters when this verse was revealed in Mecca is still quite huge. The implied meaning is understood from the editorial of the verse above which orders to direct the face. In sum, someone who was ordered to face a particular direction, in essence, he was asked to do not turn to the left and right, even taking into account what happens behind the direction that should be his goals. 41 Based on Shihab's interpretation it is understood that the meaning of "fa aqim wajhaka" is a command to maintain and improve all efforts in confessing to Allah perfectly.
It also contains the meaning of the prohibition, which is the command to ignore the various disorders of the idolaters at that time. In this case, someone who is ordered to direct his face in one direction, in fact asked to always focus and not turn his face to the left or to the right, moreover to look back. In other words, a command to do something means barring the opposite.

Conclusion
Shihab is known as the greatest exegete in Indonesia. Shihab strongly emphasizes the importance of understanding the meaning of the verse based on the linguistics analysis, by doing that the meaning and true meaning required by the verses can be highlighted. This importance was realized by him by applying the rule of interpretation in his work Tafsir Al-Mishbah. In this regard, the study found six rules of al-amr and al-nahy used by him to ensure the interpretation produced in accordance with the requirements of Islamic teachings.
Indeed, the study also concludes five rules used by Shihab are recognized and formulated by scholars and exegetes, while the sixth rule found the difference between him and the other scholars.