Al-Quran that is related to the theology in Islam. At
the first time,takwīl had the same meaning as tafsīr. It
could be seen from what Al-Tabari often wrote on his
quranic interpretation book, Al-Jāmi’ Al-
BayānfīTa’wīlAyy Al-Qur’ān. When he wanted to
explain a verse, he said, “takwīl of this verse”.
The meaning ofTakwīl has changed since the
period of muta’akhirīn(Qattan, 2000, p. 337). The
meaning of takwil is different from tafsīr. Takwīl
means to take marjūh and leave rajih. It can be found
in the word “” Surah El Fath: 10 which has
rājihmeaning as “hand”, that is interpreted with
ta’wīl, so it has a meaning as “power”. This kind of
meaning develops in asy'ariyah tradition.
Al-Azhar scholars have also been developing
thematic commentary method. Those scholars are
Mahmud Syaltut, Ahmad Sayyid Al-Kumi, Abdul
SattarFathulLahSa'id, Abdul Hay Al-Farmawi and
Mushatafa Muslim, etc. Thematic commentary that is
brought by the figures above has similar character.
However, this method has been growing since the
beginning of the discourse by Mahmud Syaltut until
that by Mushatafa Muslim.
Researcher obtains the details of thematic
commentary when this method was applied. First, the
researcher had to gather verses related to the theme.
Then, he sorted the verse based on the revelation of
the verse including the classification of makki and
madani. The next step was exploring asbāb al-nuzūl
for each verse to assist researcher in finding the theme
of the verse. Researcher could also use munasaba as
additional step of the method to find the theme of the
verse. Munasaba is the interpretation of Quranic
verse based on the location of the verse in the Quran.
The application of munasabacan be done by looking
at the theme of verse before and after.
Those steps helped finding the universal
understanding of Quran. For example, MiftahKhilmi
H. had researched jihad in Quran using thematic
commentary method with the title Al-
JihādwaTathbīqātuhu Al-Mutanawwi'ah fi Hayāh Al-
Shahābah (DirāsahQur'āniyahMawdhū'iyyah). This
research tells that jihad is different with war. War in
Islam had just been allowed after the revelation of
Q.S. Al Hajj: 39. The background of this order is the
oppression from the leaders of Quraisy who hostiled
Islam and Moslem. It means, jihādin the ayah of
Quran revealed before Q.S. Al Hajj: 39 had another
meaning. For example, IbnTaimiya interprets
jihad in
Q.S. Al-Furqan: 132 not as a war, but it had meaning
jihad in ilm, qalb, bayān and da’wah (Hidayatulloh,
2017).
2 THE GROWTH OF THEMATIC
COMMENTARY
The term thematic commentary has not been
explicitly mentioned except by Al-Kumi(Farmawi,
1996, p. 45). At first, the discourse about tafsīr al-
Qur’ān bi al-Qur’ānappeared. Its appearance was
long time ago. IbnTaimiyah (728 H) called it as the
best method to interpret Quran (Thayyar, 1428, p.
271) because the argument is in the verse not in Ra'yu
(mind) (Kumi&Qasim, 1982, p. 8). IbnTaimiyah used
that method in various writings about tafsīr. Al-
Qaysi's had made up the work of IbnTaimayah about
tafsir in his dissertation. IbnTaimiyah interpreted the
verses in the Quran with Quran itself and Hadith. The
interpretation of this model is known as the
tafsīrbilma'tsūr (Qays, 1428).
The Quran interpretation with the Quran itself
continued to grow until Mahmud Syaltut offered this
method with other formulas. It discovered the
solution for contemporary problem by collecting
verses of the Quran that disscussed about the theme.
The problem will be undestood comprehensively by
the Quran. According to Mahmud Syaltut, this is the
ideal method (Kumi&Qasim, 1982, p. 18) as well as
the new one to interpret the Quran.
The important reasons related to the urgency of
the Quranic interpretation with the Quran itself is the
idea of MuqatilibnSulayman which became known as
the science of al-wujūhwa al-nadzā'ir. This science
discusses that each of the similar words in different
verses has different meaning, either little or a lot. So
the verses have to be collected to be analyzed one by
one so that the detail meaning of the word will be
found (Muslim, 2000, p. 20).
Tafsīr Al-Qur’ān bi Al-Qur’āngained concern
from the supporters of Thematic commentary. Al-
Kumi, a lecturer in the Al-Qur'an department, began
to discuss his thesis. Then Al-Kumi wrote a book on
Thematic commentary as the dictate of Thematic
commentary subject in the Department of Al-Qur'an,
Faculty of Ushuluddin, Al-Azhar University. The
writing was assisted by Al-Qasim who was the head
of the department at that time. Al-Kumi wrote this
book starting from pages 3 to 44 and 65 to 79, while
Al-Qasim wrote from pages 45 to 64 and 80 until the
end of the book.
FathullahSa'id, also wrote a work on Thematic
commentary method. His work entitled Al-
MadkhalIla Al-Tafsir Al-Mawdhū'ī. FathullahSa'id
developed this method. He classified the steps to
apply Thematic commentary into (1) ijmāl (global);
and (2) tafshīl (detailed) (Sa'id, 1981).