TRANSFORMING THE THOUGHT OF THE INTERPRETATION OF THE QUR'AN (REVELATION-MYSTICAL-IDEOLOGICAL-CRITICAL-ANALOGIC )

The phenomenon of Qur'anic tafsir continues to develop and change from tafsir bil Ma'tsur to tafsir bill Ra'yi, The phenomenon of transformation and development of tafsir is inseparable from the search for meaning by readers of the Qur'anic text, namely mufassir. This transformation then gave rise to the epistemology of interpretation. This article wants to periodize the thinking of interpreters from birth to contemporary today because changes in interpretation are influenced by epistemology, the epistemology of interpretation includes reason, sources of knowledge, methods, validation, and media. From this, the question arises, (1) How to identify the frame of mind and points of thought of interpretation from classical to contemporary? (2) What is the product of the transformation of the development of Islamic thought in Tafsir? This can be traced to the development of the human way of reason in the face of the Qur'anic texts. This research uses a qualitative-descriptive method with a historical approach and theory of The Historical Idea Qur’anic interpretation by Ignaz Goldziher. From the results of the study, five eras have significant transformations, namely; the time of the Prophet who used the Era of Revelation Reason (Birth Era), in the growth of Islam the emergence of Mystical thought (Formative Era), and the golden age of Islam used Ideological reason (Affirmative Era). The modern era emerged critical reason (Reformative Era). The emergence of the new media era today, gave birth to interpretation with the contextual-analogical reason (Anological Era) of Qur'anic interpretation texts, can be seen in the audio-visual interpretation of Gus Baha' in Q.S Thaha verses 17-18.


INTRODUCTION
Departing from not all the texts of the Meanwhile, the nature of Tafsir according to Imam Az-zarkasyi and Imam Suyuti is the science that examines the Qur'an in terms of its meaning in order to understand the meaning of the word of Allah by the level of human ability.(Al-Qattan, 2004) From the level of human ability, it can be seen that the interpretation of the Qur'an or the product of interpretation is in accordance with the reasoning of the interpreter's thinking.From here, the formulation of the problem is (1) How to identify the framework and main points of thought in the interpretation and Ulumul Qur'an from classical to contemporary?
(2) How is the product of the transformation of the development of Islamic thought in Tafsir?Thus, it can be traced the development of the way of The Historical of Idea.(Goldziher, 2003) but not in detail the sequence of developments in only classifying it characteristically, starting from the time of the Prophet who used the era of revelation reasoning, then in the growth of Islam the emergence of mystical thought, and the golden age of Islam using ideological reasoning, and the modern era when reason emerges.
critical of the interpretive texts of the Qur'an.Previously there was research by Abdul Mustaqim (Mustaqim, 2008) which categorized it into three eras, namely mystical, ideological, and critical.
Current research adds to the Era of revelation, reasoning, and contextualism.

LITERATURE REVIEW
There The Digital Age (Contextualist interpretation and social science using an epistimological approach, with research results; There are three patterns of relationship between the Qur'an and science.First, the Qur'an is the source of knowledge.Secondly, the Qur'an is the source of universal value.Third, the Qur'an has a different perspective on an object of science, thus contributing to building aparadigmof science.(Mujahidin, 2018) The similarities of the article above and this study use an epistemological approach, if the previous article is more specific to the relationship between the Qur'an and social science, while this research is more general can be related to the reasoning of the mufasir who sometimes connects the Qur'an with science, with Islamic law, language and literature, as well as with social society.Meanwhile, according to Hanafi: "The Qur'an becomes the subject of such discplinary comments more to strengthen the discpline than to undestand the Qur'an..." (Wild, 1996) Sources of interpretation at this time were more dominated by reason and personal opinions, so that bir-ra'yi interpretations mushroomed.And more inclined to a particular discipline such as philosophy, science of kalam, science of Sufism, which tends to be the way of thinking of the exegetes themselves.
After that in the eighth century Tafsir experienced a stagnation whose orientation was only the repetition, explanation and summarization of the books of interpretation.

Table.4 Affirmative Era Ideological
Structure Table (Ideological   In other words, the testimony of two women who seem to be accompanied by one man is more due to the knowledge and experience for women to transact in muamalat, besides that there is often coercion against women.women as potential witnesses.(Wadud, 1999)

Analogical Reason
In the twentieth century, interpretations that were carried out collectively appeared, such as the book of scientific Qur'an explained and detailed by the prophet Muhammad SAW, and the end of the prophetic treatise, which has implications for the development of the human mind to think to formulate a method and way of understanding and explaining the texts of the Qur'an.and became a particular field of knowledge, namely ulumulQur'an and TafsirulQur'an.Tafsir and Ulumul Qur'an/Science of Tafsir are actually two things that are fused, where Tafsir as a product of science, Qiro'at science, etc. have the function of aids in understanding the texts of the holy book.And to interpret the Qur'an required these sciences, which resulted in the interpretations of the scholars.
is an article entitled "A Brief History of the Development of Qur'anic Tafsir" written by Muhibudin, beginning by explaining the definition of tafsir then describing the journey of growing interpretation of the Qur'an according to ad-Dzhabi and Affat al Sharqawiyy dividing the historical periodization of interpretation in terms of style and style of interpretation according to the results of the work and the level of scientific interaction, divided into two periods; first, This period was the time of Allah's Apostle s.a.w and the companions of r.a until the time of tabi'in.

(
Goldziher, 2003) Mustaqim maps the development of interpretive epistymology into three, namely the era of mystical reason, ideological reason and critical reason.(Mustaqim, 2016).For then this research adds analogy reason because it has entered the new media era where the development of the digital age and social media raises analogy reason, the interpretation of the Qur'an is required to be easily accepted and understood by the wider community, not only academics.At the time of the Prophet and hisCompanions, which was the beginning of the hijriyyah century, of course there was no need for reference books for interpretation and ulumul qur'an because in this era the process of the birth of this knowledge.Interpretation and Ulumul Qur'an basically existed at the time of Rasulullah SAW, even one of the functions of the Prophet was to explain the Qur'an, this was the period of birth, according to Abdullah Saeed this period was the richest period in terms of "interpretive activities through practice" .(Saeed, 2006) The sources are direct from the revelations of Allah SWT because the Prophet Muhammad did not say anything based on his lust but based on the revelation " wama yantiqu anil hawa in huwa illa Wahyu yuha ".The time of the Prophet SAW and his companions.the Prophet sent and explained the contents of the Qur'an.If there is friends who don't understand or no understand the contents of the Qur'an, they will contact the Prophet SAW directly direct , ask about _ meaning and explanation the revealed verses of the Qur'an.Even though the Companions were very fluent people, good at talking and discussing in Arabic because they were interpreted the Qur'an they clung to the interpretation of the Prophet, the virtue of their Companions was witness history and play a direct role in the transmission of the Qur'an, of course they know the ins and outs, how where and to whom the verses of the Qur'an were sent down, so that the friends understand the Qur'an very well, as Abdullah said.Bin Mas'ud: "By Allah, there is no god but Him, no verse of Allah's Book was revealed except that I know best to whom it was revealed and where it was revealed.If I knew that someone who knew better than me about the Book of Allah, could get a vehicle to its place, then I would definitely go to it."(Tantawi, 1998) Besides Abdullah bin Mas'ud, some friends are most famous for understanding Tafsir, namely Khulafaur Rosyidin, Abdullah bin Abass, Ubay bin Ka' ab and so on.After the death of the Prophet Muhammad SAW, his companions adhered to the interpretation of the Qur'an conveyed by the Prophet, if no problem solving was found in the Qur'an they would use the Hadiths of the Prophet if it was not found they would use Ijtihad is the taking of law and interpretation of the Qur'an using reason.Dr. Muhammad Husain al-Dhahabi then mentioned the privileges of interpretation at the time of Allah's Apostle and his companions, both in terms of quantity and in terms of the methodology and method of interpreting, as follows: (1).The Qur'an does not interpreted by overall , but only part course .(2).At least difference opinion among friends_ in understand the meanings of the Qur'an.( 3).Friends _ feel enough satisfied with global meaning (4).Sufficient with explanation focus to meaning language (5) .Very a little isti m bat against laws fiqh and the same very no there is a mad habi interpretation/ideology or Genre certain (6).Not yet there is an interpretation bookkeeping process (7).Make interpretation as part than hadith.(al-Dhahabi,2003) this time use more oral media because oral tradition is used more often than written media, and it is still rare for friends to be able to write, then Arabs are famous for their memory power.The Prophet made the best possible state of affairs, this period is an Islamic civilization that has changed the civilization of ignorance by enforcing and guiding truth and justice for mankind, both Muslims and non-Muslims.In QS an-Nisa' verse 105-113 it tells of a man stealing armor and then leaving it and it is precisely those who are entrusted with being accused of stealing, then this verse was revealed to uphold justice.An example of the interpretation of the Prophet using the Qur'an, Bukhari and Muslim narrated from Ibn Mas'ud that when QS Al-An'am verse 82 came down the companions were restless and then they asked the Messenger of Allah, "O Messenger of Allah, which of us has not done wrong against him?"The Prophet said: "The injustice here is not as you understand it.Have you not heard what has been said (Luqman) in fact polytheism is a real injustice (Surah Luqman: 13).So, what is meant by tyranny here is polytheism."Rasulullah SAW interpreted the verse to 'Uqbah bin Amir, he said, "I have heard the Messenger of Allah (PBUH) say on the pulpit: 'And who against them is the strength that you are capable of (Surah Al-Anfal: 60).Remember that the power here is archery.' "(Al-Qattan, 2004) With the end of the Companions period, at the beginning of the second century hujriyyah, the tradition of interpretation was continued by generations of tabi'in with a relatively similar pattern, the difference was the emergence of regional-based interpretations including the Meccan sect, such as Sa'id bin Jubayri (d 712-713 AD), Ikrimah (d.723 AD) and Mujahid ibn Jabr (d.722 AD) whom they studied with Ibn Abbas.The next school of Medina, the characters are Muhammad bin Ka'b (d.73 AD), Zayd ibn Aslam al-Qurazhi (d.735 AD) and Abu 'Aliyah (d.708 AD) who studied with Ubay bin Ka'ab's friend.Then the Iraqi sect, among its characters are 'Alqomah ibn Qays (d.720), 'Amir ash-Sha'bi (d.723 AD), Hasan al-Bashri (d.738 AD), Qatadah ibn Di'amah as-Sudusi (d.735 AD).They studied with the friend Abdullah bin Mas'ud.Meanwhile, there are scholars who add one school to the tabi'in interpretation, namely the Basrah school, which is also heavily influenced by the Meccan school.The characters include Ibn Sirin, Jabir ibn Zayd al-Azdi, Abu Sya'sya'.(Mustaqim,2016) The need for interpretation of the Qur'an is increasingly widespread during the tabi'in generation because of the spread of Islam with various backgrounds.The influence of the Jewish and Christian traditions began to enter the discourse on the interpretation of the Qur'an (which was then called Isroiliyyat ), these converts were so eager to know in detail whatever was mentioned by the Qur'an, even though the Qur'an only alluded to it.in general, such as the story of the Prophet Joseph, Moses, Jesus, etc.The transition of Interpretation from Verbal Transmission to Written Transmission began to emerge and was intense in the middle of the 2nd century although it was not yet a complete commentary.It may be natural that the interpretation of the Qur'an begins with a brief explanation of certain words or sentences which may be unclear, difficult or ambiguous.For example, Tafsir Mujahid bin Jbr (d.104) entered the tradition of interpretation in Mecca, the interpretation of Muqotil bin Sulaiman (d.150) at the end of the 2nd century H. Then the interpretation began to cover all verses such as Tafsir at-Tabari (d.310 H).From this emerged two different approaches in interpretation, namely bil-Ma'surt and bir-Ra'y.Sources of interpretation use: the Qur'an, the hadith of the prophet, qira'ah, opinions of friends, syi'ir-syi'ir jahili and stories of Isroiliyyat (Al-Isra'illiyyat according to Sayyid Ahmad Khalil israiliyat are narrations that come from the people of the book either related to their religion or not related at all to it.The attribution of isra'iliyat history to Jews because in general the narrators come from among those who have converted to Islam)Here there is a transformation of the source of interpretation if at the time the Companions were not interested in using isroiliyyaat , it was at this time that isroilliyat fell.For the method used, Story of Prophet Zakariya and Satan The delivery of angels to Prophet Zakariya as he will be given offspring is good news that cannot be imagined by those who measure everything by the size of natural laws, or the law of cause and effect.Prophet Zakariya, who had been waiting for a child for a long time, could not immediately imagine the stipulation of the news, not because he did not believe in the power of God, but the news was so out of the ordinary, so that was when his words came out as enshrined in the Qur'an QS Ali Imran verse: 40 -41.Regarding the Prophet Zakariya described in the verse it is quite clear, but this was in tune with the times and the development of science at that time.Even in the third to fourth centuries, Tafsir was a discipline that was in great demand.In al-Ma'mun's reign the Mu'tazilah ideology became the official state school of thought, this made the ulama proud and interested in the disciplines of the state school, on the other hand they underestimated the importance of other schools.Al Jabri considered that the science of kalam and philosophy at this time was not a pure science of kalam and philosophy but there was a politicization of religion and also a politicization of philosophy.
in the case of female witnesses, are two female witnesses the same as male witnesses?The Qur'an talks about this muamalah in QS Al-Baqarah verse 282.Fazlur Rahman dares to interpret this verse differently from the interpreters in the previous era, that women's testimonies are considered less valuable than men, depending on whether the woman has memory financially weak or not.If the woman has knowledge about financial transaction issues, then there is nothing wrong if she also proves her abilities to the community, that she is also capable of being equal to men.(Rahman & Moosa, 2009) The understanding of the verse is actually very sociological.Because at that time, women were generally easily coerced, if only a woman was presented, she would become an easy target for certain men who wanted to force them to give false testimony.It's different if there are two women, they can support each other and remind each other.A single unit consisting of two women with different functions, not only makes the individual woman valuable, but can also form a fortress of unity to face other witnesses.
fear and nervousness, to get rid of that, it is opened with a light question, then in this case what needs to be learned is that if a leader, such as the chancellor, calls his subordinates, to break the ice, then open it with a light question, for example: have you had breakfast yet...? CONCLUSION According to the theory according to Ignaz Goldziher, namely the theory of the history of the idea of Qur'anic interpretation that the history of the interpretation of the Qur'an has undergone a transformation of the epistemology of the thoughts of its interpreters.Here it is categorized into four periods, first , the era of birth based on Revelation only here there is no critical question reasoning because in the era of the process of the Qur'an and its interpretation being formed, and kalamullah as the authority of truth, then during the time of the Companions all products of interpretation came from the Prophet. .The second is the formative era, during the tabi'in period, there was the writing of the Tafsir bil Ma'tsur which was covered in israiliyat which was sometimes mystical.The three affirmative eras based on ideological reasoning occurred at a time when science was in the golden age of medieval adab, due to the development of thought, after Tafsir bil ma'stur emerged during this period, Tafsir bi Ra'yi , which put more emphasis on logic and because of power relations, sometimes al-The Qur'an is interpreted according to the ideological interests of its author .The four reformative eras based on critical reasoning emerged in the contemporary period between the thirteenth century and the fourteenth century today, starting because of the dissatisfaction of the previous interpretations which were full of certain ideologies and were sectarian in nature and the stagnation of Islamic knowledge and the decline of Muslims, the interpreters of Islam.evaluate and criticize past interpretations that are irrelevant to today's society.Removing the spirit of the Qur'an as a guide for humans is no longer a justification for the thoughts of each sect.REFERENCE al-Dhahabi, M. H. (2003).Al-tafsir wa almufassirun.al-Qahira: Maktabat Wahbah.Al-Qattan, M. K. (2004).Studi ilmu-ilmu Qur'an = Mabahis fi 'Ulumil Qur'an.Jakarta: Pustaka Litera AntarNusa.

Table 6 . of the Interpretive Thought Progressive Era Analogic
camel, as well as other needs, why is God's question that easy: because in theory, if someone is called by a superior,