TAFSIR BASIS SURAT PERSPECTIVE ABDUL HAMID AL-FARAHI: A STUDY OF THE CONCEPT OF NAZM AND ITS APPLICATION IN THE INTERPRETATION OF SURAH AL-MURSALAT.

Article history: Abdul Hamid al-Farahi is one of the Indian Muslim scholars who uses the interpretation of the letter based on the concept of nazm . Surah-based interpretation is interpretation that works on the letter of the Qur'an as a unified whole and has a unified theme (the sura as a unity). In this article, the author tries to explain the concept of nazm initiated by al-Farahi and how this concept is applied in the interpretation of the letter Al-Mursalat. The author uses qualitative research methods with data collection techniques through literature review. This paper shows that al-Farahi's nazm concept is a further development of the munasabah approach. Al-Farahi's concept of nazm emphasizes that each surah has an 'amud surah (central theme). 'Amud functions as a control over the resulting interpretation to build a unified letter. The application of the concept of nazm al-Farahi can be seen from his interpretation of the al-Mursalat letter. Al-Farahi stated that the 'amud of the letter revolves around warnings about the Day of Judgment, obedience to Allah, and doing good among fellow creatures. Thus, every interpretation of the verses in Surah Al-Mursalat must refer to the 'Amud of the Surah.


INTRODUCTION
Quoting the definition of al-Zarkasy, tafsir is the science used to understand and explain the meanings of the Book of Allah revealed to His Prophet, as well as to conclude its legal content and wisdom. 1 The importance of Qur'anic tafsir lies in its ability to help provide context, explanation, and interpretation that allows us to apply the teachings of the Qur'an in everyday life more precisely.In addition, the existence of tafsir also ensures that the main purpose of the Qur'a n as a guide to life can be maximally achieved. 2n interpreting the Qur'an, there are various approaches that can be used.Each mufassir certainly has a different method and style of interpretation from one another.In general, the methodology of interpreting the Qur'an is divided into four main categories: first, ijmali (global) interpretation which offers a broad view in a nutshell.Second, tafsir tahlili (analytical) which explores verse by verse carefully from various sides.Third, maudhu'i (thematic) interpretation that explores a particular theme in depth, and finally muqaran (comparative) interpretation that connects various perspectives, either comparing verses between verses, verses and traditions, or between the opinions of mufassirs. 3The differences in the style of interpretation chosen are often influenced by the tendency, point of view, and scientific background of each mufassir. 4f the various methods of interpretation mentioned, maudu'i interpretation is the most popular used by most mufassir.Maudu'i interpretation or also called thematic interpretation where the discussion is based on certain themes in the Qur'an.Among the workings of the maudu'i interpretation method is applied based on the letter of the Qur'an as a whole and as a whole and explains its specific and general meaning, explains the correlation contained in it, so that the letter appears as a whole into a single unit. 5Muslim scholars who use this style of interpretation include Abdul Hamid al-Farahi, a contemporary Indian scholar.
The method of interpretation used by al-Farahi is letter-based interpretation with the concept of nazm.In his view, nazm is one of the means to find the message or himmah conveyed by the Qur'an. 6The message contained in the Qur'an is not only obtained explicitly, of course, there is also an implied meaning.The message and meaning can be revealed by looking at the structure (nazm).The existence of the Qur'anic nazm method aims as tadabbur, which tadabbur is later used to achieve the breadth of the Qur'anic message to get al-huda and al-taqwa. 7he study of nazm is part of the concept of i'jaz al-Qur'an.The Qur'an is included in the i'jaz area basically centered on two aspects, namely in terms of the content or content of the Qur'an, and in terms of the perfection of the language of the Qur'an.8When viewed in terms of language style, the Qur'an has a distinctive language style that cannot be imitated even by writers. 9The concept of nazm is included in the area of al-i'jaz albayani or also called al-i'jaz al-lugawi, the term used by Abdullah al-Darraj. 10The urgency of the concept of nazm is also mentioned by al-Jurjani, he considers that a person will not be able to understand and be able to explain the i'jaz of the Qur'an proportionally without paying attention and considering its construction (nazm). 11he discourse of nazm is not a new study.The discussion of nazm has long been discussed by previous Muslim scholars, such as Abu Ubaydah, al-Jahiz, Abu Bakr 'Abdullah as-Sijistani, Abu Zaid al-Bukhli, and so on. 12However, in al-Farahi's view, the concept of nazm that he offers is different from the previous figures.Al-Farahi views that it is necessary to redefine the concept of nazm, he assumes that the previously formulated nazm is a form of the concept of munasabah for al-Farahi. 13In the modern era, the study of nazm also continues as a response and criticism of Western scholars who claim that the Qur'an is not systematic, disjointed, and has no coherence between verses or letters. 14

LITERATURE REVIEW
In general, this study departs from the peculiarities of letter-based interpretation with the concept of nazm developed by Abdul Hamid al-Farahi.From the literature review conducted by the author, there are several previous studies that have similar objects of study around the concept of nazm.Previous research tends to only focus on how the method is used.This can be seen from previous research, first, a journal about the methodology used by al-Farahi with the concept of nizham al-qur'an written by Miftahul Jannah. 15Second, a journal written by Ahmad Solahuddin and Jamaludin Hadi Kusuma. 16he journal discusses the interpretation method used by al-Farahi in the form of munasabah al-ayat, nazm, and 'amud.
Third, the manhaj (method) used by Abdul Hamid al-Farahi in his tafsir book written by Muhammad Yusuf as-Syurubji. 17In general, there are three methods used by al-Farahi, namely tafsir al-Qur'an bi al-Qur'an, tafsir al-Qur'an bi al-Sunnah, and if not The research discusses the correlation between verses and letters in the Qur'an that can be known through the concept of munasabah and nazm.The research also provides information on the differentiation between munasabah and nazm.This study aims to complement the previous research that has been mentioned.This study focuses on Abdul Hamid al-Farahi's interpretation of Surah Al-Mursalat with the concept of nazm.The study of letter-based interpretation of Surah Al-Mursalat with the concept of nazm still escapes the attention of scholars.The uniqueness of Surah al-Mursalat which has a tikrar or repetition of verses, if juxtaposed with the concept of nazm provides a new direction in interpretation.By using the concept of nazm, it can be seen that tikrar or repetition of verses is not useless.This concept also answers the views of some people who consider the repetition of verses in the Qur'an as something unsystematic.In line with that, this paper specifically tries to answer the following problem formulations: how is the interpretation of the basis of the letter initiated by al-Farahi with the concept of nazm? and how is the implementation of al-Farahi's concept of nazm in the interpretation of Surah al-Mursalat.The formulation of this problem is important to explain the concept of nazm initiated by Al-Farahi and how it is applied in interpreting the Qur'an.

METHODS
The research method used by the author is qualitative research with a library research method.The data collection technique in this paper is by collecting primary sources and secondary sources.Primary sources in this paper refer to two al-Farahi books, namely Dala'il al-Nizam as the main reference on the concept of nazm, and the book "Nizam al-Qur'an wa Ta'wil al-Furqan bi al-Furqan".While secondary sources are obtained from books, writings, articles, and other literature relevant to this paper.Then all the data that has been obtained is elaborated which will be analyzed so as to produce a conclusion.

RESULTS AND DISCUSSION Getting to know Abdul Hamid al-Farahi
Al-Farahi has the full name Abdul Hamid bin Abdul Karim bin Qurban Qanbar bin Taj Ali Hamid Al-Din Abu Ahmed Al-Ansari Al-Farahi.He is known by two names, Abdul Hamid and Hamiduddin.Basically, al-Farahi's real name is Hamiduddin, but because the name is a title (laqab) in Arabic, he prefers to write in his books using the name "Abdul Hamid". 19His name is taken from the name of his village which is his birthplace, namely "Phreha", one side of Uttar Pradesh.He was born to a noble and respected family in the village on Wednesday morning, 6 Jumada al-Akhirah 1280 AH.Al-Farahi's educational history began in his own home, where he learned the Qur'an and began to understand Persian with the help of private tutors. 21At the age of fourteen, al-Farahi began to learn Arabic and various other disciplines from his cousin, Shibli Al-Numani (d.1332 AH), a renowned literary-historian in India. 22After completing secondary school at Karnal Ganj, Allahabad, he continued his studies at Aligarh College, which later evolved into Aligarh University. 23At this Aligarh university, he continued his education by studying English and other disciplines.He studied Arabic language and literature with Faid al-Hasan al-Saharanpuri (d.1887).He also learned Hebrew from a German orientalist named Josef Horovitz. 24fter completing his studies, al-Farahi held several educational and administrative positions.In 1314 AH, he was appointed as a teacher of Arabic and Persian at the Islamic School in Karachi.He taught there for approximately nine years.In 1324 AH, al-Farhahi was appointed assistant professor of Arabic at Aligarh College, and the professor of Arabic there at that time was a German Jewish orientalist (Joseph Horovitz).After two years, in 1326 AH, he was appointed professor of Arabic at Allahabad University and was elected as a member of the Arab Committee for Oriental Sciences. 25l-Farahi died on 19 Jumada al-Akhirah, 1349 AH or on November 11, 1930 AD. 26 He died after surgery by his personal physician in Misuro, Lucknow, Uttar Pradesh and was buried there.Al-Farahi's passing caused emotion among his colleagues and friends.A number of his friends praised him as a form of honor by writing poems in Arabic, Persian and Urdu.One of those who praised him can be seen in the writings of the writer and linguist, Abdul Rahman al-Kashgari (d.1971 AD). 27he Concept of Nazm in al-Farahi's View a. Background to al-Farahi's concept of nazm There are several factors behind al-Alfarahi developing the nazm method, first, as an explanation for those who doubt the regularity of the structure of the Qur'an and reject assumptions that say the arrangement of the Qur'an has no coherence in it.With his nazm method, Al-Farahi presents a new concept that the Qur'an has a structured, neat arrangement, and holds many meanings.28 Second, al-Farahi also wants to show that the Qur'an has nazm.When viewed from the arrangement of the Qur'an, the arrangement of the Qur'an is not based on tartib al-nuzul, nor is the arrangement of letters based on the longest letter to the short letter or vice versa.This indicates that there is a hidden wisdom from the arrangement.Moreover, a good kalam is a coherent kalam, the Qur'an as a holy book is very unlikely to be said to be incoherent.29 Looking at the literature of ulum al-Qur'an (the science of the Qur'an), the concept of nazm is not a new concept in the study of the Qur'an, previous figures have also discussed about nazm.30 But in al-Farahi's view, the concept of nazm that he offers has differences with previous figures.Al-Farahi views that it is necessary to redefine the concept of nazm, he assumes that the previously formulated nazm is a form of the concept of munasabah for al-Farahi.31 On one occasion al-Farahi stated the difference between munasabah and nazm: "Some scholars have written about the relationship between the verses and chapters of the Qur'an.However, with regard to the nizham of the Qur'an, to my knowledge no one has written about it.The difference between the two is that tanasub is a part of nizham, and the connection between the verses will not be able to show the kalam (Qur'an) as a unified entity in its proper place.The one who seeks tanasub often requires himself to also seek the type of munasabah (which he can find)". 32Al-Fahrawi explains in more detail what is meant by nizham: "Nizham is that a surah must be a single unit and must also be connected to the surahs before and after it, or connected to the one before or after it.Thus the Qur'an is seen as a single word that has munasabah and order from the beginning to the end of the letter". 33hus, al-Farahi concludes that the concept of nazm is broader than just munasabah.The concept of nazm is a further development of the munasabah approach.He added that the munasabah approach only assumes a coherent relationship between one verse and another in the Qur'an . 34This is in line with what Ibn al-' Arabi said, that munasabah is the connection of the verses of the Qur'an so that it seems as if it is one expression that has unity of meaning and editorial regularity. 35While the concept of nazm is more than that, the relationships between the verses will form a letter structure, this letter structure becomes a unity (za wahdaniyah). 36The concept of nazm emphasizes that each letter has a unity of meaning, although the themes vary. 37.Letter-Based Interpretation: Surahs as a Unit The surat-based tafsir method is a tafsir that works on the Qur'anic letter as a whole and has a unified theme (the sura as a unity).There are several ways of working used by the mufassir in explaining the verses of the surah-based Qur'an as a unit.Some mufassirs explain by interpreting from the beginning to the end of the surah, then summarizing the general picture or theme of the surah.Imam 'Ali as-Shabuni is one of the mufassirs who used this method in his book Tafsir I'jaz al-Bayan fi Suwar al-Qur'an.On the other hand, some mufassirs interpret verses by linking verses in a surah with a central theme.This method is used by Muhammad al-Ghazali in his book Nahwa Tafsir Maudu'i li Suwar al-Qur'an and Mahmud al-Bustani in his book al-Manhaj al-Bina'i fi al-Tafsir, and also includes those who use this method Abdul Hamid al-Farahi. 38he idea of al-Farahi's letter-based interpretation is the concept of unity of verses in one surah.He assumes that each surah should have a main theme.The division of the Qur'an into several surahs shows that each surah has a different theme.The change from one surah to another indicates that the message to be conveyed has been completed.If there was no specific purpose in the division of surahs, there would certainly be no interest and need to divide the Qur'an into several surahs. 39ccording to al-Farahi, the most basic unit of nazm is the surah, and the surah has a main theme which al-Farahi termed 'amud (main theme).'Amud is what will unite all the verses in a surat.That is, in interpreting the verses in a surah must be interpreted by referring to its central theme ('amud).'Amud also serves as a control over the interpretation produced to build a unified surah.A surah is considered a unit so that each surah has an 'amud.
c. Al-Farahi Nazm Method Linguistic approach is a method of analysis used by Al-Farahi in his tafsir.This approach refers to the linguistic aspects, such as mufradat analysis, nahwu analysis (sitaksis), uslub analysis (stylistics). 40Departing from that the Qur'an is a unity, al-Farahi divides the source of interpretation into two, primary and secondary sources.The primary source is the Qur'an itself.While secondary sources other than the Qur'an, which includes the traditions that have been accepted, the agreed news of previous scholars, and the holy books revealed to the Prophets. 41n doing his tafsir, al-Farahi divides the verses in one surah into several parts.For example, in surah al-mursalat, it is grouped into four parts, verses 1-15, 16-28, 29-40, and Tafsir Basis Surat Perspective Abdul Hamid… 41-50. 42Each part is studied thoroughly so as to find the main idea that can unite between fellow verses.Next, an effort was made to find a big idea or master idea that overshadows the main ideas contained in all parts of the surah.This big idea is then developed so as to produce a big theme from the beginning to the end of the verses in one surah.An idea can be said to be 'amud if it is able to integrate all the contents of the surah into a single unit with its interrelated parts.If not, the search for 'amud in a surah must be repeated. 43inding an 'amud in a surah is not an easy task.There are steps that can be taken to make it easier to find the 'amud in a surah, namely: 1. Knowing exactly who the letter is addressed to.This section is considered necessary so that there is no misinterpretation.2. Understand the method of delivering the Qur'an.Thus the nazm's point of view also known.3. Mufassirs who want to find 'amud must understand the literary standards of the Qur'an. 44he application of al-Farahi's concept of nazm can be found in his tafsir book "nizam -al-Qur'an wa Ta'wil al-Furqan bi al-Furqan, one of al-Farahi's magnum opus.The book has not perfectly covered all the surahs in the Qur'an.In the tafsir book, al-Fahrawi only completed approximately fourteen surahs.Although al-Fahrawi did not finish completing the basic tafsir he initiated, this study was continued and perfected by his student, Amin Ahsan Islahi in the book Tadabbur al-Qur'an. 45

Application of Nazm al-Farahi Concept in Interpreting Surah al-Mursalat
a. Overview of Surat al-Mursalat Surah al-Mursalat is categorized as a Makkiyah surah.The majority of scholars consider that the verses contained in Surah al-Mursalat were revealed before the Prophet migrated.As in the narration of Abdullah bin Mas'ud that: "When we were in the cave of Mina, suddenly Surah al-Mursalat 'Urfa' was revealed".This surah is the 33rd surah received by the Prophet Muhammad (peace and blessings be upon him) with a total of 50 verses. 46he name of this surah comes from the first verse, "wal-Mursalat", which means "for the sake of the one who was sent".Scholars differ on who is being sent in this verse.There are two interpretations, first, the opinion that what is meant by being sent here refers to angels.Thus, they interpret that those sent by Allah Swt in this verse are angels.Secondly, there is the opinion that the one sent here is the wind. 47.'Amud Surat According to al-Farahi, the 'amud in this surah covers three aspects, warning of the coming of the Day of Judgment, obeying Allah, and doing good to the creatures. 48When viewed from the structure of the letter (nazm), there is a relationship (munasabah) 20
Tafsir Basis Surat Perspective Abdul Hamid… found, then directed to the opinions of the companions of the Prophet.Finally, the journal with the title "Correlation Between Verses as I'jaz al-Qur'an in Surah-based Tafsir: Nizam and Munasabah Studies" written by Fachruli Isra Rukmana and Sri Kurniawati Yuzar.18