Wednesday, July 4, 2012

Papers Miracles Al Quran | Quran

Miracle is an event, business, exceptional cases that coincided with the challenge and can not dikalahkan.makalah is about the miracle of al-quran Among the mercies of God to man, is that he not only confer a sacred nature that could lead him to virtue, even also from the kemasa sent a messenger who brought the book as a way of life from God and calls people to worship Him alone. Each apostle is sent in addition to carrying the book that it contains good news and warning, God also provide them with miracles to help them in a variety of difficulties and challenges of people who reject his message according to the level and mindset of its people. 

Prophet Muhammad SAW sent when the Arab community of experts in language and literature. Everywhere held Musabaqah (race) in compiling poems or sermons, advice and counsel. Poetry is judged to be beautiful, as a tribute to hanged dika'bah penggubahnya at once to be enjoyed by the saw and read it. The poet had a very special position in Arab society. 

At the fall of al-Quran is actually the Arabs are the people most knowledgeable about the unique and distinctive al-Quran as well as their inability to menyususun for instance. But among them do not admit it, even once they declared that al-Quran is poetry, al-Quran is a master of magic or pendukunan. Hence al-Quran came to challenge them to develop a kind of al-Quran, they were not able to make such arrangement al-Quran is beautiful and cultured high, it is obvious miracle of the Koran. To examine more about the miracle of al-Qur an, it will be discussed in this paper on understanding miracles, kinds of miracles, forms and stages of the challenges al-Quran, miracles aspects of al-Quran, al-sharfah understand, and cover.

B. Understanding the Miracle.

In Big Indonesian Dictionary explains that the word miracle is defined as an event (events) which are difficult to reach by the ability of human reason. [2] The word miracle drawn from Arabic أعجز (a'jaza) which means that weaken or incapacitated. [3], while said أعجز (a'jaza) is itself derived from the word عجز ('ajaza) which means that does not have the strength (weakness). [4] The culprit (which weakens) named mukjiz, and when the ability to weaken the other parties so as to silence the most prominent opponent, then named معجزة (miracles). Additional marbuthah ta the end of the word implies mubalaghah (superlative). [5]

With different editors, defined a miracle as well as something extraordinary that God demonstrated through His prophets and His messengers as proof for the validity of the prophetic and apostolic confession. [6] In al-Quran, the word 'ajaza repeated in many forms as much as 26 times in 21 letters and 25 verses. [7]

In the Dictionary of al-Mu `jam al-Washith, a miracle is defined:

أمر خارق للعادة يظهره الله على يد نبي تابدا لنبوته

"Something (or business case) that violates the customs that revealed a prophet of God over the power to strengthen his prophetic." [8]

Imam Jalaluddin al-Sayuti explain that miracles are: [9]

أمر خارق للعادة, مقرون بالتحدى, سالم من المعارضة

"A thing or extraordinary events that accompanied the challenge and survived (not capable) to answer them."

Meanwhile, according to al-Qattan Manna, I'jaz (miracle) is a set of weakness. Weakness in the general sense is the inability to do anything, the opposite of qudrah (potency, power, ability). If the miracle appears, then the ability mu'jiz It appeared (something debilitating. What is meant by i'jaz in this discussion is to reveal the truth of the prophet in its recognition as an apostle, by revealing the weakness of Arabs against the eternal miracle of the Koran. [ 10]

Then the miracle is an event, business, exceptional cases are accompanied by a challenge and can not be defeated. Al-Quran challenged the Arabs, they are not powerless against even though they are people who are fluent, this is nothing else because of al-Quran is a miracle. [11]

Based on the above definitions, it can be put forward three main elements of miracles, namely:

1. Miracles have to violate the traditions or customs. 
2. Miracles must be coupled with resistance, and
3. Miracles are not invincible. [12]

Meanwhile, according to M. Shihab Qurais there are four elements that must accompany something that he called a miracle. Keeempat elements are:

1. Thing or an unusual event. 

The definition of extraordinary is something that is beyond the reach of the known causal laws in general.

2. Occurs or a claim presented by a prophet.

When these things happen rather remarkable from someone who claimed prophet, he was not called miracles.

3. Contains a prophetic challenge to the dubious.

This challenge must be in unison with its recognition as a prophet, not before.

4. These challenges are not able or fails served.

When that was challenged successfully done similar things, then this means that the recognition of the challenger is not proven. [13]

C. Various kind of miracle.

Broadly speaking, miracles can be divided into two main parts, namely the miracles that are hissiyah (sensory material), and the miracle that is' aqliyah (rational). [14] Miracle of all previous prophets is the first kind. They are miracles in the sense of material and sensuous fabulosity can be seen or reached directly through the senses by the society in which the prophet delivered his message, like Noah made the boat on the instructions of God so that they can survive in the situation of the waves and the waves are so powerful; no burning of the prophet Ibrahim the flames; stick that Moses changed into a serpent; healing done by permission of Allah Prophet Isa and others. Everything is material sense, limited to the location where the prophet was and ended with the death of their prophet. In contrast to the miracle of Prophet Muhammad SAW, its not a material sense, but 'aqliyah (can be understood by the mind). Because it is so, then it is not limited to a particular place or time. Miracles of the Koran can be reached by everyone who uses his wits, when and wherever located. [15]

This difference is caused by two points. First, the prophets before Prophet Muhammad SAW., Assigned to a particular society and time. Therefore, their miracles and only applies to the community, not to post them. This differs from the prophet Muhammad., Who was sent to all mankind until the end of time, so the proof of the truth of his teaching must always be ready to be disclosed to any person who doubts whenever and wherever they are.

Second, humans have evolved in his thinking. People of the prophets before Prophet Muhammad SAW., In desperate need of proof of the truth which should match the level of their thinking, the evidence must be clear and accessible to their senses. However, after the man began to climb to the stage of maturity of thinking, then the sensory evidence is not needed anymore. This does not mean that there is no outstanding matters from or through the prophet Muhammad. Discharge of water from his fingers slit, a little food can be enough people, grip the sand that catapult him to the pagan full moon in a war to cover up their views, and others are wonderful things that have happened. [16]

However, it can be concluded, first, that miracles are exceptional in dealing with problems of man, not the power to make, but God determines the provision. Second, that the miracle of the prophet with one another is the same function, namely to play a role and address the intelligence of his people, in addition to proving the power of God above all things. [17]

D. Forms and stages of al-Quran Challenge.

The challenge that comes from al-Quran consists of two forms, namely:

1. Common challenges 

This challenge is addressed to all classes, both of the philosophers, scholars, clerics, and hukama, and all men without exception, people of Arab or Ajam, white people or black people, believers or unbelievers. It is God described in the letter of al-Quran al-Isra 'verse 88.

2. Special challenges

These challenges are specific to the Arabs, especially for the disbelievers of Quraysh. Challenges of this particular play is divided into two kinds, namely:

1. The challenge is kulli (overall), which is a challenge to the entire al-Quran on its laws, the beauty of its language, balaghahnya and clarity. This is described in the letter of Allah al-Thuur paragraph 34. 

2. The challenge is juz'i (some), namely the challenge to bring in ten letters or one letter that resemble the letters of the Koran. It is God described in verse 13 letters and letter Hud al-Baqarah verse 23. [18]

As for the stages of the challenges of the Koran is as follows:

First, God's challenge to create such a "whole al-Quran", as understood from the letter of al-Thuur paragraph 34,

فل يأتوا بحديث مثله إن كانوا صادقين (الطور: 34)

"Then let them bring in a sentence such as al-Quran that if they include the right people." (Al-Thuur: 34).

In one history states that when this verse was revealed to challenge the pagans of Quraish who doubt and reject the truth of the Koran, they argued "we do not know the previous history" (which is the most content of al-Quran).

As is the sentence بحديث (bihadiitsin) in the paragraph above is a match for the Koran, but in fact they were not able to bring something to match al-Quran.

Second, God alleviate the challenges, the challenge to make it the equal of ten letters of the Koran, as revealed by God Almighty., In a letter Hud verse 13,

أم يقولون افتراه قل فأتوا بعشر سور مثله مفتريات وادعوا من استطعتم من دون الله إن كنتم صادقين (هود: 13)

"In fact, they say," He has made-for al-Quran "Say:" (If so), Then bring ten letters with her, and call the people who you can call besides Allah if ye are the people who right. "(Hud: 13).

Said مفتريات (muftarayaat) which translates to "artificial" in the paragraph above is the accusation of the disbelievers of Quraysh against the Prophet Muhammad SAW., That the Koran is made up, by God therefore challenging, if the Koran was created, for (lie), if they are able to make beautiful and thorough redaction of the Koran then that's enough to admit the truth of their allegations, but even this second challenge they could not serve.

Third, God relieve another challenge, namely the challenge to make one letter that matched the al-Quran, as Allah SWT., In a letter Yunus verse 38,

أم يقولون افتراه قل فأتوا بسورة مثله وادعوا من استطعتم من دون الله إن كنتم صادقين (يونس: 38)

"Or why have they said," He (Muhammad) make him? ", Say (if you charge it properly), then create a single surah like that and call anyone who can you call besides Allah, if ye are truthful. "(Yunus: 38).

Three stages of the challenge it presented when the prophet Muhammad., Still in Mecca.

Fourth, when the Prophet migrated to Medina, God has been challenged again with a much more flexible challenge is to make a letter similar to the al-Quran, as can be understood in the letter of al-Baqarah verse 23,

وإن كنتم في ريب مما نزلنا على عبدنا فأتوا بسورة من مثله وادعوا شهداءكم من دون الله إن كنتم صادقين (البقرة: 23)

"And if you (still) in doubt about the Koran which we reveal unto our servant (Muhammad), then make like unto one of the letters and call-penolongmu helper besides Allah if ye are truthful." (Al-Baqarah: 23).

Paragraph 23 contained in the letter al-Baqarah is similar wording in paragraph 38 in the letter of Jonah. Another difference between the sentences (fa'tuu bisuuratin mitslihi and fa'tuu bisuuratin mitslihi min). من word (min) here means "approximately", and thus the challenge is lower than the previous challenge that requires making a surah without using the word من (min) or "much less".

Indeed from the very beginning God has confirmed that anyone at any time of the Koran remains a miracle and can not be matched. This we can understand from the word of God in the letter of al-Isra 'verse 88,

قل لئن اجتمعت الإنس والجن على أن يأتوا بمثل هذا القرءان لا يأتون بمثله ولو كان بعضهم لبعض ظهيرا (الإسراء: 88)

"Say (O Muhammad): Verily if men and jinn gathered to make a similar al-Quran, they would not be able to make something similar to him, even if some of them to be servants of one another." (Al-Isra ': 88) .

Thus it is clear that the step by step challenges the Koran, no one was able to meet these challenges, especially the Arabs that the Quraish light-tarangan not accept the truth of the Koran. Thus it is evident miracle of the Koran that God really revealed to his prophet Muhammad., The unlettered.

E. Aspects miracles of the Quran.

The scholars agree that the Koran does not weaken a man to bring commensurate al-Quran just because one aspect, but because some of the aspects, both aspects lafzhiyah (morphological), ma'nawiyah (semantics) and ruhiyah (psychological). Everything rests and united, so that humans weakens against him. [19] However, they differed in terms of reviewing the miracle of the Koran. The difference is as follows:
  • Some scholars argue that the terms of al-Quran miracle is something that is contained in the Koran itself, which is a separate and distinct arrangement with the Arab poetic form and the form of prose, both in the beginning, and tribal sentence.
  • Others argue that the terms of the miracles of the Koran contained in a clear enunciation, pronunciation, wording and structure of literary value are beautiful, because the literature contained in the Koran is very high and has no equal. 
  • Other scholars argue that the miracle was due to al-Quran avoid the conflict, and that means soft and contain unseen things beyond human ability and beyond their power to find out. 
  • There is another scholar who argues that the terms of the miracles of the Koran that seem privileges and beauties contained in the Koran, both in the beginning, the purpose and in any cover letter. [20] 

Imam al-Qurtubi in the tafsir al-Quran Jami'i Ahkamil ten states in terms of miracles of the Koran, while al-Irfan Zarkani Manahilul noted in his book in terms of fourteen miracle of the Koran. [21]

Scholars over the known differences of opinion in accordance with their respective capabilities. So it was not different in determining the limits of al-Quran miracles, because miracles aspects of al-Quran is not only limited to certain aspects that they mentioned. [22] The aspects of the miracle of the Koran are:

1. The composition of a beautiful language, different from the arrangement of the Arabic language. 
2. Uslubnya (composition) is amazing, far different from any form of arrangement of the Arabic language.
3. Greatness is not possible for a creature to bring in others.
4. Shari'a is very detailed and complete than any man-made laws.
5. Preaching the supernatural things that can not be known except by revelation.
6. Not contrary to the principles of science.
7. Al-Quran fulfill every promise and threat dikabarkannya.
8. The breadth of science knowledge contained therein.
9. Ability to meet all human needs.
10. Effect on the hearts of his followers and the people against him. [23]

A brief description of aspects of the miracle of the Koran is as follows:

1. The composition of a beautiful language. 

The composition of the language style of the Koran can not be confused by anything, because the Koran is not the composition of poetry and prose composition is not well, but when the Koran is read and then when it has a unique feel and hear the cadence and rhythm. Cendikiawaan English, Marmaduke Pickthall's The Meaning of the Glorious Quran, writes: "Al-Quran has unequaled symphony in which every tune can move men to weep and rejoice". [24]

2. Uslubnya amazing.

Al-Quran came with uslub very good and wonderful, wonderful Arabs because of the harmony and beauty, harmony arrangement. It includes special values ​​that are not contained in human speech akn.

3. Glory.

Al-Quran has extraordinary grandeur remarks that are beyond human ability to master it, or bring in the equation. The content of the Koran can affect the souls of his audience and can soften hard hearts.

4. Shari'a is very detailed and perfect.

The Quran describes the key points of theology, law, religious law, norms of virtue and good manners, the laws of economic, political, social and civic. Al-Quran also organize family life, to uphold the values ​​of freedom, justice (democracy) and deliberation.

5. News about things that are unseen.

The Quran reveals the many kinds of things unseen. The Quran reveals the events of the past no longer known by man, because his time had been so long, and also reveal future events or the present are not yet known to man.
6. In line with modern science.

Al-Quran contains detailed instructions on some general knowledge that has been found first in the Koran before being discovered by modern science. Tiori al-Quran is in no way contrary to tiori-tiori modern science, both natural sciences, architecture and physics, geography and medicine.

7. Keep their promises.

Al-Quran always kept his word in any of what has been dikabarkannya and in every promise of God to His servant, either as an absolute promise of God's promise to help the apostles, and limited appointments are conditional promises to be qualified as piety, patience, help Allah's religion, and so forth.

8. Contained extensive knowledge.

Al-Quran comes with a variety of science of theology, law (the law), ethics, Muamalat, and various other field in education and teaching, politics and economics, philosophy and social.

9. Meet all human needs.

Al-Quran came up with the perfect clues, more flexible flexible, and can meet all the needs of people in every place and time.

10. Memorable in the liver.

Al-Quran can thrill followers and challengers. Someone who is very hostile to al-Quran could be reversed under protection. Umar bin Khattab, Sa'ad bin Mu'az, and Usaid bin Hudhair for example, they are the ones most cruel to the Muslims but because listening to some verses of the Quran the hearts melted and converted to Islam.

French philosopher said, "Behold Muhammad., Reading the Koran with a solemn, modest and humble, to attract the hearts of men to believe in God, and this exceeds the effect caused by all the previous prophets miracles. [25]

F. As-Sharfah understand

As-drawn from the root word Sharfah صرف (Sharafa) meaning turn, in the sense that God is turning people away from making a sort of al-Quran, so if not averted, people will be able to. In other words, miracles of the Koran is regarded by understanding as-sharfah were born of external factors, rather than the Koran itself. [26]

Talking about the as-sharfah, Abu Ishaq Ibrahim an-Nazham of the group Mu'tazilite by Mustafa Sadiq al-Rafi'i referred to as "the devil who argues" suggests that, al-Quran miracles basically greatness lies not in the Koran that but rather solely because sharfah (protection) from Allah., to his servants, more than that an-Nazham words, God not only memprotek human ability to match the Koran, but also in fact fetter their eloquence. [27 ]

While al-Morteza of the opinion that the Shiite-sharfah meaning as it is revoked, the repeal of God and the knowledge that they have a sense of the language needed to construct a sentence similar to the Koran. [28]

If we consider the two opinions above, they assume that the al-Quran is not a miracle with His essence, but the miracle was due to two things:

1. Divine driving them to compete eventually weaken their idleness. 
2. External factors that represent the talent and capability of their literary eloquence. [29]

In this case Muhammad Abd al-Zarkani Azhim view that the allegations of al-Quran I'jaz disclaimer to the flow Mu'tazilah and the Shiites as a whole just because a handful of characters who in this case an-al-Morteza nazham and an accusation that is less ethical remember too many followers of the Shi'a Mu'tazilah and whose testimony about the miracle of the Koran is more or less the same with the Muslims in general. Even among the Sunni though there is precisely the possibility of as-sharfah confirming that happens, including the Abu Ishak al-Isfariyini. [30]

In the meantime, Al-Qadi Abu Bakr al-Baqillani said that, one thing about shirfah cancel opinion is, even if it match the Koran is possible, but they are hindered by shirfah, then the word of God is not a miracle, but miracles that shirfah . Thus, the pen does not have any advantages over the other pen. [31] In addition to Abu Bakr al-Baqillani, the opinion of the as-sharfah by Muhammad Ali as-Shabuniy also said to be wrong and can not be justified because it does not correspond to reality. It was thought due to several factors:

1. If this opinion is correct, it would be the miracle pemalingan element and not in the Koran itself. 

2. If you disagree with this pemalingan true, it would not undermine the element of miracle. Because the act is the same as we cut one's tongue and then we force him to talk.

3. If there is melemahakan drive them to compete, they must have been lazy and not likely to obstruct the Prophet to preach.

4. If there are factors that arise suddenly, blocking them speak firmly they would announce it to the public.

5. Pemalingan when it did occur, we must for now be able to emulate al-Quran, as well as for those who persevere in Arabic literature at any time, of course they will be able to explain the miracle lies the recognition of the Koran. [32]

Overall it (on the opinion as-sharfah) according to the opinion writer is not true, the truth is that the effort to bring such as al-Quran was not going to happen according to the ability of the creature.

G. Cover

From the description above about the miracle of the Qur'an we may take a few conclusions are as follows:

Al-Quran is the miracle of Prophet Muhammad SAW., The largest of its' aqliyah that applies throughout the ages because it can be reached by the development of human reason. Al-Quran miracle lies in the beauty aspect of the language, the news carries news, breadth of content of the material contained therein and of other aspects, and not to any time there is a human being can match it.  Miracles of the Koran are the things that are remarkable in the Koran itself, rather than coming from outside the al-Quran, hence understood as-sharfah unacceptable.  Thus this paper presented in seminar courses of the Koran, the authors recognize that there are still many shortcomings and mistakes that are used both literature and language structure, to the criticism and constructive suggestions from readers are encouraged. Only we give ourselves to God.
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