MUHAMMAD AFIFUDIN DIMYATHI’S CONTRIBUTION IN THE DEVELOPMENT OF AL-QUR’AN SCIENCE AND TAFSIR IN INDONESIA

: Discussions about the history of Qur ’ an knowledge and tafsir development in Indonesia have not been prevalent recently. It is less lively than discussing Western ideas from Indonesian students studying in the West. However, at the same time, Middle Eastern alumni are now emerging who do not directly offset the spread of Western thought in this country. For this reason, this research discusses the analysis of the role and contribution of Muhammad Afifudin Dimyathi (Gus Awis) in the science of the Qur ’ an and Tafsir in Indonesia. Thus, this research aims to show and explain some of Gus Awis contributions to the history of the development of Qur ’ an science and Indonesian exegesis in modern times. This research uses descriptive qualitative methods with primary and secondary data sources. Primary sources were taken from books by Gus Awis, and secondary sources were taken from books, journal articles, and manuscripts related to the theme of this research. The results of this research state that Gus Awis contribution to the history of the development of the science of the Qur ’ an and tafsir in Indonesia, including (1) the conception of us } ūl al-t afsīr , (2) the collection of tafsir books from the 1st to the 15th centuries H, & (3) New colors in the interpretation of the Qur’an .


Introduction
All Muslims agree that the Qur'an is a guide to life and a primary source in the Islamic religion, as well as the final sharia, which is tasked with guiding the journey of human life in this world until the afterlife (Wijaya, 2020).Therefore, the Qur'an is essential for us.To be guided by the Qur'an, of course, the first step that must be taken is to study its contents.Meanwhile, in exploring the contents of the Qur'an, it is optional just to read and take directly what is in it.However, it must be done through devices that bridge someone to reach the contents and contents of the Qur'an.So, this is the strategic position of Qur'an Science.
The Qur'an science contains discussions related to the Qur'an, including the reasons for the revelation of the Qur'an (asbāb al-nuzūl), makkī and madanī verses, nāsikh-mansūkh, muh} kammutashābih, and others (Manna, 2005).Because of the importance of this knowledge, Sayyid Muhammad Alawī al-Malikī al-Hasanī said that it has become mandatory for someone who wants to study the Qur'an to study this knowledge (Al-Hasani, 2002).Apart from that, to reach the most profound meaning implied in the Qur'an, after going through the knowledge of the Qur'an, you must know how to interpret it.Linguistically, interpretation means being transparent, revealing, and explaining the implied meaning (Manna, 2005).Meanwhile, tafsir in terms of terms, according to Muhammad Nuruddin 'Itr, who quotes the opinion of Jalāl al-Dīn al-Suyūt} ī in the book Al-Itqān fī Ulūm al-Qur'ān, tafsir is a science with which we can understand the Qur'an, explain its meanings and reveal its laws.Moreover, the wisdom contained therein ('Itr, 1996).Therefore, to understand the Qur'an and the meanings hidden in it, a person must master the knowledge of the Qur'an and its interpretation.
Then, remembering how vital these two sciences are, scholars have long tried to compile an essay to make it easier for those interested in these sciences to study them.Scholars have compiled various books, which ultimately complement each other and become a complete science of the Qur'an.After that, these works spread to all corners of the world and received a warm welcome from enthusiasts.It does not stop there; the development of Qur'an knowledge and interpretation continues to experience developments marked by the continued emergence of various works from scholars worldwide.One of them is from Indonesia, and among them is one of the scholars whose expertise in Qur'an and exegesis is beyond doubt.He is Muhammad Afifudin Dimyathi (Gus Awis).A scholar from Indonesia who to this day still devotes himself to the pursuit of Qur'an knowledge and interpretation, as well as his phenomenal works, which have been widely circulated in Indonesia.
This research seeks and aims to reveal the role of Gus Awis in spreading the development of Qur'an knowledge and interpretation in Indonesia.The focus of this research still needs to be carried out by researchers.It is still rare to find research that captures the efforts of young Indonesian researchers who broke away from the trend in the Scopus colonial era of classical research in the form of scriptures or textbooks.
Several studies on Muhammad Gus Awis were carried out by Khobirul Amru and Muh.Yusrol Fahmi (Amru & Fahmi, 2022), with the research title "Revitalisasi Tafsir Balaghi: Telaah al-Shamil fi Balaghat al-Qur'an Karya Muhammad Afifudin Dimyathi".This research is limited to the book Al-Shāmil fī Balāghah al-Qur'ān, which focuses on the study of balaghah in the Qur'an.Based on this research, Amru and Fami obtained two main findings, namely: (1) the description of Al-Shāmil fī Balāghah al-Qur'ān can be understood at a glance from the method of preparation, the pre-composition process, and the preparation process.Anyone needs to understand these three things so that the scope, beginning and end, and methodological framework of Al-Shāmil can be adequately understood; (2) One of Afifudin's Volume 4. Nomor 1, December 2023 efforts to revitalize the study of balāghi interpretation in the archipelago is to reaffirm the function of balaghah in the context of Qur'an interpretation.In this context, according to him, there are at least five functions of balanghai: to reveal hidden meanings and implied meanings of both words and phrases of the Qur'an, to reveal the accuracy of the meaning of the diction of the Qur'an, and the secrets of its choices, to explain the harmony of several words in a verse and several verses in a surah, to avoid misunderstanding or unwanted understanding of the Qur'an, and to help explain the mutasyabihat verses.
There is also research on one of his works, namely Jam'u al-'Abīr fī Kutub al-Tafsīr, which Gus Awis compiled.In this case, Dimyathi emphasized that the tafsir books in Jam'u al-'Abīr fī Kutub al-Tafsīr were compiled periodically from the first to the fifteenth century hijriyah based on the year of the interpreter's death to provide a coherent picture of the development of tafsir and styles and methodologies that were dominant in that era.Among them are tafsir works by female scholars, tafsir nuzulī, tafsir questions and answers and tafsir verses, tafsir without mu'jam letters (dotted) (Dimyathi, 2020).
Apart from the research above, this is the only similar research found.About the author's research here, the comparison is that previous research was only limited to the study of two works by Gus Awis, Al-Shāmil fi Balāgah al-Qura'ān and Jam'u al-'Abīr fī Kutub al-Tafsīr.Therefore, the author feels interested in reviewing Gus Awis's figure more profoundly and his contribution to developing the treasures of Qur'an science and tafsir in Indonesia, as well as reviewing his works.
In this research, the author uses a type of library research that is qualitative in nature or research carried out by collecting information and data with the help of various kinds of materials in the library, such as books, reference books, research results, articles, notes, and various journals.Related to the problem to be solved (Seri & Asmendri, 2020).Furthermore, in collecting data, the author uses a documentation method, namely by collecting various data sources in national or international journals, reference books, and articles relevant to the object being studied (Fikri et al., 2021;Husna, 2018).Data analysis was carried out based on the Miles and Huberman model, which consists of three stages: reducing the data, explaining the data found, and finally, drawing conclusions and verification (Fahrudi et al., 2021).

Biography of Muhammad Afifudin Dimyathi
Muhammad Afifudin (Gus Awis), born in Jombang, East Java on May 7 1979 (Amin, 2021).This name was a gift from his grandfather when he was a child.However, after he continued his studies in Egypt, his name was added to Dimyathi (Online, 2022).until now, he has been known as Muhammad Afifudin Dimyathi.He is the fourth of eight children from the next generation of caregivers at the Darul Ulum Pondok Pesantren in Peterongan, Jombang, East Java (Azizah, 2019).His father's name was KH.Ahmad Dimyathi, who is the son of KH.Romli Tamim is known as the compiler of the NU Istighotsah and one of the founders of the Darul Ulum Pondok Pesantren.His mother's name is Dra.Hj.Muflichah, daughter of KH.Ahmad Marzuqi is from the extended family of Langitan Pondok Pesantren in Tuban, East Java.So, from his father's line, he is part of the extended family of the Darul Ulum Pondok Pesantren Jombang.Meanwhile, through his mother, he is part of the extended family of the Langitan Pondok Pesantren Tuban (Azizah, 2019).
Gus Awis was married to Hj. Laily Nafis, daughter of KH.Sofyan Tsauri and Hj.Mubudi'ah is an extended family member of the Miftahul Ulum Kaliwates Jember Pondok Pesantren.He married in 2002.From this marriage, he was blessed with four children.First is A. Fayroz Abadi, who was born in Sudan in 2004.Second, Inaba Kayyisa was born in 2008.Third, Nady Sajjad Volume 4. Nomor 1, December 2023 Muhammad was born in 2010.And finally, in 2014, the third child was born, named Alizka Sakhiyya (Azizah, 2019).

Education and Career of Muhammad Afifudin Dimyathi
Gus Awis received his first education under the care of his parents, namely KH.Ahmad Dimyathi and Nyai Muflichah.Gus Awis received much teaching and motivation from the two of them to continue learning.However, the two never imposed what their children, including Gus Awis himself, had to pursue.Gus Awis was given the freedom to choose what he liked.He also recited the Qur'an to teachers who taught at the Darul Ulum Pondok Pesantren Jombang and Langitan Pondok Pesantren Tuban (Azizah, 2019).
Gus Awis started his formal schooling at Madrasah Ibtidaiyah Negeri (MIN) Darul Ulum in 1985 and graduated in 1991.After that, he continued his studies at Madrasah Tsanawiyah Special Program (MTs.PK) Darul Ulum from 1992 to 1994.Then, at the next level, high school, he continued his studies at the Madrasah Aliyah Keagamaan Negeri (MAKN) Jember and successfully graduated in 1997.After graduating from MAKN, Gus Awis decided to wait to continue to the graduate level.Instead, he chose to study and memorize the Qur'an first at the Sunan Pandanaran Pondok Pesantren in Ngaglik, Sleman, Yogyakarta, which was taken care of by KH. Mufid Mas'ud. This continued until 1998(Azizah, 2019).
After that, Gus Awis continued his education at Al-Azhar University in Egypt, specifically at the Ushuluddin Faculty in the Department of Tafsīr wa Ulūm al-Qur'ān.He entered in 1998 and succeeded in obtaining an Lc.degree in 2002.Next, he decided to return to Indonesia.Moreover, that is when he married Hj.Laily Nafis from the Miftahul Ulum Islamic Pondok Pesantren in Jember.After completing the contract, he continued his studies in Sudan.That same year, he continued his Master's at the Khartoum International Institute for the Arabic Language by taking the Ta'lim al-Lughah al-Arabiyah Lighairi al-Nathiqina Biha Department.From 2003 to 2004, he returned to Indonesia to carry out walimah (Online, 2022).After that, he immediately returned to Sudan, bringing his wife.Gus Awis completed his Master's studies in Sudan in 2004 with the title Cum Laude (Amin, 2021).Then, in the same year, he continued his studies at Neelain University's Ph.D. majoring in Tarbiyah with a concentration in Curriculum and Arabic Language Teaching Methodology and finished in 2007 (Dimyathi, 2015c).
Gus Apart from that, in between his busy schedule as a UIN Sunan Ampel Surabaya teacher, he is also a caretaker at the Hidayatul Qur'an dormitory at the Darul Ulum Islamic Pondok Volume 4. Nomor 1, December 2023 Pesantren in Jombang.He also held recitations of the Qur'an and Tahfidz and their interpretations there (Amin, 2021).

The Works of Muhammad Afifudin Dimyathi
Gus Awis's works are numerous, ranging from books, scriptures, and articles to journals.Some speak Indonesian, and some speak Arabic (Azizah, 2019).Some were published in Indonesia, and some were published abroad (Middle East).

Muhammad Afifudin Dimyathi's Contribution to the Development of Qur'an and Tafsir Science in Indonesia
As a tafsir scholar, he is an expert in his field; Gus Awis certainly has a role and contribution in developing Qur'an and Tafsir Science in Indonesia.After conducting research on the role of Gus Awis in the science of the Qur'an and Tafsir in Indonesia, the researcher mapped several things that Gus Awis contributed to the study of the science of the Qur'an and tafsir, namely (1) the conception of us} ūl al-tafsīr, ( 2) compilers of tafsir books from the IH to XVH centuries, and (3) new colors of interpretation of the Qur'an.The explanation of each of these contributions will be explained further in the following explanation:

Conception Us} ūl al-Tafsīr
The term tafsir study with the term us} ūl al-tafsīr is not very popular among the ulama.Since the beginning of the fourth century, namely at the time the Ulūm al-Qur'ān was recorded as an independent composition in one book, the terms often used were Ulūm al-Qur'ān or Ulūm al-Tafsīr, for example, by the work of Ali bin Ibrahim bin Said Al-Hufi (430 AH) with the title Al-Burhān fī Ulūm al-Qur'ān.However, it is common for Us} ūl al-Tafsīr to be equated (murādif) with Ulum al-Qur'ān (Al-Thayyar, 1999).
So far, only a few works on tafsir studies using the term us} ūl al-tafsīr have been written by Indonesian scholars (Amin, 2021).Even in Asia, there has yet to be a single expert on tafsir who has written a study of tafsir with the title us} ūl al-tafsīr, except for a cleric from Malaysia named Mustafa Abdullah.He wrote a study book on tafsir and named it us} ūl al-tafsīr (Abdullah, 2016).Apart from that, this is the only work that has been found entitled with the diction of us} ūl al-tafsīr.
Then, the presence of Gus Awis' phenomenal work entitled Ilm al-Tafsīr: Us} uluh wa Qowāiduh adds to and completes the literacy of tafsir studies and the treasures of Qur'an studies in Indonesia and even the world.So, Gus Awis's efforts and initiatives should be appreciated because he pioneered the tafsir study with a new diction, namely, us} ūl al-tafsīr.Gus Awis, in his book, presents a systematization of the interpretation methodology of existing ulama from the perspective of ittijāh/lawn, manhaj, and uslūb.Each Volume 4. Nomor 1, December 2023 of the three terms is first explained at the beginning, along with the differences so the reader can understand each.After explaining the definition, Gus Awis explained the classification of the three terms along with examples of representative interpretations and interpretations representing each of ittijāh/lawn, manhaj and uslūb.
After explaining the differences, Gus Awis also combined them with the rules offered by ulama in dealing with differences in interpretation.The rules listed by the author, although far from complete compared to books that specifically discuss the rules of interpretation, are one of the advantages of Ilm al-Tafsīr: Us} ūluh wa Qawāiduh.In several rules, he also explains the origins of these beliefs, and in all the rules he includes in his book, he explains examples of the practical application of these rules.As a result, the systematic writing of Gus Awis deserves appreciation for facilitating understanding and providing tas} awwur to readers about the big picture of us} ul al-tafsīr.
Even though it presents several advantages, Gus Awis' pioneering work in writing us} ul al-tafsīr works among Indonesian scholars is still not substantive in content, meaning that the content contained in The new idea offered by Gus Awis as a development in al-Rūmi's offer is to systematize the discussion of ittijāh.In discussing ittijāh, Gus Awis no longer transferred what Fahd al-Rūmī said but tried to construct his concept.In contrast to al-Rūmī, the discussion of Ittijāhāt fī al-Tafsīr fī al-Qarn ar-Rabī' 'Asyr discusses it more profoundly and separates it from the discussion of manāhij.However, reviewers have not found a direct connection between ittijāh and manhaj.Although Gus Awis stated that the manhaj variant follows the ittijāh variant in interpretation, in reality, several books with certain ittijāh have a dominant manhaj that is different from the related ittijah.For example, Al-Kashshāf 'an Ghawāmid al-Ta'wīl by Al-Zamakhsharī.This work, seen from an ittijāh perspective, certainly has a robust al-ittijāh al-kalāmī tendency.However, on the other hand, it cannot be denied that al-Zamakhshari's method of interpreting the linguistic side of the Qur'an is also very dominant.
As a scholar who teaches at a State Islamic University in Indonesia, Gus Awis tries to elaborate contemporary methods in studying the Qur'an, such as hermeneutics, semiotics, and historical studies.In line with Gus Awis' efforts to strengthen the authority of interpreting the Qur'an for ulama, Gus Awis tends to counter contemporary interpretive methods from the West.For him, attempts to use Western methods generally fail, not because they are unable to produce new knowledge from the Qur'an but because they come from an ideological background different from Islamic ideology.The liberal ideology behind the promotion of the use and application of Western methods is a factor in Muslims' rejection of them.
In his book, which consists of 286 pages, Gus Awis presents material related to the study of Ushul At-Tafsir.The Book of Ilm al-Tafsīr: Us} ūluh wa Qawāiduh is composed of 14 chapters as follows: (1) Introduction to the basics of tafsir, (2) Tafsir Qualifications, (3) History of Tafsir, (4) Interpretation sources, (5) Ijma' in tafsir, (6) Differences in interpretation, ( 7) Orientation (alittijāh) in tafsir, (8) Interpretation methodology, (9) Uslubs of Volume 4. Nomor 1, December 2023 tafsir, (10) Sanad-sanad in tafsir, (11) Manuscript book of tafsir, (12) rules for interpreting the Qur'an, (13) rules for interpreting tafsir, and ( 14) criticism of infiltration in tafsir.This book presents a complete and systematic discussion of us} ūl al-tafsīr from the basic things about interpretation such as mabādi', history, and qualifications to the regulation of the terms ittijāh, manhaj, and uslūb, followed by a presentation of several rules of interpretation and rules of tarjih which can be used as a guide for reviewers in dealing with differences in interpretation (Dimyathi, 2015a).
Gus Awis uses this work to describe existing ulama interpretation methodologies from the ittijāh/lawn, manhaj, and uslūb aspects.The rules listed, even though they are few and far from complete compared to books that specifically discuss the rules of interpretation, are actually one of the advantages of Ilm al-Tafsīr: Us} ūluh wa Qawāiduh.
In several rules, he also explains the origins of these beliefs, and in all the rules he includes in his book, Gus Awis explains examples of the practical application of these rules.Thus, the systematic writing of Gus Awis deserves appreciation for facilitating understanding and providing readers with tasahwwur about the big picture of us} ūl al-tafsīr.
In Gus Awis' efforts to strengthen the authority of interpreting the Qur'an for ulama, he tends to choose a counter stance to contemporary interpretive methods from the West.For him, attempts to use Western methods generally fail, not in the sense of being unable to produce new knowledge from the Qur'an but because they come from an ideological background different from Islamic ideology.The liberal ideology behind the promotion of the use and application of Western methods is a factor in Muslims' rejection of them (Dimyathi, 2015a) The entire book Jam'u al-Abīr fi Kutub al-Tafsīr consists of 2 volumes: the first has 350 pages, and the second has 420 pages.Through this book, Gus Awis contributes considerably to the treasures of Islamic scholarship, especially in the study of interpretation (Dimyathi, 2015b).

New Colors of Qur'an Tafsir
One of the miracles of the Al-Qur'an can be seen from the quality of its language, which is so beautiful and unique that it can only be reached by someone who has mastered one of the Arabic language skills called balaghah science (Mushtofa, 2003).The scope of balaghah science is ma'ani science, bayan science, and badi science' (Hasyimy, 1999).
One style of interpretation in the Qur'an is through the balaghah approach (tafsīr balāghī).Tafsir like this previously been compiled by several scholars, such as Al-Zamakhsharī (538 AH) with his work Tafsīr Al-Kashshāf, Abū Hayyān (745 AH) with the book Al-Bah} r al-Muhīt} , Imam Baidhawi (685 AH) with his work Anwār wa Tanzīl wa Asrār al-Takwīl and so on.
Starting from the lack of balaghi tafsir books, Gus Awis attempted to compile a tafsir that discussed the verses of the Qur'an from a linguistic perspective (balāghah).So, a book entitled Al-Shāmil fī Balāghah al-Qur'ān examines verses containing balāghah starting from Surah Al-Fātih} ah to Al-Nās (Dimyathi, 2018).
In one of the NU Online Crew's interviews with Gus Awis, he explained that in the book Al-Shāmil fī Balāghah al-Qur'ān, he explains several verses that contain balāghah content from the beginning to the end.Apart from that, he also emphasized that in the book he wrote, almost all the verses of the Qur'an which contain elements of balāghah are discussed and explained in the book Al-Shāmil fī Balāghah al-Qur'ān (Online, 2022).
This book consists of 3 volumes with a total of 1600 pages.Through this book, Gus Awis, apart from revealing the contents of balaghoh in the Qur'an, also reaffirms the role of balāghah in Volume 4. Nomor 1, December 2023 interpreting the Qur'an.He also explained the five roles of balāghah in interpreting the Qur'an: First, revealing the stored meaning and implicit meaning of the pronunciations and phrases of the Qur'an.Second, reveal the accuracy of the meaning of the diction of the Qur'an and the secrets of its selection.Third, explain the harmony of the words in the verse and the harmony of the verses in the surah.Fourth, it can avoid wrong or undesirable understanding of the Qur'an; and fifth, it helps interpret the mutashābihāt verses (Dimyathi, 2018).
Gus Awis' work, entitled Al-Shāmil fī Balāghah al-Qur'ān, is a breakthrough in the color of interpretation in Indonesia.Considering that it is scarce for mufassir from Indonesia to write a book of interpretation of the Qur'an, where the emphasis is on the balāghah content (balāghī style).

Conclusion
From the explanation above, it can be concluded that Gus Awis is a young cleric who comes from Jombang, East Java.Known as a pious and productive young cleric.His contribution to the development of the science of the Qur'an and Tafsir in Indonesia can be seen in the traces of his work, which produced several new formulations in Indonesia, namely: (1) Conception of us} ūl al-tafsīr (2) Collector of tafsir books from the 1st to the 15th centuries, and (3) New colors in the interpretation of the Qur'an.
The implications of this research can be instant reading material for readers, especially beginning students (beginners) who are just studying the science of the Qur'an and its interpretation, especially the history of its development in Indonesia until now.
Furthermore, it needs to be emphasized that this research has limited discussion.Of course, there is still a range of themes that this research has not touched.For this reason, further research needs to be planned again with other perspectives and themes.
Ilm al-Tafsīr: Us} ūluh wa Qawāiduh still repeats discussions from the works of other scholars or previous scholars.Chapters one to six of this book do not offer new readings in tafsir apart from quoting writers from the Ulūm al-Qur'an literature, such as Al-Suyūt} i, Ibn Taimiyah, Husain al-Dhahabī and several other scholars.As for the three chapters that talk about manāhij al-tafsīr, Gus Awis borrows Fahd al-Rūmī's ideas in Buh} ūth fī Us} ūl al-Tafsīr wa Manāhijuh and Ittijāhāt fī al-Tafsīr fī al-Qarn al-Rābi' 'Asyr.If compared, the manhaj listed by Afifuddin in Ilm al-Tafsīr: Us} ūluh wa Qawāiduh is the same as the manhaj described by Fahd al-Rūmī both in Buh} ūth fī Us} ūl al-Tafsīr wa Manāhijuh and Ittijāhāt fī al-Tafsīr fī al-Qarn al-Rābi' 'Asyr.
Awis' career in the world of education began in 2006.He was actively lecturing at the Pendidikan Bahasa Arab Study Program, Faculty of Tarbiyah dan Keguruan at Universitas Islam Negeri (UIN) Sunan Ampel Surabaya.There, he taught language and tafsir courses.He also devotes himself to teaching in the UIN Sunan Ampel Surabaya postgraduate program and UIN Malik Maulana Malik Ibrahim.He started teaching there in 2007.He taught specialization courses in Linguistics, Socio-Linguistics, Semantics and Lexicology, Arabic Language Learning Methodology and Development of Arabic Teaching Materials (Azizah, 2019).Apart from that, Gus Awis also participated as a teacher in the Postgraduate Program at IAIN Tulung Agung, IAIN Jember (now UIN KH Achmad Shiddiq Jember) and STIT Darullughoh Walkaromah (Dalwa) Bangil Pasuruan.Now, he is still active as a Postgraduate lecturer at UIN Sunan Ampel Surabaya, Secretary of the MUI Fatwa Commission Jombang Branch, Postgraduate lecturer at IAIN Tulung Agung, Director of the Aswaja Center Jombang, Deputy Director of the Aswaja Center PWNU East Java, Deputy Head of General PBNU, and Katib PBNU (Azizah, 2019).