Îjâz of Al-Qur'an in Perspective of An Noursi and Its Implication Towards the Translation of Al-Qur'an

: There was a debate among the scholars regarding whether Al-Qur’an text was possible to be translated or not. When Al-Qur’an text is translated, another problem arises, whether the translation has included the entire meaning contained in Al-Qur’an text. So, it whether can replace the position of Al-Qur’an text or not. This paper aims to address these problems in An Noursi's perspective. Based on a descriptive analytical literature review of the writings of An Noursi relating to Al-Qur'an and the translation of Al-Qur'an, a conclusion can be drawn that the An Noursi is classified by Ulama that the text of Al-Qur'an cannot be translated into any language . This perspective is clearly seen when he explained the theme of Al-Qur'an, where Al-Qur'an is an aspect of the miracles of the language possessed by Al-Qur'an and cannot be possessed and compared by any other language. In addition, An Noursi's rejection of Al-Qur'an translation above cannot be separated from the social political influence in Turkey at that time, where religious secularization was very intensively carried out by the authorities. In other words, this paper tries to present a moderate perspective about the translation of Al-Qur’an, where the process of translating Al-Qur’an is very possible when the translation is understood to be limited to Tarjamah Tafsîriyyah not Tarjamah Harfiyyah , because actually the translation of Al-Qur’an is intended by the Ulama the one who rejected it was Tarjamah Harfiyyah . Besides, the translation of Al-Qur’an meant by the Ulama who allowed it was Tarjamah Tafsîriyyah .


Introduction
Debate around the translation of Al-Qur'an still frequently arises, between what is permissible and what is prohibited. As a product of the translation of Al-Qur'an whether it can cover the entire content of the meaning of Al-Qur'an or not also appears along with the perspective that allows us to replace the reading of Al-Qur'an with the translation product with a perspective that prohibits it. Examining the theme of Al-Qur'an in the perspective of An Noursi, to be compared with other Ulama's perspective about the translation of Al-Qur'an is interesting to study as a contribution of thought to answer the above problems. Îjâz is an important part of the content of the language of Al-Qur'an, the does not accept western civilization as it is without criticism, such as: its rejection of secular ideology that was tried to be adopted in Turkey during Kamal Ataturk period. 3 That is the way to translate the Holy Qur'an into Turkish. An effort that was strongly opposed by An Noursi, because Al-Qur'an is a holy book that contains miracles in terms of language, so Al-Qur'an cannot be replaced by any language. Moreover, the language of Al-Qur'an changed when it is read in a number of worship rituals.
Fourth, the study of An Noursi's perspective of modern science, entitled "Al-Qur'an Scientism In Bediuzzaman Said Nursi's Risala-I-Nur". This study presents An Noursi's Inclusive thinking that seeks to integrate based on sharia science with sciencebased. 4 Merging between sharia and science is a necessity, especially in this era, with notes the text of Al-Qur'an which is to be related to the achievements of science, must not be in conflict with the denotation of the language of Al-Qur'an, as the science which is to be linked must have passed the stages of a number of experiments and agreed upon by the scientists.
Fifth, the study of An Noursi's socio-political movement and its contribution to Turkey and the world in an article titled "Transition in Turkey: An Overview of Badiuzzaman Said Nursi, His Life and Works for Medresetu'z-Zehra". 5 Results from An Noursi's socio-political activities, not only felt during his life, but the results still exist until now, it is proven by the emergence of a number of notable people of modern and moderate Islamic thinkers and movements in Turkey.
Those are the five previous studies about An Noursi and certainly have relevance to this study, and what distinguishes these studies from this study is that this study specifically discusses An Noursi's perspective on the side of Al-Qur'an, and the implications this perspective has for Al-Qur'an translation. For a number of reasons above, this study was written, hopefully this article can provide enlightenment about the miracle aspects of Al-Qur'an in terms of its Îjâz, and encourage us more to study the content of the language of Al-Qur'an, and be more careful in translating every part of the text of Al-Qur'an, so as not to reduce the beauty and depth of meaning contained therein. Because translating Al-Qur'an in Harfiyyah is not possible in any language, what can be done is limited to the translation of the Tafsīriyyah.

Theoretical Support
This study is based on the theory that Al-Qur'an was revealed in Arabic, 6 Arabic used by Al-Qur'an is not just any Arabic, but Arabic which has a number of advantages that make anyone unable to match and bring something like him. Another theory also states that Al-Qur'an is a holy book that contains miracles, the character of a miracle is that it cannot be matched. The advantages of this Qur'an have implications for the process of not transferring the full meaning of the contents into another language (Tarjamah Harfiyyah), because when it is possible, then the challenge is to bring in such things, and the miracle aspects are lost. he has. 7

Method
This study is part of the Library Research, in terms of presentation is analytical descriptive, while the analysis method is used with a qualitative approach. This analysis is intended to describe Al-Qur'an in the An Noursi's perspective by presenting a number The technique of data collection is by literature study, both primary literature and directly related to the theme of the study, such as: An Noursi's works relating to Al-Qur'an and his perspective of the translation of Al-Qur'an, and secondary literature, not directly related but have relevance to the theme of the study, such as a number of writings relating to the language of Al-Qur'an and a number of aspects of its miracles. Mu'jizat or miracle is as defined by many Ulama as an extraordinary event with challenges and free from resistance. 8 The scholars agree that Al-Qur'an is part of the miracles given to the Prophet Muhammad, even his greatest miracles, 9 because those who can feel the aspects of miracles are not only people who lived during the prophet Muhammad peace be upon him, but those of us who live not during his time can also feel it, when we want spend time to try to study it, it is not like what the Western observers have understood that Al-Qur'an is a holy book that is difficult to understand, 10 even the miracle aspects of Al-Qur'an will continue to apply until the end of life in this world whether for human being, and for all the other creations of Allah. 11 Although the Ulama agree with regard to the miracles of Al-Qur'an, they disagree about the miracle aspects. However, there are 3 aspects of miracles that are often revealed by reviewers of Al-Qur'an: First, the language aspect. Secondly, the news aspect is unseen. Third, aspects of scientific cues. 12 Al Alusi stated that there were 4 aspects of the miracles of Al-Qur'an. First, Nazhm (word order) of Al-Qur'an. Second, Balâghah (eloquence) of Al-Qur'an. Third, the supernatural preach of Al Qur'an. Fourth, the logic of Al-Qur'an. 13

Al-Îjâz
More concretely, Al Qurthubi mentions 10 aspects of miracles possessed by Al-Qur'an. First, the composition of the words is amazing and different from the arrangement of words that are owned by others, even different from Arabic although it has similarities with Al-Qur'an from the side of the letters. Second, the language style.
Third, the assertiveness of the editor is impossible for any creature to express. Fourth, the accuracy of the placement of letters and words. Fifth, the news. Sixth, fulfillment of its promises, where every promise that Allah swt promises for his creatures is realized in the real world. Seventh, his predictions about unseen cases that will occur in the future.
Eighth, science and law. Ninth, the noble values it has. Tenth, correlation between all of its contents. 14 Apart from the diversity of the Ulama (theologian) in identifying aspects of the miracle of Al-Qur'an, they agreed that the language of Al-Qur'an is full of miracles. 15 Not even a few of the Ulama are of the opinion that the miracle aspects of Al-Qur'an, but only limited to the aspects of language, as stated by Abdul Qahir Al Jurjani. 16 Arabic uses many diction which is concise and appropriate to show an intention. 17 This phenomenon in balaghah is known as Al Îjâz. It is undeniable, that Al Îjâz is one of the arts in balaghah, some even say that balaghah itself is identical to Îjâz. 18 The phenomenon of Al Îjâz we find in many editions of Al-Qur'an, and some even say that balaghah itself is identical to Îjâz. Al-Qur'an is a part of the Al-Qur'an balaghah, where the Ulama agree to make the Balaghah aspect of Al-Qur'an as its miraculous aspect. On this basis balaghah, historically is one of the most important scientific disciplines in the interpretation of Al-Qur'an. 19

Îjâz of Al Qur'an In An Noursi's Perspective
An Noursi mentions seven (7) aspects of the great miracles possessed by Al-Qur'an. 20 Among those seven aspects of miracles, six of them are included in the category of aspects of the language of Al-Qur'an, and the seventh is knowledge the knowledge contained in Al-Al-Qur'an content. Îjâz of Al Qur'an is one of the six aspects above. In An Noursi's view, seeing the miracle of Al-Qur'an does not have to look at Al-Qur'an as a whole, because the miracle is in every surah, even in every word. More than that, he also believed that we can feel the miracle of Al-Qur'an in each letter. 21 composition of Al-Qur'an which consists of letters, words and sentences, interrelated with one another. The letters, words and sentences in the editorial composition of Al-Qur'an cannot be replaced by anything else. For this reason, why Al-Qur'an cannot be narrated in a meaningful manner, as the Hadith is permitted to be narrated in a meaningful way, due to changes or the replacement of one letter, words or even sentences in the composition of the Al-Qur'an, can eliminate the miracle aspects.
The essence of the miracle of Al-Qur'an is its quality, not the quantity aspect. The  and it was said "Away with the wrongdoing people". 29 The verse above is a snippet from the story of the flash flood that befell the people of Noah as, how the end of the flash flood is described in its entirety by Al-Qur'an in the above verse using a very short editorial, something that makes the language experts impressed with him. 30

Implications of the Theory of Îjâz Towards Al Qur'an Translation
The theory of the îjâz in Al Qur'an as proposed by An Noursi is the depth and breadth of the content of the meaning of Al-Qur'an in a very short and accurate editorial.
Inevitably language of Al-Qur'an. As Al Qur'an translation products will reduce the miracle of Al-Qur'an itself. 31 Instead the second group allows the translation of Al-Qur'an. In their view, translating Al-Qur'an is very urgent to do and intended especially for non-Arabs, in order to bring them closer to the meaning of Al-Qur'an. In the context of Indonesianism, discussing about Al-Qur'an into Indonesian is one of the efforts to promote Al-Qur'an in the midst of Indonesian society. 32  Looking at the two views of the two groups above, it would be better to put first the essence of the word "translation" itself. The word "translation" has two (2) meanings: First, translating means a process of transferring words from one language to another without explanation, by concerning to the suitability of all aspects, the transfer in a translation like this is only in the lafazh not in its meaning, such translation is known as Messenger, contains miracles in lafazh and their meanings, and is worth worship for those who read them. Nobody says that the product of translating Al-Qur'an is the word of Allah, because Allah does not speak except in the language of Al-Qur'an, as the miraculous aspects of Al-Qur'an cannot be presented through its translation. Third, the difference between the two groups above regarding the translation of Al-Qur'an is limited to differences in perspective in interpreting the translation and not substantive.
Because of the reasons put forward by the group who reject the translation of Al-Qur'an, it can only be said to be correct if it is addressed to the Tarfiqah Harfiyyah. As the purpose of the translation allowed by the group that allows the translation of Al-Qur'an is Tarjamah Tafsîriyyah.
More than that, in order to produce a correct translation and minimize errors, a have good language competence. Fourth, translating the product as far as possible is kept away from terms or complicated scientific discussions. Fifth, the product of translating Al-Qur'an should not be shackled by the opinion of one particular school of thought.
By harmonizing the views of the two groups above about the translation of Al-Qur'an, while in practice, things that must be considered in a translation of Al-Qur'an are also guided, in our opinion, the resistance surrounding the translation of Al-Qur'an will disappear. As An Noursi's rejection of the translation of Al-Qur'an, in our opinion what is meant by this rejection is Tarjamah Harfiyyah. Due to the similarity of the arguments presented by An Noursi and groups who reject the translation of Al-Qur'an. As An Noursi's strong perspective of the translation of Al-Qur'an above, is actually addressed to a group in Turkey who often echoes the translation of Al-Qur'an into Turkish with Tarjamah Harfiyyah, and the use of the translation product in daily worship rituals, such as: prayer and reading rituals of Al-Qur'an 37 After the collapse of the Uthmaniyyah caliphate and the change of status of Turkey into a republic, under the leadership of Mutafa Kamal who carried the principles of secularism, modernism and nationalism. 38 As for the Tarjamah Tafsīriyyah regarding the text of Al-Qur'an, even though An Noursi did not directly discuss it, we believe that he agrees with the group that allows it, as long as the process is in accordance with the provisions and considers the precautionary aspects required by the Ulama, in the context of keep the text of Al-Qur'an from all attempts to distort it. As Islamic da'wah is a universal da'wah, and the existence of Tarjamah Tafsīriyyah on Al-Qur'an texts in various languages of the world, is an important part of the media for the success of Islamic da'wah itself.

Conclusion
The Ulama agreed to make aspects of the language of Al-Qur'an as its miraculous aspect. And the phenomenon of Al Ȋjâz (short editors with the depth of meaning they have), is one important part of the elements of Al-Qur'an language. For this reason, the effort to transfer the full meaning of Al-Qur'an is an impossibility, because there are a number of advantages and features in Arabic that are used in Al-Qur'an, which are not owned by Arabic or other languages used in human works. An Noursi, one of the Ulama who studied the side of Ȋjâz in Al Qur'an, is a figure of Ulama who strongly rejects 37 An Noursi,Al Maktūbât,p. 559. efforts to keep people from interacting with the original text of Al-Qur'an through its translation. However, this refusal is in our opinion, when the intended translation product is Tarjamah Harfiyyah instead of Tarjamah Tafsîriyyah, especially to later make this Tarjamah Harfiyyah product as a substitute for Al-Qur'an in a ritual of worship. The hope of the author, efforts to conduct further in-depth research related to îjâz of Al-Qur'an in the perspective of An-Noursi and its implications for the translation of Al-Quran.