Construction of Epistemological Interpretation On Eschatology Verses In ‘Aisyah ‘Abdurrahman al-Syati’s Perspective Taufiqurrahman,

This study aims to examine the perspective of ‘Aisyaḧ ‘Abdurrahman al-Syati’ (1913-1998), as a contemporary female mufassir, regarding eschatological verses in surah al-Zalzalaḧ to prove the epistemological construction of interpretations based on sources, methods and validity of truth. The object of this research is the text and its relationship with past events, that a literature study is carried out to learn content analysis using a historical approach. The primary data in this study is the book of Tafsyr al-Bayany and supported by literature on the epistemology of interpretation in a philosophical approach. The results revealed that ‘Âisyah ‘Abdurrahman has interpreted surah al-Zalzalaḧ referred to Arabic language grammar, the prophet’s hadith, and previous interpretations. In the epistemology of interpretation, the verses about eschatology are not sufficient if they are interpreted in language separately, despite proving the validity of interpretive coherence, she remains consistent in using those  method, even correspondingly the interpretation of zilzal is a picture of the earth’s condition when it shakes in accordance with the reality and scientific facts about earthquake, as well as in line with the argument about a doomsday that is bound to happen as found in terms in the Qur’an.


Introduction
The beauty of literature and the different meaning of each verse in the Qur'an can be investigated deeply to reveal the messages in Qur'an, in which these messages are not merely aimed at a certain object, but addressed many objects including human beings. 1 The target and the purpose of the Qur'an are human being themselves, even though there are some redactions of Qur'an verses that cannot be interpreted precisely except by the owner of the redaction. Thus, this is the reason for the existence of different interpretation in understanding the context and its natural language structure as well as the vocabulary. 2 Even though there are differentiation and diversity of the Qur'an interpretation, it causes the occurrence of different motives in interpreting the verses of the Qur'an. One of the motives is talking about lughawy (language aspect). 3 This kind of interpretation tries to explain the messages in Qur'an based on grammatical aspects, in which the Qur'an language style can gather the sentence structure as a whole. The beauty is very different from the revelation style used to employ by Arabian. The language style can combine vocabulary fluency and can present the beauty of the shaper meanings. The basic motive of this interpretation is to reveal the primacy of the Qur'an language. One of the Islamic scholar interpreters is 'Aisyaḧ 'Abdurrahman. She is a contemporary female mufassir who uses lughawy interpretation to all the verses in Qur'an including the verse that talks about the judgment day. This belief is one of the pillars of faith.
The belief of the judgment day as part of pillars of faith is supported and strengthened by the clear explanation originated from verses of Qur'an and hadith of Prophet Muhammad SAW which was revealed in the history of Imam Interpretation: Umar bin Khattab stated that: one day while we were sitting next to Rasulullah, suddenly a man came to us, he was wearing very bright clothes, his hair was so dark, he did not seem that he has been traveling far away, and none of us recognized him. He sat next to Rasulullah and then he pressed his knees to the knees of Rasulullah, and he placed his palms on the tights of Rasulullah….He asked: "Tell me about faith" he (Rasulullah) replied: "You believe in Allah, His angels, His holy books, His messengers, judgment day, and believe to the good destiny and bad destiny." This understanding is based on naql proposition not 'aql, since judgment day is something beyond human imagination which is unreachable by human senses, so logics cannot reach and understand it in certainty. Without explanation about judgment day based on naql proposition, then humans will never know what is happening in the afterlife; what the resurrection day for, and whether the afterlife does exist, also how is the afterlife looks like. 5 Among the revelation and explanation of the judgment day can be found in surah al-Zalzalaḧ. This surah consists of short verses; hence this has become a certainty and strength to the believers. This surah also tends to do repentance, in which repentance used to take place only in long verses. Hence, it can be concluded that the repentance in the short verses aimed to catch the attention and bring a psychological influence. 6 4 Muslim bin Hajjaj Abu Hasan al-Qusyairi al-Naisaburi, Sahih Muslim, vol. 1 (Riyadh: Dârul Mughni, 1998), 22. 5 Umar Sulaiman Abdullah Al-Asyqar, Al-'Aqidah Fi Dau-Il Kitab Was Sunnah: al-Qiyamah al-Kubra (Kuwait: Dar Nafis, 1990) To understand the meaning containing in this surah, interpretation is of vital importance. The interpretation effort has been carried out by a contemporary female mufassir (Qur'an interpreter) named 'Aisyaḧ 'Abdurrahman who is popular as Bintual-Syati' in her monumental work that is al-Bayani Tafsir. 'Aisyaḧ 'Abdurrahman in al-Bayani is interpreting surah al-Zalzalaḧ linguistically.
A study of interpretation related to 'ilmy was also carried out by Jauhar Azizi. 12 According to Azizy, the model of scientific interpretation in his work shows the dialectic between Western scholars and Muslim scholars in interpreting the Qur'an. In its discussion, the work involved researchers from LIPI and al-Azhar University translator alumni. In addition, Ahmad Muttaqin in the field of Ilmi Tafsir of the Ministry of Religion and LIPI focused on studying the excavated terms (sea, food-drink, and time). 13 The interpretation is pragmatic in promoting government policies in the environmental sector.
Syarifuddin and Azizy also mapped the scientific interpretation literature in the XX century until the last decade. 14 The literature review shows that the product of interpretation is the result of dialectical interpretation with the development of science at that time.
This research is different from previous research, that this study examines about eschatology verses in surah al-Zalzalaḧ to prove the construction of epistemological interpretation. This research is a literature study was conducted to content analysis study using historical methods. The object of the study of this study is the text and its relationship with past events, so a historical approach is needed. 15 This approach aims to see the text entities in the form of text identity and identity conditions.Therefore the historical review in the research aims to examine the historical function that gives impact to the text.
However, is it relevant to interpret verses of judgment day as the eschatology verses linguistically? This question requires proof by conducting a study of epistemology interpretation to reveal the source, method, and validity of the truth to turn it into an interesting investigation. Considering the importance and the attractiveness of this interpretation study conducted by 'Aisyaḧ 'Abdurrahman on eschatology in surah al-Zalzalaḧ as a new concept, hence authors of this research are introducing and exploring anything related with her biography, methodology, and the practice of the interpretation. City, a port city located in Delta, Nil River, in the north part of Egypt on November 6 th in 1913 AD coincides with the 6 th of Dzulhijjaḧ in 1331 H. She was born to welfare, religious, and educated family. 16 She was born to Muhammad 'Ali 'Abdurrahman and Faridaḧ 'Abdussalam Muntashir, who is known as a religious figure who graduates from al-Azhar University. Her grandfather, Sheikh Ibrahmin al-Damujy al-Kabyr, from the maternal line, is a great Islamic scholar of al-Azhar University. 'Aisyaḧ 'Abdurrahman was married to Amin Khuli in 1945, one of her lecturers who taught 'Ulȗmul Qur'an courses at Cairo University. 17 Her education started since she was five years old in which she learned and wrote the Arabic language to Sheikh Mursi in Shubra, Bakhum (her father's place of origin). Next, she entered the elementary school to learn Arabic language grammar and the basics of Islam belief in Dimyat. After that, 'Aisyaḧ 'Abdurrahman went to Fuad University, Cairo to achieved a Licence (Lc) degree in 1939. Next, in 1941 she pursued her postgraduate education, and in 1950 she achieved a doctoral degree in the same field and institution with a dissertation entitled al-Gufranly Abu al-A'la al-Ma'ary. 18 'Aisyaḧ 'Abdurrahman started her career as a teacher of Ibtida'iyah in al- Mansuraḧ around 1929. Next, in 1932 she was transferred to the university by the education department of the Ministry of Education to manage English and France language laboratory. After she achieved Lc degree, she was assigned as a secretary in the same university. 19 She started her career as an author in an institution called Giza. She sent numerous writing to famous mass media in Egypt, such as al-Nahdlah al-Nisa'iyyah (Women Awakening Magazine), al-Ahram, etc. Bintu al-Syati' was the name she chose as an author and this name started to be popular. Her writing career was bright in which numerous of her short stories were published in the other magazine such as al-Hilal, al-Balagh, and Kaukeb el-Sarq. Her writing topic mostly talks about the social theme as the reflection of her reallife experience among the villagers. In the 1970s, she was a professor of Arabic Literature at 'Ayn Syams, University, Egypt. 20

Interpretation of al-Bayânî Tafsîr li al-Qur'ân al-Karîm
Interpretation of al-Bayânî Tafsîr li al-Qur'ân al-Karîm is 'Aisyaḧ 'Abdurrahman's masterpiece in the field of interpretation for both East and West. Initially, this book talked about lecturing themes to students of Syari'ah Faculty.
Her interest in interpretation study has started since she met Amin Khuli, an expert on interpretation in which later became her husband when she worked at Cairo University. Ever since that time, 'Aisyaḧ 'Abdurrahman begun to explore the interpretation and wrote her interpretation book which was first published in 1962. This book was achieving extraordinary reception among intellectuals. 21 'Aisyaḧ 'Abdurrahman wrote in the foreword of al-Bayânî Tafsîr that she dedicated this masterpiece for her husband as well as her lecturer that this masterpiece is the implementation of interpretation method conceived by her husband, Amin Khuli.

Method and Interpretation Style of 'Aisyaḧ 'Abdurrahman
Interpretation method employed by 'Aisyaḧ 'Abdurrahman in her interpretation book was a method conceived by her husband, Amin Khuli, that is bayânî method. This method tries to reveal the content of the Qur'an from linguistics philosophy and the secrets behind the verse, so that appropriate utterance meaning based on its context can be found out. 22 In interpreting Qur'an, 'Aisyaḧ 'Abdurrahman also follows the pattern of Abu 'Isaq Syatiby which focuses on the importance of word usage tracking which was interpreted during the revelation period. 'Aisyaḧ 'Abdurrahman limited the use of hadith and rejected isra'illiyat on this book to avoid being trapped like the previous mufassir (Qur'an interpreter) who involved isra'illiyat in their interpretation book in which this kind of interpretation has never been intended by Qur'an. 23 The characteristics of this interpretation that pay attention to philology development also focus on the historical value of the language. The principles of 'Aisyaḧ 'Abdurrahman's method in interpreting Qur'an are as follow: 1) Some verses in Qur'an interprets other verses; 2) Munasabaḧ method is a method which links word or verse to word or verse which is close or not even close to it; 3) The rule of a problem is based on its common utterance or text, not because of a specific cause; 4) A belief that Arabic words in Qur'an have no synonym. One word only has one meaning.
If people try to replace one word in Qur'an with the other word, Qur'an can lose its effectiveness, precision, beauty, and essence. 24 In response to the interpretation method developed by 'Aisyaḧ 'Abdurrahman; hence Barbara F. Stowasser stated that interpretation originated from this kind of method is a literary exegesis which was designed as Qur'an inter text interpretation. Methodologically, this kind of interpretation is categorized as a modern interpretation. This language approach interpretation style is conducted by collecting Qur'an verses which talk about the focus problem by considering all possibility of meaning carried out by the word based on language usage. 25 Moreover, pay attention to the usage of the word as a whole redaction arrangement, instead of discussing it separately out of its context. On the other side, 'Aisyaḧ 'Abdurrahman asserted that the first requirement of a mufassir is to be able to understand a word and Qur'an language style as well as to investigate the secret behind the utterance of Qur'an.
Interpretation of Surah al-Zalzalaḧ 1. Judgment Day a. The first verse of Q.S. al-Zalzalaḧ "When the earth is shaken with a tremendous shock." 'Aisyaḧ 'Abdurrahman interprets the word of ‫زلــزل‬ through its linguistics explanation which is a hard movement and a terrible shock, and this event can be felt by the senses. Fa'il (subject) of this verse is omitted since the secret of judgment day only possessed by Allah. However, based on the standard of language style, the meaning of the absence of fa'il of this verse is to focus on the event itself and to create an impression that the earth is shaken by itself. 26 Fi'il mâdli of ‫زلزلت‬ word is to affirm that this event is a must and preceded by ‫إذا‬ which containing mustaqbal (future) connotation. 25 Barbara F. Stowasser, Women in The Qur 'an, Tradition, and Interpretation (Oxford: Oxford University Press, 1994). Therefore, the secret of ‫زلزلت‬ ‫إذا‬ sentence is as a sudden surprise, event inauguration, and distraction to this event. It is more appropriate to read ‫زلزالهــا‬ by kasraḧ ‫ز‬ in which this word means maṣdar that functions as a strengthening which is in line with the context. The rule as maṣdar is strengthening in the other verse that is Q.S. al-'Ahzab verse 33. In brief, 'Aisyaḧ 'Abdurrahman's interpretation of this verse is a very tremendous shake with no match. 27 b. The second verse of Q.S. al-Zalzalaḧ "And the earth has issued its heavy burdens." 'Aisyaḧ 'Abdurrahman explains that the earth in this sentence is the fa'il even though it is a nonliving thing; this is to show the obedience and submission of the earth to that condition.
Furthermore, 'Aisyaḧ 'Abdurrahman stated that the word ‫األثقــال‬ is jama' (plural form) of ‫ثقل‬ word which means heavy burden. 28 'Aisyaḧ 'Abdurrahman added that the issue of the heavy burdens is when the time comes so that the revelation that the earth removes something from its stomach has less impression and has no impact, and less adequate to explain about the judgment day. The meaning of this verse is that the earth will remove the womb to relieve itself of what is burdening. In this case, 'Aisyaḧ 'Abdurrahman refers to Q.S. al-Insyiqaq verse 3-4 which mentioned: "When the earth is flattened. What is in the earth is spewed up to become empty." 27 Ibid., Juz. 1, 81-82. 28 Ibid., Juz. 1, 84-85. 'Aisyaḧ 'Abdurrahman describes that on that day the earth tells its news. The secret of ‫يومئــذ‬ utterance is to present to the listener about the description of the previous day so that there will be no argumentation that this ‫يومئذ‬ is separated from the previous day. 30 'Aisyaḧ 'Abdurrahman also describes that the earth on this context is as a subject that will certainly do anything determine by God, as what has already determined through the revelation of Qur'an about judgment day which is impressive and frighten so that it will not going to be easily disappeared. It implies that the description of the judgment day is containing art value. The explanation of the Qur'an is very impressive, not only uttered by the non-living and mute creatures, but also by the living one who is willing to talk and willing to know, as explained in Q.S. Qaf verse 30. 31 e. The fifth verse of Q.S. al-Zalzalaḧ "Because your God has indeed commanded such a thing to it." 'Aisyaḧ 'Abdurrahman revealed that the interpretation of ‫أوحــى‬ word in the affirmative form is not sufficient to explain the meaning of this verse. She tends to agree on the interpretation of al-Raghyb since it is more close to the Arabic language and Qur'an guidance. Al-Raghyb interprets the word ‫أوحــى‬ as a quick and hidden sign. If the receiver of the sign is a living creature, then it is a revelation. If the receiver of the sign 30 Ibid., Juz. 1, 87. 31 Ibid., Juz. 1, 88. people used to employ this word, and the link between those two worlds is a secret which causes inspiration that the life in this world is not permanent, but it is a journey that must be taken. 35 'Aisyaḧ 'Abdurrahman also cited the interpretation by Muhammad 'Abduh. Muhammad 'Abduh interprets it by using a farther meaning, namely, ‫المدينه‬ ‫عن‬ ‫صــدر‬ (he goes out from the city) and then if it is ‫النــاس‬ ‫يصــدر‬ then the meaning is that human goes. Based on that, 'Aisyaḧ 'Abdurrahman confirmed that the word ‫يصــدر‬ in surah al-Zalzalaḧ means go away from life in the world. 36 Next, the word ‫أشــتات‬ is the plural form of ‫شــت‬ in which linguistically it means not united and disputed. 37 They go separately, then driven to gather to see their deeds.

Retaliation of Human Deeds
"Then whoever does good deed weighing as dzarraḧ, surely he will see (retaliation) of his action, and whoever does bad deed weighing as dzarraḧ, surely he will see (retaliation) of his action." 'Aisyaḧ 'Abdurrahman explains in her interpretation that the word ‫مثقال‬ is something that is weighed. This word is mentioned eight times in Qur'an, in which two of them are partnered with ‫خردل‬ ‫من‬ ‫حبة‬ (mustard seeds) which can be found in Q.S. al-Anbiya' verse 47 and Q.S. Luqmân verse 16. The context and the structure of these two verses asserted that ‫مثقــال‬ is not weighed as light, but as something that has a small size. This signifies that nature cannot be separated from the power of the knowledge of Allah. Even though the size is small and looks unimportant, but it has 35 Ibid., Juz. 1,[92][93] Ibid., Juz. 1, 94. 37 Ibid., Juz. 1, 95.
applicable law is that not every interpretation product is the absolute truth. Therefore, the validity interpretation test requires the method implemented in epistemological interpretation. 42 It can be concluded that epistemology theory can be placed as a reference to check the validity of an interpretation product.

Interpretation Source
'Aisyaḧ 'Abdurrahman employs ra'yi and ma'tsur as the source of interpretation. This can be seen when 'Aisyaḧ 'Abdurrahman interprets surah al-Zalzalaḧ, she started it by analyzing the grammatical rules of each word that need to be explained, he then discussed verses of Qur'an which are related with the context of the intended verse. She also discussed the interpretation of some Islamic scholars in which later end it with the conclusion of the interpretation.
Take as an example, when she interpreted surah al-Zalzalaḧ verse 1, she interpreted it by providing its linguistics explanation of ‫زلــزل‬ word. Linguistically, it is a harsh movement and tremendous shake which can be felt by human senses. Fa'il of this verse is omitted since the secret of the judgment day only possessed by Allah. However, based on the prevailing language style, the meaning of fa'il on this verse is to focus on the event itself and to create an impression that the earth is shaken by itself. She concluded that it is more appropriate to read ‫زلزالهــا‬ by implementing kasraḧ to ‫ز‬ in which this word means maṣdar that can be used as the confirmation of a verse based on the context. The rule of maṣdar is confirmed in the other verse Q.S. al-'Ahzab verse 33. 'Aisyaḧ 'Abdurrahman something hidden in it. 38 'Aisyaḧ 'Abdurrahman considered that mufassir previous interpretation of ‫ة‬ ّ ‫ذر‬ is not related with Qur'an intention; this is due to the meaning of ‫ّة‬ ‫ذر‬ in the Arabic language means anything used to describe weakness, small size, and lightweight. There is an assertive expression in Lisan al-'Arab in which ‫ّة‬ ‫ذر‬ does not weight tall due to its too light and too small size. 'Aisyaḧ 'Abdurrahman tends to interpret ‫ّة‬ ‫ذر‬ as something weak, light, and small without considering the measurement, size, and color. 39 On the second above verse, Allah does not state that He will reply or measure human deeds, Allah stated that whoever does a good deed and bad deed weighed as ‫ّة‬ ‫ذر‬ then, Allah will see it.
However, by considering the previous verse that humans will come out of the grave to show their deeds that they have committed. The sixth verse of surah al-Zalzalaḧ shows that this condition can be connected with human sight, in which all of their deeds, small or big will be shown back to them. 40 Then, these deeds will be measured and replied to God's justice and mercy. Allah gives forgiveness and torment to whomever he wants, and in fact, Allah can do anything.

Epistemological Interpretation of 'Aisyaḧ 'Abdurrahman
Epistemology as a scientific theory is a branch of philosophy science that discusses the core and science scope, the basics, and the responsibility on the statement of the knowledge possessed. Meanwhile, epistemological interpretation is the description of analysis on the source, method, and interpretation validity. interprets this verse as a very tremendous shake with no match.

Interpretation Method
The interpretation method employs by 'Aisyaḧ 'Abdurrahman in her interpretation book is the method conceived by her husband, bayânî method. This method tries to reveal the content of the Qur'an based on its language aspect as to reveal the hidden secret behind verses of Qur'an which can be seen clearly from its outer layer. 'Aisyaḧ 'Abdurrahman also limits the use of hadith and reject israilliyat in her interpretation book.
Take as an example, when 'Aisyaḧ al-Zalzalaḧ verse 3), 'Aisyaḧ 'Abdurrahman mentioned in her interpretation that when the shake happened on the judgment day, all of the believers and non believers feel scared and worried. The reason for 'Aisyaḧ 'Abdurrahman interprets the word ‫ــانُ‬ َ ‫س‬ ْ ‫ن‬ ِ ْ ‫اإل‬ as all human beings are due to the meaning of ‫ــان‬ َ ‫س‬ ْ ‫ن‬ ِ ْ ‫اإل‬ based on its literal meaning is a human crowd. 'Aisyaḧ 'Abdurrahman also cited Q.S. al-Hajj verse 1-2 to support her explanation about the meaning of al-insan as a human in general.

Interpretation Validity a. Coherence Theory
The coherence theory is the assessment of interpretation validity that can be seen from the consistency of methodology used by the mufassir in interpreting the Qur'an. 'Aisyaḧ 'Abdurrahman in her interpretation book employed a new method conceived by her husband, bayânî method. It can be seen when 'Aisyaḧ 'Abdurrahman interpreted surah al-Zalzalaḧ, she consistently employed this method. Started by explaining the word meaning of the verse, then she described the other mufassir's opinion. Next, she provided a conclusion to later cited Qur'an verses which discusses the same thing.

b. Correspondence Theory
This theory stated that a proposition is considered as correct if there is any match between a fact and what it reveals up. The interpretation validity based on this theory is about how far the interpretation product is in line with the fact.
'Aisyaḧ 'Abdurrahman revealed that the meaning of ‫زلزل‬ word is shaking, shake on verse 1 of surah al-Zalzalaḧ is a tremendous one in which there is nothing to compare. She also added that the language style used in the first verse of surah al-Zalzalaḧ gives the impression that the earth is shaken by itself.
Scientifically, the shake of the earth is widely known as an earthquake. Earthquake is a tremendous shake that is distributed to the surface of the earth caused by distraction in the lithosphere (earth's crust). The shake caused by earthquakes only occurs in some places on earth. The bigger the earthquake, the bigger the vibration, and the bigger the impact caused by the earthquake. 43 Science theories reveal that earthquake is a natural phenomenon that occurs by itself, the pressure that moves the earth's plate from below and shifts from one another.
Based on scientific theories, it can be concluded that 'Aisyaḧ 'Abdurrahman's interpretation is valid according to correspondence theory. Her interpretation of ‫زلــزل‬ word is in line with the theory presented by science that is a shake which is also called an earthquake phenomenon 43 Kerwanto, "Islamic Ethics Based On Al-Qur'an and Mulla Ṣadrā's Escatology," Teosofia 4, no. 2 (2015): 81-96;Khafidhoh, "Teologi Bencana Dalam Perspektif M. Quraish Shihab," Esensia: Jurnal Ilmu-Ilmu Ushuluddin 14, no. 1 (2013): 37-60;David K. Chester, Angus M. Duncan, and Hamdan Al Ghasyah Dhanhani, "Volcanic Eruptions, Earthquakes and Islam," Disaster Prevention and Management: An International Journal 22, no. 3 (2013): 278-292.both those relating to the Qur'an and ḥadīth. In this paper, there are several principles of eschatology of Ṣadrā which the writer will examine as the position of Ṣadrā in regard to post-mortal physical resurrection, the intellectual (intellectual in science.

c. Performative Theory
This theory assesses the validity of an interpretation product if the interpretation creates reality. Surah al-Zalzalaḧ talks about judgment day which happens in the future time and only Allah knows precisely when it happens. The interpretation effort conducted by 'Aisyaḧ 'Abdurrahman is in line with the concept of judgment day as explained previously in the Qur'an and Hadith. The following are related to judgment day, the retaliation for human deeds and Padang Practically, this al-Bayânî Tafsîr book by 'Aisyaḧ 'Abdurrahman is considered as valid. It is because this interpretation book becomes an object of research discussion, also the interpretation method is a kind of novel work. J.J.G. Jansen is among the researcher who investigates the method of modern Egypt interpretation ideas by 'Aisyaḧ 'Abdurrahman. 45 This interpretation of 'Aisyaḧ 'Abdurrahman also becomes a reference since this interpretation method is new and different literature.

e. Consensus Theory
This theory stated that interpretation can be valued as valid in the presence of an assessor or admitter. Among the assessment of Islamic scholars toward 'Aisyaḧ 'Abdurrahman interpretation is by J.J.G. Jansen who stated that: "One of the popular new Qur'an commentaries has been written by a woman who teaches in a secular university. The new commentaries tend to build upon the philological and other information of the mediaeval commentaries: They tend not to diverge too radically from their predecessors. One new method is to emphasize studying words in their total context when seeking for meaning. Some of the writers of the new commentaries try to find traces of modern science in the Qur'an." 46 It means that the interpretation product of 'Aisyaḧ 'Abdurrahman is the best example of contemporary interpretation which focuses on the analysis of Arabic language and literature.
Issa J. Boullata revealed that the method employed by 'Aisyaḧ 'Abdurrahman is based on classic mufassir dictum even though they do not implement it systematically. 47 Moreover, that Qur'an must be understood as a whole just like what 'Aisyaḧ 'Abdurrahman did in her interpretation product.
Issa J. Boullata thought that 'Aisyaḧ 'Abdurrahman's interpretation method is tolerated historical information about Qur'an. Even he also stated that a opinions of past mufassir, especially al-Tabari, al-Zamakhsyari, Fakhr al-Din al-Razi, al-Raghib al-'Isbahani, Nizam al-Din al-Naisaburi, Abu Hayyan al-'Andalusi, Ibn Qayyim al-Jawziyya, al-Suyuti and Muhammad 'Abduh, are also sometimes mentioned to show their confusion and refute their nonsensical explanation who do not agree among themselves or with the text of the Qur'an as he understands it in his methods, or on rare occasions to choose their most likely opinion or one of them agree with his understanding and provide support. Based on the epistemological interpretation by 'Aisyaḧ 'Abdurrahman, then her interpretation product is valued as valid. As explained previously that interpreting eschatology verses by using grammar rule also provides a clear explanation on judgment day, so that the validity in interpreting verses in Qur'an is not merely sourced from history, but it may open up the probability that is sourced from language aspect.

Conclusion
After looking at 'Aisyaḧ'Abdurrahman's epistemological interpretation, it can be concluded that interpretation source employed by 'Aisyaḧ 'Abdurrahman is using Arabic language rule, and she also cited numerous interpretations by the previous mufassir. It can be seen clearly when 'Aisyaḧ 'Abdurrahman interpreted surah al-Zalzalaḧ by using a method which is started from a detail explanation of language rule, then she interpreted the verse as a whole. Sometimes, she also revealed munasabaḧ between the verses and cited hadith.
The validity of 'Aisyaḧ 'Abdurrahman's interpretation implies that this mufassir is adhering to the theory of truth, namely, coherence theory, correspondence theory, pragmatism theory, and consensus theory. Coherently, 'Aisyaḧ 'Abdurrahman is consistent in using the method which is built in her interpretation on surah al-Zalzalaḧ. Correspondently, 'Aisyaḧ 'Abdurrahman's interpretation in interpreting zilzal describes the situation of the earth when it is shaking. This is in line with the description of the earthquake based on science. Moreover, based on pragmatism theory, 'Aisyaḧ 'Abdurrahman interpretation is practically employed as a reference for the next generation, particularly surah al-Zalzalaḧ. By consensus, 'Aisyaḧ 'Abdurrahman's interpretation obtains support and achieves good assessment by another Islamic scholar.