This article discusses the mindset of Arab society towards religion which is answered and it was changed after the Koran came. This relationship is dialectic, the Arab community as khitab al-Quran. The approach used by the social history of social psychoanalysis. With this approach, this article found some important conclusions. (1) Social history emphasizes that geographic factors, psychological, and social culture have shaped their social siko. Psycho-social impact on their perspectives on God and Religion. God was related to a god (dewa) who can help the biological necessities of life, although not psychologically soothing. As the unsound of the psico-social condition, the way they understand the religions is not correct. They profess religion, somehow does not feel the presence of God. The more they worship Gods, the more discrepancies, social injustices, and tyranny happen. Responding to that matter, the Quran apply persuasive method as the advice (al-din al-nasihah), and discussion (jidal) as their way of thought on religion. (2) The Qur'an came alter their patterns of psychological evolution, from an-nafs al-ammara as bi-su society into an-nafs al-lawwamah, until in the end, they had a quiet soul (an-nafs al-Mutmainnah)
Criticism in interpretation studies shows a new phase of the interpretation of the Qur’an in contemporary academic studies of the Qur’an. Muhammad Syahrur is a fgure who became the object of criticism for some of his renewed ideas in contemporary studies of the Qur’an which are packaged in hermeneutics. Mahir al-Munanjad passed his book al-iskâ liyat Qirâ ah and Salim al-Jabi, al-Qirâ ‘at al-Mu’â shirat. This article focuses on Al-Jabi thinking with analysis on critical points. Al-Jabi made anBacademic criticism of Syahrur’s study, especially in the pattern of the approach used by Syahrur. Al-Jabi offers textual-contextual criticisms of the Shahrur approach patterned on language and thematic-historical analysis, which are often not in the context of the verses of the Qur’an.
Penafsiran al-Qur’an menampakkan kontestasi ideologi oleh para mufassirnya, sebagaimana yang terjadi di era afrmatif perjalanan tafsir al-Qur’an. Kontestasi ini dirasakan secara lansung maupun tidak lansung berupa keterpengaruhan intelektual. Artikel ini membuktikan tesis tersebut, dengan menemukan adanya beberapa ajaran kemu’tazilahan (I’tizālāt) dalam tafsir Anwār al-Tanzīl karya al-Baiḍāwi yang notabene nya seorang sunni. al-Baiḍāwi menawarkan penafsiran seperti mu’tazilah dalam memahami ayat eskatologis semisal: azab kubur, bertemu Tuhan dll. Dalam analisis tafsirnya, al-Baiḍāwi terlihat memiliki kekaguman kepada sosok al-Zamakhshariy, sehingga membuat analisis tafsirnya seolah mengandung atau meng-iyakan ajaran/ faham mu’tazilah (I’tizālāt)
The Qur'an is a miracle of the Prophet Muhammad SAW which was revealed to him gradually through the intermediary of the angel Gabriel, and certainly not in the form of a manuscript text that can be read and found as it is today. However, in its development the Qur'an went through many phases such as the Qur'an orally, the codification period to the period of perfecting punctuation, diacritics to the composition of the verses and letters. This research departs from the differences of opinion among scholars in responding to the process of collecting the Qur'an to the stage of compiling verses and letters in the Qur'an. -verse Wa Al-suwar and what are the implications of Tarti>bul Al-ayat wa Al-suwar on the authenticity of the Qur'an. So this study aims to answer these two problems. The nature of this research is qualitative and uses the Interpretative-analytical method, namely by collecting the results of the interpretation or opinion of a character by impressing on a theory. The data obtained will be analyzed according to scientific theories with the provisions of analytical guidelines and according to the rules of writing scientific papers. The results of this study indicate that the arrangement of the verses of the Qur'an is already a provision from the Prophet while the arrangement of the letters is partly tauqifi and partly ijtihadi.
Artikel ini membahas konsep maqÄá¹£id al-syarī’ah sebagai basis interpretasi Al-Qur’an. Poin yang akan dibahas difokuskan pada dua garis, paradigma tafsir al-maqÄá¹£idÄ« dan konfigurasi/konstruksi nalar tafsir al-MaqÄsidi. Pendekatan yang digunakan adalah pendekatan hermeneutika dalam kerangka struktur sistem interpretasi. Dengan pendekatan dan pola analisis tersebut, artikel ini memberikan simpulan pada tiga garis pemahaman mengenai tafsir al-MaqÄá¹£idÄ«: (1) paradigma tafsir al-maqÄá¹£idÄ« merupakan cara pandang terhadap terhadap Al-Qur’an dan penafsirannya, dengan konsep “maqÄá¹£id al-syarī’ah†sebagai titik berangkat, bekerja dengan menekankan pada adanya harmonisasi antara teks dan ruh keadilan sebagaimana dikonsepsikan dalam teori maqÄá¹£id al-syarī’ah. Sehingga, tafsir al-maqÄá¹£idÄ« menekankan nalar maá¹£laḥat lebih kuat daripada nalar teks. (2) Nalar hermeneutis tafsir al-maqÄá¹£idÄ« ditopang oleh tiga pilar kesadaran: kesadaran historis, teoritis dan praksis. Tiga pilar ini kemudian diaktualisasikan dalam langkah interpretasi, meliputi: kontekstualisasi, dekontekstualisasi, dan diakhiri dengan rekontekstualisasi. (3) Sebagai sistem interpretasi, tafsir al-maqÄá¹£idÄ« melewati alur tafsir melalui: kaidah-kaidah kebahasaan, analisis harmeneutis dan analisis maá¹£laḥah. Kata kunci MaqÄá¹£id al-syarī’ah, hermeneutika, sistem interpretasi, paradigma tafsir al-maqÄá¹£idÄ«.
”The history of Qur’anic Exegesis shows that there is a pattern of interpretation of the Qur’an that originates not only from reasoning (ta'aqquli), but also from spiritual emanations (at'ta'ammul ad-diniyyah). The importance of understanding the exegetical patterns/models driven by the Sufis, in order to become a better alternative to the patterns of understanding/interpreting the Qur’an. This article will conduct an analysis with a focus on: Sufi interpretation; scientific analysis and religious appreciation, discourse of meaning in Sufi interpretation, and patterns/models of al-Qusyairi's Sufistism interpretation. The research framework used is Abdullah Saeed's hierarchy of values to read the hierarchy of meaning of the Sufi al-Qusyairi interpretation. The findings of this research include: Sufi interpretation is a tafir based on knowledge (knowledge) and the depth of Islamic charity (experience). Al-Qusyair Sufi interpretation is elaborates between knowledge and Islamic spiritual experience. In the discourse of meaning, Sufi interpretation is based on the condition of the Sufi soul at different states (ahwal) and spiritual levels (maqamat). However, mystical perception of the Qur’an must come to terms with its birth meaning. The Sufistic interpretation of al-Qusyairi can combine the meaning of isyariyyah with the meaning of lahiriah verse. Al-Qusyairi understands that the contents of the Koran have three levels of meaning according to the level of maqa>m in the concept of tasawwuf, namely: 'irfani, burhani and bayani.
“The tradition of Ta’wil al-Qur’an has not developed as rapidly as the tradition of interpretation. It could be that this is because the study of the ta'wil of the Quran has received less attention, even though the history of the representation of the Quran is very developed. This article Discuss the history of the ta’wil al-Qur’an in the Ahl as-Sunnah Theology tradition. The study framework used is the history of thoughts/ideas. Within the framework of this study, this article finds several conclusions: As an exegetical method, classical Islamic discourse has developed many ta'wil as a means of interpretation and theory in understanding the text of the Qur'an. The Historical Discussion of thinking about the ta’wil of the Qur'an in the tradition of ahl as-Sunnah shows the development of the diversity of thoughts and knowledge used in interpreting the al-Qur'an. Ibn Qutaybah in Ta'wil Musykil Al-Qur'an uses linguistic analysis, gives birth to linguistic takwil (at-ta'wil al-lughawi), al-Ghazali wrote Qanun at Ta’wil which depicts the work of the Qur'anic representations with a ta'wil Theological, al-Razi wrote Mafatih al-Ghaib with a style of thought ta'wil falsafi, Ibn' Arabi wrote al-Futuhat al-Makkiyyah with a Sufistic interpretation / ta'wil, and asy-Syatibi wrote al-Muwafaqat offering a paradigm of Ta 'wil Ushuli.”
This article discusses the Jorge J.E. Gracia’s hermeneutical concept used as an alternative theory of the Qur’anic textual interpretation. The discussion focuses on three main points, (i) the Qur’anic textual narration as the object of interpretation, (ii) Gracia’s hermeneutic to interpret the text, and (iii) arranging the Qur’anic textual interpretation paradigm. Based on the interpretive study, started with mapping Gracia's theory of understanding, and then systematizing it into the theory formulation, the results of the study showed: (1) the concept of qur'anic text (alnash) is the ultimate consciousness. The Qur'an is something readable/touchable (almaktub). As an alnash, Qur'an has a text mechanism in which its contextual approach becomes the main gate to open its meaning. (2) The Gracia's hermeneutic logical reasoning is directed to overcome misunderstanding (not understanding) of the text. While the development of textual interpretation method used to bridge between the historical text and the audience’s situation. (3) The paradigm of the textual interpretation used as a worldview to look at the Qur'an and its interpretation, with the concept of "alnash" as its starting point, and then working with emphasizing the existing understanding among text, audience, and context.
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