Study of the verses of Qur’an will never run out anytime, becauseQur’an is a salih likulli zaman wa makan that is always needed toanswer the problems of times. The purpose of this study is to find outthe essence of modern interpretation which presented by Mun’im(1971), while the type of research chosen in this study is a libraryresearch which is studied with an analytical-descriptive method topresent the explanations related to modern interpretation in Mun’imSirry’s view, assisted by Hans George Gadamer’s theory, especiallyin his pre-understanding theory and his horizon theory as a bridgeto dissect Sirry’s thoughts regarding modern interpretation. Theresult research show that the interpretation of Qur’an has beencontinuously carried out by mufasir or commentators to solve thechallenges modern era. By producing interpretive works that arecompatible with each era. In the interpretation Mun’im Sirry’s,not all interpretations which born in this modern era can becategorized as modern, modern interpretations is the extent ofthese interpretations that have contribution to modern reality. Hecontinued, the Quran interpretation at the moment is almost nodifferent from the classical interpretation.
The Discourse of this research, focuses on the modernization of the interpretation of the Qur’an from the perspective of the Tafsir al-Azhar by Buya Hamka. The purpose of the study, to reveal the impact of modernization on the realm of interpretation of the Qur’an and to determine the development of the interpretation of the Qur’an by looking at the extent to which the Tafsir al-Azhar can be categorized in the realm of modernization of the interpretation of the Qur’an. This research is in the form of qualitative research, the type of library research is assisted by data analysis in the form of descriptive analysis, and to determine the significance of Tafsir al-Azhar, the author uses the interpretation theory of the interpretation of the Qur’an Nasr Hamid Abu Zayd, in order to be able to see the representation of the text of Tafsir al-Azhar has any reference to modernization or not, and is equipped with theorical triangulation as a test of the validity of the data. The results of the study state that the existence of Tafsir al-Azhar is representation of modern interpretation because of ist efforts to contextualize the text with events that are currently happening, driven by the emergence of modernization, and modernization of the interpretation of the Qur’an is also an implementation of the involvement of interpretation with modern problems, as the interpretation of Buya Hamka in the Tafsir al-Azhar which discusses a lot of modern problems. This is an attempt by the mufasir to maintain the Qur’an which should indeed be salih likulli zaman wa makan.
Diskursus dalam penelitian ini berupa ideologi bencana dalam perspektif Al-Qur’an, yang terfokus pada pembahasan kata fitnah dalam QS. Al-Anbiya [21]:35. Tujuan dari penelitian ini berupa upaya untuk menemukan kredibilitas makna dan eksistensi kata fitnah dalam al-Qur'an dengan bingkai teologi bencana. Metode penelitian yang digunakan penulis menggunakan jenis penelitian Library Research, dengan pengumpulan data berupa dokumentasi dan analisis data berupa metode tematik karena tidak semua ayat yang digunakan oleh penulis. Ditambah dengan teori hermeneutika ma’na-cum-maghza, yang dilengkapi dengan triangulasi sumber sebagai keabsahan datanya. Hasil penelitian ini yang terbingkai dalam teologi bencana terhadap kata fitnah pada QS. Al-Anbiya [21]:35 memiliki artian sebagai suatu bencana bagi setiap individu maupun kelompok dan eksistensi kata fitnah memiliki dua pembagian yakni keburukan dan kebaikan, serta suatu kematian dan ujian kehidupan merupakan keniscayaan yang pasti akan terjadi, hal tersebut juga sebagai cobaan dari ujian iman. Penafsiran QS. Al-Anbiya [21]:35 dengan ma’na-cum-maghza, juga beimplikasi pada kajian tafsir kontemporer dan dapat mempengarui mindset masyarakat terhadap pemaknaan maupun pengucapan kata fitnah.
The discourse of this research leads to social life, which in Friedrich Nietzsche's perspective is determined from the concept of freedom of human will. The purpose of this research is to examine how the concept of the free will of humans in Friedrich Nietzsche's perspective can be a determinant of human social life itself. The research method used by the author is in the form of philosophical hermeneutics, the type of data collection is documentation, and the data analysis is descriptive-philosophical. The results of this study are in the form of a benchmark for human life that depends on the freedom of human will, with Nietzsche's explanation that human life has a responsive structure that is hidden in the concept of freedom of will. This is what Nietzsche means in the influence of the support of human life. So that human social life will not be separated from human action and will, which is witnessed by consciousness, this also reflects the freedom of human will. In essence, the concept of freedom referred to by Nietzsche has the mission of forming human social life, both in terms of interaction and responsibility for humans themselves.
The discourse of this study focuses on the language game theory by Ludwig Wittgenstein which is applied in the da’wah language. The purpose of the study is to determine the significance of the language game theory applied to the da’wah language. The research method used is library research, with data analytics in the form of descriptive-interpretative, and is assisted by Hans George Gadamer’s effective hermeneutic theory in studying language game theory and Wittgenstein’s idea. The results of this study are sufficient to answer the significance of the language game theory applied to the da’wah language, with two points. First, language game theory can be applied in da’wah language. Second, the use of language game theory can attract the interest of da’wah listeners. These two points have implications for the actions or behavior of the da’wah listeners, which is called compulsive and impulsive behavior. cThus it can be understood that language and da’wah are an inseparable bond
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