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Ta’wīl Teologis Abū Manṣūr Al-Māturīdī (Pembacaan Kritis atas Ayat-ayat Keesaan Tuhan) Ta wīl Teologist AbúManṣ́r Al-Māturid(Pembacaan Kritis,名叫Ayat Ayat Keesaan Tuhan)
Pub Date : 2018-10-18 DOI: 10.28918/RELIGIA.V21I2.1511
Izzatu Tazkiyah
Secara historis, diskursus tafsīr dan ta’wīl tidak selalu berjalan beriringan. Terlebih ketika madzhab al-Asy’ārī memperoleh kekuasan, tafsīr telah diposisikan lebih unggul dibanding ta’wīl yang keberadaannya tidak saja dianggap sebagai oposisi madzhab melainkan telah dinilai menyimpang dari kebenaran. Dalam penelitian ini, penulis berusaha menyingkap ta’wīl teologis al-Māturīdī dalam magnum opusnya Ta’wīlāt Ahl al-Sunnah dan Kitāb al-Tauhīd. Karya al-Māturīdī menjadi obyek penelitian dengan mempertimbangkan bahwa ia dianggap mampu menjembatani antara kalangan tradisionalis (Asy’ariyah) dan rasionalis (Muktazilah). Sementara pendekatan yang digunakan dalam penelitian ini adalah pendekatan teologi dan tafsīr komparatif. Setidaknya penulis menemukan tiga temuan pokok di antaranya: Pertama konsepsi ta’wīl yang dikonstruk al-Māturīdī dalam tafsīrnya nampak begitu longgar. Kedua, objektivitas makna yang dihadirkan terkadang tereduksi oleh pandangan-pandangan teologisnya yang nampak subyektif. Ketiga, di satu sisi pandangan teologisnya mampu meredam paham-paham yang dianggap berseberangan dengan Islam, sementara di lain sisi menunjukan bahwa al-Māturīdī berusaha membasiskan doktrin teologi Sunni.
从历史上看,tafsīr和ta'wīl的话语并不总是排成一排。当马德扎布·阿西基上台时,他的地位比塔尔更为正直,塔尔的存在不仅被认为是对马德扎布的反对,而且被认为是错误的。在这项研究中,一位作者试图将Wīl神学家al-Māturīdī纳入其对立的马格南语Ta'Wīlāt Ahl al-Sunnah和Kitāb al-Tauhī。Karya al-Māturīdī已成为研究对象,因为它被认为能够在传统(亚洲)和理性主义(Muktazilah)之间发展。而本研究中使用的方法是神学和比较法。至少作者在其中发现了三棵树:第一个构造良好的al-Māturīdī在其tafsīrnya中的概念似乎很松散。其次,表达的客观性有时会因其神学观点而降低,这些观点似乎是主观的。第三,一方面,他的神学观点能够压制被认为与伊斯兰教交叉的东西,而另一方面,它表明al-Māturīdī试图建立逊尼派神学的教义。
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引用次数: 1
Potret Organisasi Tarekat Indonesia dan Dinamikanya 印尼形象与动态旅游组织
Pub Date : 2018-04-25 DOI: 10.28918/RELIGIA.V21I1.1507
M. Rosyid
The goal of this research was to briefly describe the dynamics of tarekat organizations in Indonesia since the establishment of Ahl al-Tariqah al-Mu'tabarah al-Indonesi (JATMI, 1957) and Jam'iyyah al-Thariqah al-Mu'tabarah al-Nahdliyah (JATMAN), 1979) in Java, which was followed by that  of the Indonesian Tarekat Ulama Council in Solok, West Sumatra (2016). The method of the current research is a literature review using content analysis techniques. The main findings are threefold, with the first suggesting how the criteria for tarekat maturity are needed in the organization of the tarekat. The second finding shows that the Sufism organization (tarekat) of the JATMI Nusantara in 1957 was prompted by the Tarekat Qadiriyah wa Naqsyabandiyah (TQN). Meanwhile, the internal conflict among Jatmi's leaders set into motion the establishment of a new institution which has a similar movement mission, i.e., JATMAN in 20 Early Rabbi of 1337 H / 10 October 1985 AD in Tegalrejo, Magelang, Central Java. The third finding shows that the dynamics of the organization have colored the Ulama institutions in Indonesia.
本研究的目的是简要描述自印度尼西亚塔利卡乌拉乌拉协会(Ahl al-Tariqah al-Mu'tabarah al- Indonesia, JATMI, 1957年)和印尼塔利卡乌拉乌拉协会(Jam'iyyah al-Thariqah al-Mu'tabarah al-Nahdliyah, JATMAN, 1979年)在爪哇成立以来,印尼塔利卡乌拉乌拉理事会(2016年)在西苏门答腊索洛成立以来,塔利卡乌拉乌拉组织的动态。本研究的方法是利用内容分析技术进行文献综述。主要的发现有三个方面,第一个是在组织塔雷卡特时如何需要塔雷卡特成熟度的标准。第二个发现表明1957年JATMI Nusantara的苏菲主义组织(tarekat)是由tarekat Qadiriyah wa Naqsyabandiyah (TQN)推动的。与此同时,Jatmi领导人之间的内部冲突推动了一个具有类似运动使命的新机构的建立,即公元1337 H / 1985年10月10日在中爪哇Magelang Tegalrejo的20早期拉比JATMAN。第三个发现表明,该组织的动态影响了印尼的乌拉玛机构。
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引用次数: 6
Ekosufisme Majelis Zikir Kraton Habib Muhamad Dardanylla Shahab Pekalongan 生态哲学Majelis Zikir Kraton Habib Muhamad Dardanylla Shahab Pekalongan
Pub Date : 2018-04-25 DOI: 10.28918/religia.v21i1.1500
nurul laila
This article investigates the Majlis Dhikr Kraton Pekalongan City’s concern on the ecosystem environment. The data are derived from qualitative methods by means of interviews and observations. This article presents two conclusions. First, the Majlis of Dhikr Kraton Pekalongan City is aware that the environment is created by Allah, which is dedicated for humans and their fellow beings. Secondly, the Majlis Dhikr Kraton of Pekalongan City has made important steps in its attempt of conserving, either in the form of handling or preventing the environment and ecosystem safety. Environmental damage is handled by processing textile wastewater, processing solid waste (garbage), repairing land through agriculture and plantation sectors, improving land through the fisheries sector, and cleaning up air pollution. The precautionary measures are implemented in the form of making infiltration wells and biopori holes in addition to socialization to the community.
本文调查了国会迪克拉通北加隆岸市对生态环境的关注。数据来源于访谈和观察的定性方法。本文提出了两个结论。首先,Dhikr Kraton Pekalongan市议会意识到,环境是真主创造的,是为人类及其同胞奉献的。其次,北加隆岸市议会在保护环境和生态系统安全方面采取了重要步骤,无论是处理还是预防。通过处理纺织废水、处理固体废物(垃圾)、通过农业和种植园部门修复土地、通过渔业部门改善土地以及清理空气污染来处理环境损害。除了社区社会化之外,预防措施还以渗水井和生物孔的形式实施。
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引用次数: 0
Sinkretisme Islam Dan Budaya Jawa Dalam Upacara Bersih Desa Di Purwosari Kabupaten Ponorogo 购买波诺罗戈资本的村庄清洗中的伊斯兰合一主义与青年文化
Pub Date : 2018-04-25 DOI: 10.28918/RELIGIA.V21I1.1503
Arlinta Prasetian Dewi
The goal of this paper is to get a better insight into the phenomenon of bersih desa ritual performed by members of the community in Purwosari, kabupaten Ponorogo, using phenomenological approach. Bersih desa ritual connotes one of the ancestral heritages, which is replete with symbols and activities that maintain the harmony between Islam and Javanese culture. The symbols not only mean the thanksgiving expression but also tolak balak (English: the antidote to disaster) by performing several rituals and offerings which are packaged in a series of events. Islam and Javanese hence combine, resulting in the syncretism of kejawen (English: Javanese) Islamic culture that is a repertoire of traditions and culture.
本文的目的是利用现象学的方法,更好地了解波诺罗哥县普尔沃萨里社区成员进行的bersih desa仪式现象。Bersih desa仪式意味着祖先的遗产之一,它充满了保持伊斯兰教和爪哇文化和谐的象征和活动。这些符号不仅意味着感恩的表达,还意味着tolak balak(英语:灾难的解药),通过执行一些仪式和祭品,这些仪式和祭品被包装在一系列活动中。因此,伊斯兰教和爪哇人结合在一起,形成了凯戈温(英语:Kejawin)伊斯兰文化的融合,这是一种传统和文化。
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引用次数: 3
Konsep Intelegensi Manusia dalam Pemikiran al-Ghazali dan al-Farabi
Pub Date : 2018-04-25 DOI: 10.28918/RELIGIA.V21I1.1495
Lukman Hakim
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引用次数: 0
Al-Tafsīr al-Yasāri (Tafsir Tematik Revolusioner Hassan Hanafi) Al-Tafsīr Al-Yasāri(Tafsir Tematik Revolusioner Hassan Hanafi)
Pub Date : 2018-04-25 DOI: 10.28918/RELIGIA.V21I1.1498
M. Misbakhudin
The aim of this paper is to describe Hassan Hanafi's thoughts in the discourse of the Qur'an and its exegeses. This study focus on Hassan Hanafi's ideas around thematic exegeses (mauḍu'i), which aim to complete the emptiness in the tahlīlī method that is not in accordance with the substance and needs of the people today. The method of tahlily now also makes the reader unable to identify his own reading. This makes the reading cool, useless, and absolute. Meanwhile, the people need a lively and useful exegesis, as well as a knowledge that are in accordance with their circumstances. Hassan's ideas in his works were analysed using a content analysis approach, which the author formulated in a title that was quite familiar with Hassan Hanafi himself, namely al-Tafsīr al-Yasāri. In his thematic exegesis (hermeneutics), Hassan Hanafi used Al-Qur'an as the main source. Based on the Qur'an, Hassan Hanafi seeks to describe humans and the social interrelations among them. Other things that are also misjudged relate to the position of humans in history, their ability to build social and political systems, and to propose alternatives through methods of analysing experiences that lead to the meaning of the text and even to reality itself.
本文的目的是描述哈桑·哈纳菲在《古兰经》及其训诂者话语中的思想。本研究聚焦于哈纳菲围绕主题训诂(mauḍu’i)的思想,其目的在于以不符合当今人类实质和需求的tahli’i方法来补全空虚。塔里利的方法现在也使读者无法识别自己的阅读。这让阅读变得很酷,毫无用处,而且绝对。同时,人们需要一种生动而有用的训诂,也需要一种符合他们实际情况的知识。运用内容分析法对哈桑作品中的思想进行分析,作者将其命名为哈桑·哈纳菲本人非常熟悉的名字,即al-Tafsīr al-Yasāri。在他的主题训诂学(解释学)中,哈桑·哈纳菲以《古兰经》为主要来源。哈桑·哈纳菲以《古兰经》为基础,试图描述人类和人类之间的社会关系。其他也被误判的事情涉及人类在历史中的地位,他们建立社会和政治制度的能力,以及通过分析导致文本意义甚至现实本身的经验方法提出替代方案的能力。
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引用次数: 1
Harmoni Client Centered Therapy Dalam Bimbingan Konseling Kelompok Dengan Al-Qur’an Surat Ar-Ra ‘d Ayat 11 《古兰经》第11节的和谐客户咨询咨询中心
Pub Date : 2018-04-25 DOI: 10.28918/religia.v21i1.1496
Lalis Lalis, Maskhur Maskhur
This article aims to analyse the concept of Client Centered Therapy as one of the group guidance and counselling techniques in the perspective of the Qur'an surah Ar-Ra'd verse 11. More specifically, analyses on this article focus on how the Client Centred Therapy theory views humans, the purpose and techniques of therapy, as well as the relationship between the counsellor and the counselee. This article is based on descriptive-qualitative research. Data are obtained through triangulation techniques, which are then analysed interactively. The results show that the service techniques of guidance and group counselling, with reference to the Client Centered Therapy theory, are in line with the Qur'an surat Ar-Ra'd verse 11. Client Centered Therapy theory and the Qur'an surah Ar-Ra'd verse 11 similarly view that the service techniques of guidance and group counselling contain the meanings of giving opportunities, roles, and, at the same time, respecting the counselee as an active, potential, and empowered person in determining the direction towards his/her personal kindness
本文旨在从《古兰经》第11节的角度分析以客户为中心的治疗作为团体指导和咨询技术之一的概念。更具体地说,本文的分析集中在以客户为中心的治疗理论如何看待人类、治疗的目的和技术,以及顾问和被顾问之间的关系。本文以描述性定性研究为基础。数据是通过三角测量技术获得的,然后进行交互分析。结果表明,参考以客户为中心的治疗理论,指导和团体咨询的服务技术符合《古兰经》第11节。以客户为中心的治疗理论和《古兰经》第11节同样认为,指导和团体咨询的服务技巧包含给予机会、角色的含义,同时尊重被咨询人,将其视为一个积极、有潜力和有能力的人,以确定其个人善良的方向
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引用次数: 1
Penguatan Teologi Aswaja Majelis Taklim Aqaid Khamsin Pekalongan Aswaja Aswaja神学上传Taklim Aqaid Khamsin Pekalongan
Pub Date : 2018-04-25 DOI: 10.28918/religia.v21i1.1499
Muhammad Fahmi
This article discusses the effort of Majelis Taklim Aqaid Khamsin (MTAK) Pekalongan in strengthening the theological doctrine Ahlus Sunnah wal Jamaah (Aswaja), especially on the devine attributes. Aswaja's theology has been Indonesian Muslims doctrine for a long time, but later the doctrine has been eroded by the others. It is influenced by the spread of Wahhabist theology by reluctanting to use takwil in understanding the anthropomorphic verses, while the Muktazili’s doctrine tends to upset the Aswaja’s theology. This study uses qualitative methods through interviews and observations. To fortify Aswaja's theology in the community, MTAK provides a provision of understanding to the community in the form of studies around God’s attributes by equipping the congregation with the naqli (tekstual) and aqli (rational) arguments. This study is carried out in the forms: (1) public teaching for all congregations; (2) dialogical guidance; (3) assistance for junior congregations; (4) consolidation of naqli and aqli arguments; and (5) assistance for senior cadres to teach people in various parts of surrounding areas of Pekalongan.
本文讨论了塔克利姆·阿凯德·哈姆辛(MTAK)·佩卡隆安在加强神学教义阿赫卢斯·桑纳·瓦尔·贾马(Aswaja)方面所做的努力,特别是在devine属性方面。阿斯瓦贾的神学长期以来一直是印尼穆斯林的教义,但后来被其他人所侵蚀。它受到瓦哈比派神学传播的影响,不愿意在理解拟人化的诗句时使用takwil,而穆克塔齐利的教义往往会颠覆阿斯瓦贾的神学。本研究采用访谈和观察的定性方法。为了在社区中巩固Aswaja的神学,MTAK通过为会众提供naqli(tekstual)和aqli(rational)论点,以围绕上帝属性的研究形式为社区提供了理解。这项研究以以下形式进行:(1)所有会众的公共教学;(2) 对话指导;(3) 为初级会众提供援助;(4) 整合naqli和aqli论点;(五)协助高级干部到佩卡隆甘周边各地教书育人。
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引用次数: 0
SALAT DUHA SEBAGAI BUDAYA POPULER DALAM PEMAKNAAN ANGGOTA MAJELIS DHUHA BANTUL 家庭安全中的大众生活世界
Pub Date : 2018-02-19 DOI: 10.28918/RELIGIA.V20I2.927
Nurul Afifah
Majelis Duha Bantul is a community that consistly performs Duha prayer in specific and unique style; by performing it collectively, in certainly days, etc. The major question in this research is how they interpretate the duha prayer that they commit? This research is field research with the descriptive, qualitative and analitic genre by applying etnographical approach and the sociology of knowledge theory, and applying the interview and observation as the method. This result of this research reveal three meaning of the duha ritual in the perspective of majelis duha Bantul: (1) objective meaning that is the meaning of the Duha Prayer which majelis duha Bantul understood from the hadis that suggesting the duha prayer. (2) expressive meaning which personally diverse, several person interpretate duha prayer as the effort to attain the physical and mental health, some men religiously interpretate that duha prayer is one of many ways to reach the wordliness success and the hereafter happiness, etc. (3) documenter meaning that show the duha prayer as the ritual based on the hadis advice but in very fact this ritual is disputed still by some scholars; by commiting the duha prayer it means they indentified them self as the community that  appraise the duha prayer collectively is the sunah ritual. And finally this duha ritual subconsciously become the living hadis ritual it self.Keyword: Duha Prayer, majelis Dhuha Bantul, living hadith, sosiology of knowledge AbstrakMajelis Dhuha Bantul merupakan sebuah komunitas yang secara konsisten melaksanakan salat Duha dengan model yang khas dan unik; dilakukan bersama, di hari ternentu dan sebagainya. Pertanyaannya kemudian, bagaimana pemaknaan salat Duha yang dilakukan oleh komunitas tersebut? Penelitian ini merupakan penelitian lapangan yang bersifat diskriptif, kualitatif dan analitik dengan pendekatan etnografi dan menggunakan teori sosiology of knowledge, dengan metode wawancara, observasi, interview dan sebagainya. Hasil dari penelitian menunjukkan bahwa pemaknaan tentang salat Duha yang diambil berdasarkan informasi dari komunitas tersebut dapat dikategorikan menjadi tiga macam: (1) makna objektif yakni salat Duha yang dilaksanakan oleh Majelis ini berangkat dari pemahaman mereka terhadap teks-teks normatif yakni hadis-hadis wasiat tentang salat Duha. (2) Makna ekpresif (personal) cukup beragam; ada yang memaknai sebagai upaya mendapat kesehatan fisik maupun psikis, meningkatkan sikap religius pelaku, mendapatkan kesuksesan dunia-akhirat dan sebagainya. (3) Makna dokumenter; pada dasarnya praktik tersebut berdasarkan teks-teks hadis yang pada kenyataannya masih diperselisihkan oleh para ulama; dengan memeraktikkan salat Duha, berarti mereka mengidentifikasikan diri dengan kelompok yang menilainya sebagai ritual sunah. Pada gilirannya, tanpa mereka sadari praktik ini pun menjadi salah satu bentuk living hadis.Kata kunci: salat Duha, majelis Dhuha Bantul, living hadis, sosiology knowledge.
Majelis Duha Bantul是一个以特定和独特的风格持续进行Duha祈祷的社区;通过集体祈祷,当然是在几天内,等等。这项研究的主要问题是他们如何解释他们所做的杜哈祈祷?本研究采用网络地理学方法和知识社会学理论,以访谈和观察为方法,采用描述性、定性和分析性的田野调查方法。这一研究结果从巴哈班图的角度揭示了巴哈仪式的三个意义:(1)客观意义,即巴哈班图从圣训中理解的巴哈祈祷的意义,暗示了巴哈祈祷。(2) 个人的表达意义多种多样,有人将杜哈祈祷解释为实现身心健康的努力,也有人虔诚地解释杜哈祈祷是实现语言成功和未来幸福的多种方式之一,(3)文献意义,表明杜哈祈祷是基于哈迪斯建议的仪式,但事实上,这种仪式仍受到一些学者的争议通过进行杜哈祈祷,这意味着他们将自己认定为一个社区,联合国教科文组织认为杜哈祈祷是一种集体的sunah仪式。最后这种鬼仪式下意识地变成了活着的哈迪斯仪式本身。关键词:杜哈祈祷,杜哈班图,活圣训,知识哲学一起做,在审判日等等。那么问题是,社区是如何进行圣灵的祷告的呢?本研究是一项描述性、定性和分析性的实地研究,采用人种学方法,运用知识社会学理论,采用访谈法、观察法、访谈法等。研究结果表明,从社区信息中获得的对圣灵祈祷的解释可分为三类:(1)这位主教所做的圣灵祈祷的客观含义偏离了他们对规范文本的理解,即呈现圣灵祈祷的意愿。(2) 表达(个人)意味着充分多样化;一些人称之为试图获得身心健康,提高犯罪者的宗教态度,获得后世等等。(3) Makna dokumente;基本上,这些做法是基于原始文本的,而事实上,这些文本仍然受到科学家的争议;通过培养圣灵的祈祷,这意味着他们认同一个将其视为仪式的团体。反过来,在他们没有意识到这种做法已经成为一种活生生的东西。关键词:杜哈沙拉,杜哈市长班图,活哈迪斯,社会学知识。
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引用次数: 2
YAUMIDDIN DALAM PERSPEKTIF TEORI HERMENEUTIKA EMILIO BETTI 理论解释学视野中的姚米丁埃米利奥·贝蒂
Pub Date : 2018-01-16 DOI: 10.28918/religia.v20i2.818
Hendri Hermawan Adinugraha
Abstrak: Paper ini menggunakan pendekatan kajian pustaka yang bersumber dari buku, jurnal, dan literatur lainnya yang masih ada relevansinya dengan topik ini. Tujuan dari paper ini ialah berusaha untuk menginterprestasikan kata yaumuddin dalam QS. Al-Fatihah: 4 dipandang dari teori hermeneutika Emilio Betti. Hasil kajian literatur menunjukkan bahwa menurut Emilio Betti kajian terhadap teks erat kaitannya dengan kegiatan interpretasi meaning yang terkandung di dalam teks tersebut. Meaning senantiasa merujuk pada objektifitas pemikiran sang penafsir. Oleh karenanya, interpretasi teks hendaknya bersifat gerakan penafsiran yang melibatkan aspek kebahasaan, latar belakang historis dan pengenalan terhadap si pengarang secara bersama-sama. Metode hermeneutika Betti lebih menekankan pada rekonstruksi makna berbekal cakrawala intelektual penafsir (subjek) menggunakan model interprestasi reproduktif. Berdasarkan teori Betti tersebut, teks yaumiddin pada QS. Al-Fatihah: 4 berarti hari ditiupnya sangsakala, dimana hari yang tidak seorang pun dapat membela orang lain, sehingga hari itu dinamakan juga sebagai hari keputusan dan hari pembalasan oleh Allah SWT.Kata Kunci: Emilio Betti, Objektifitas, Rekonstruksi, dan Reproduktif.Abstract: This paper uses lierature research approach which sourced from books, journals, and other literature that still have relevance to this topic. This paper seeks to interpret the word “yaumiddin” in QS. Al-Fatihah: 4 from the perspective of Emilio Betti hermeneutic theory. The results of study showed that in a perspective of Betti the text closely related to the activities of interpretation of the meaning contained in the text. Meaning always refers to the objectivity of the interpreter thought. Therefore, the interpretation of the text should be the movement of interpretation that involves linguistic aspects, historical background and introduction to the author together. Betti hermeneutical method is more emphasis on the reconstruction of the intellectual horizons of meaning armed interpreter (subject) using a model of reproductive interpretation. Based on Betti theory that text “yaumiddin” on QS. Al-Fatihah: 4 means the day he blew the trumpet, where the day that no one can defend someone else, so the day was named as well as the decisions and the Day of Judgment by Allah SWT.Keywords: Emilio Betti, Objectivity, Reconstructive and Reproductive.
摘要:本文采用了图书馆研究方法,包括书籍、期刊和其他与该主题仍然相关的文献。本文试图对QS中的yaumuddin词进行解读。法蒂哈:4来自埃米利奥·贝蒂的解释学理论。文献研究表明,埃米利奥·贝蒂认为,对狭义文本的研究与该文本所包含的有意义的阐释活动有关。意义总是指译员思维的客观性。因此,对文本的解读应该是一场解读运动,将幸福感、背景历史和作者认同三个方面结合起来。贝蒂的解释学方法更侧重于重建,即利用生殖互现模型来区分口译员(主体)的智力视野。基于贝蒂理论,姚密丁对QS进行了文本分析。本文采用文献资料法,-以及其他仍然与该主题相关的文献。本文试图对QS中的“yaumiddin”一词进行解读。法蒂哈:4从埃米利奥·贝蒂解释学理论的角度。研究结果表明,从贝蒂的角度来看,文本活动与解读文本所包含的意义密切相关。意义总是指译者思维的客观性。因此,对文本的解读应该是一种解读运动,它涉及到语言方面、历史背景和对作者的介绍。贝蒂解释学方法更侧重于用再现性阐释的模式重构意义武装阐释者(主体)的知识视野。基于贝蒂理论认为文本“耀米丁”在QS上。Al-Fatihh:4是指他吹响号角的那一天,在这一天,没有人可以为他人辩护,所以这一天被命名为安拉SWT的决定和审判日。关键词:埃米利奥·贝蒂,客观性,重建和繁殖。
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引用次数: 0
期刊
Religia
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