Isrāiliyyāt entered and developed in the interpretations as al-dakhīl can't be avoided. However isrāiliyyāt is a matter of debate and received a lot of criticism. This paper examined how the narrative structure isrāiliyyāt about the story of Prophet Dawud in Tafsir Al-Kashf wa al-Bayān ‘an Tafsīr al-Qur’ān written by Al-Tha'labi. Isrāiliyyāt about the story of the prophet Dawud is analyzed with a narrative structure, in which is one of the most crucial types of discourse. The purpose of this research was to know the narrative structure in the narrative isrāiliyyāt which is obtained from narration in tafsir Al-Kashf wa al-Bayān 'an Tafsīr al-Qur'ān. This study used a qualitative method with narrative analysis as a basis for discussing narrative structure. Narrative analysis was used to seek the narrative isrāiliyyāt the story of the prophet Dawud who is expected to know how al-Tha'labi expresses the story in such a way that the reader can grasp the story of the prophet Dawud. Here, After analyzing the text, the author finally concluded the inner narrative structure isrāilliyat, the results are (a) orientation, (b) complication, (c) evaluation, (d) resolution, and (e) coda. The narrative contribution also results in the story of the Prophet Dawud chronologically, namely the Prophet Dawud before receiving trials, the Prophet Dawud receiving trials and the Prophet Dawud after repenting.
Isrāiliyyāt在解释中进入和发展，因为al- dakh是不可避免的。然而，isrāiliyyāt是一个有争议的问题，并收到了很多批评。本文考察了Al-Tha'labi撰写的Tafsir Al-Kashf wa al-Bayān '和tafs r al-Qur ' ān中先知达乌德故事的叙事结构isrāiliyyāt。Isrāiliyyāt关于先知达乌德的故事是用叙事结构来分析的，这是最重要的话语类型之一。本研究的目的是了解从《tafsir Al-Kashf wa al-Bayān’和《tafsir r al-Qur’ān》的叙述中获得的叙事isrāiliyyāt中的叙事结构。本研究采用定性方法，以叙事分析为基础，探讨叙事结构。叙事分析是用来寻找叙事isrāiliyyāt先知达乌德的故事，他被期望知道al-Tha'labi是如何表达这个故事的，这样读者就能抓住先知达乌德的故事。在这里，作者通过对文本的分析，最终得出了文本的内在叙事结构isrāilliyat，其结果是(a)取向，(b)复杂，(c)评价，(d)解决，(e)结尾。叙述的贡献也导致了先知达乌德按时间顺序的故事，即先知达乌德在接受审判之前，先知达乌德在接受审判之后，先知达乌德在忏悔之后。
{"title":"Analisis Struktur Narasi Isrāiliyyāt: Studi Isrāiliyyāt Kisah Dawud dalam Tafsir al-Kashf wa al-Bayān ‘an Tafsīr al-Qur’ān Karya Al-Tha’labi","authors":"Moh. Muhyiddin","doi":"10.30762/qof.v7i1.312","DOIUrl":"https://doi.org/10.30762/qof.v7i1.312","url":null,"abstract":"Isrāiliyyāt entered and developed in the interpretations as al-dakhīl can't be avoided. However isrāiliyyāt is a matter of debate and received a lot of criticism. This paper examined how the narrative structure isrāiliyyāt about the story of Prophet Dawud in Tafsir Al-Kashf wa al-Bayān ‘an Tafsīr al-Qur’ān written by Al-Tha'labi. Isrāiliyyāt about the story of the prophet Dawud is analyzed with a narrative structure, in which is one of the most crucial types of discourse. The purpose of this research was to know the narrative structure in the narrative isrāiliyyāt which is obtained from narration in tafsir Al-Kashf wa al-Bayān 'an Tafsīr al-Qur'ān. This study used a qualitative method with narrative analysis as a basis for discussing narrative structure. Narrative analysis was used to seek the narrative isrāiliyyāt the story of the prophet Dawud who is expected to know how al-Tha'labi expresses the story in such a way that the reader can grasp the story of the prophet Dawud. Here, After analyzing the text, the author finally concluded the inner narrative structure isrāilliyat, the results are (a) orientation, (b) complication, (c) evaluation, (d) resolution, and (e) coda. The narrative contribution also results in the story of the Prophet Dawud chronologically, namely the Prophet Dawud before receiving trials, the Prophet Dawud receiving trials and the Prophet Dawud after repenting.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44241224","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
M. Anam, Mochammad Rizal Fanani, Afrizal El, Adzim Syahputra, Sekolah Tinggi, Ilmu Tarbiyah, Sunan Giri Trenggalek
QS. al-An'ām [6]:108 contains the prohibition of insulting and degrading the worship of other religions. The purpose of this prohibition is to prevent the polytheists from insulting Allah in return for the insults made by the Muslims. The content of this verse suggests several principles of tolerance that need to be known and practiced by a plural society. This paper aimed to examine the verse in the framework of thematic interpretation and its correlation with the principles of tolerance in the Indonesian context. This research is a library research using thematic interpretation method. The focus of the theme in this study was the principle of tolerance implied in QS. al-An'ām [6]:108 which is then associated with the Indonesian context. The author can conclude three principles of tolerance based on this verse; First, not to defame the worship of other religions. Second, recognizing the existence of other religions. Third, preaching with good words. In the context of Indonesia, which consists of a plural society, these three principles are very important to maintain the harmony of religious life in the midst of the onslaught of various intolerant individuals and groups.
{"title":"Prinsip Toleransi Beragama Perspektif QS. Al-An’ām [6]:108 dan Relevansinya dalam Konteks Keindonesiaan","authors":"M. Anam, Mochammad Rizal Fanani, Afrizal El, Adzim Syahputra, Sekolah Tinggi, Ilmu Tarbiyah, Sunan Giri Trenggalek","doi":"10.30762/qof.v7i1.794","DOIUrl":"https://doi.org/10.30762/qof.v7i1.794","url":null,"abstract":"QS. al-An'ām [6]:108 contains the prohibition of insulting and degrading the worship of other religions. The purpose of this prohibition is to prevent the polytheists from insulting Allah in return for the insults made by the Muslims. The content of this verse suggests several principles of tolerance that need to be known and practiced by a plural society. This paper aimed to examine the verse in the framework of thematic interpretation and its correlation with the principles of tolerance in the Indonesian context. This research is a library research using thematic interpretation method. The focus of the theme in this study was the principle of tolerance implied in QS. al-An'ām [6]:108 which is then associated with the Indonesian context. The author can conclude three principles of tolerance based on this verse; First, not to defame the worship of other religions. Second, recognizing the existence of other religions. Third, preaching with good words. In the context of Indonesia, which consists of a plural society, these three principles are very important to maintain the harmony of religious life in the midst of the onslaught of various intolerant individuals and groups.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43738126","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Technological advances that continue to develop make information accessible and consumed by the public quickly through social media. However, the impact of the use of social media needs to be considered by various groups of people, including Muslims. Social media can also be used as a medium of da'wah that influences society, especially Muslims, to always do good things according to the Qur'an and Hadith guidelines. This study aimed to explore the value of Islamic teachings from the Quran and Hadith, which can be used as the ethics of da’wa on social media. This study used qualitative method and took the form of a literature review. The main data sources used are various scientific literatures, both in the form of books and scientific journals, related to the discussion of ethical values in preaching on social media. While the secondary research data sources used are various scientific literature relevant to the core object of this research. The results of the study showed that there are various values in Islamic teachings that can be used as ethical values in da’wa on social media. Among these ethical values are: objective honesty based on facts; acting fairly and impartially in delivering lectures; and trying to apply the ethics of fairness and decency.
{"title":"The Importance of Da'wa Ethics in Social Media: A Quranic Perspective","authors":"Lukmanul Hakim","doi":"10.30762/qof.v7i1.901","DOIUrl":"https://doi.org/10.30762/qof.v7i1.901","url":null,"abstract":"Technological advances that continue to develop make information accessible and consumed by the public quickly through social media. However, the impact of the use of social media needs to be considered by various groups of people, including Muslims. Social media can also be used as a medium of da'wah that influences society, especially Muslims, to always do good things according to the Qur'an and Hadith guidelines. This study aimed to explore the value of Islamic teachings from the Quran and Hadith, which can be used as the ethics of da’wa on social media. This study used qualitative method and took the form of a literature review. The main data sources used are various scientific literatures, both in the form of books and scientific journals, related to the discussion of ethical values in preaching on social media. While the secondary research data sources used are various scientific literature relevant to the core object of this research. The results of the study showed that there are various values in Islamic teachings that can be used as ethical values in da’wa on social media. Among these ethical values are: objective honesty based on facts; acting fairly and impartially in delivering lectures; and trying to apply the ethics of fairness and decency.","PeriodicalId":33702,"journal":{"name":"QOF","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41856364","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This research contains a study of the tradition of sea harvesting that has been carried out for decades by the residents of Kranji Paciran Lamongan village. The activity is conducted once a year, every August, coinciding with the celebration of the Independence Day of the Republic of Indonesia. This study uses a qualitative method and is presented descriptively using the living al-Qur'an approach. Data collection is done through observation and interviews related to the al-Qur'an values that underlie the activity and its institutionalization as a religious tradition preserved by the community. The research findings indicate that the tradition is based on the values of gratitude taught by religion, as expressed in the al-Qur'an. The gratitude referred to is the thankfulness for the abundance of blessings in the form of marine resources. It also includes gratitude as an expression of thanks to the ancestors. The series of activities within the tradition is a blend of Islamic elements, such as religious lectures, and Javanese culture, in the form of a shadow puppetry (wayang kulit) performance. Through these activities, it is hoped that the community of Kranji village, especially the fishing families, will become more prosperous, secure, and be protected from dangers, including malevolent spirits. The religious values within the tradition are packaged in the form of collective remembrance (zikir) to strengthen faith in Allah. Meanwhile, the timing of the organization, coinciding with the commemoration of Independence Day, is an effort to preserve and foster a spirit of love for the homeland.
{"title":"Tradisi Petik Laut sebagai Pelestarian Budaya Lokal: Kajian Living Qur'an di Desa Kranji Paciran Lamongan","authors":"Siti Fahimah, Avif Alfiyah Joeha","doi":"10.30762/qof.v7i1.1051","DOIUrl":"https://doi.org/10.30762/qof.v7i1.1051","url":null,"abstract":"This research contains a study of the tradition of sea harvesting that has been carried out for decades by the residents of Kranji Paciran Lamongan village. The activity is conducted once a year, every August, coinciding with the celebration of the Independence Day of the Republic of Indonesia. This study uses a qualitative method and is presented descriptively using the living al-Qur'an approach. Data collection is done through observation and interviews related to the al-Qur'an values that underlie the activity and its institutionalization as a religious tradition preserved by the community. The research findings indicate that the tradition is based on the values of gratitude taught by religion, as expressed in the al-Qur'an. The gratitude referred to is the thankfulness for the abundance of blessings in the form of marine resources. It also includes gratitude as an expression of thanks to the ancestors. The series of activities within the tradition is a blend of Islamic elements, such as religious lectures, and Javanese culture, in the form of a shadow puppetry (wayang kulit) performance. Through these activities, it is hoped that the community of Kranji village, especially the fishing families, will become more prosperous, secure, and be protected from dangers, including malevolent spirits. The religious values within the tradition are packaged in the form of collective remembrance (zikir) to strengthen faith in Allah. Meanwhile, the timing of the organization, coinciding with the commemoration of Independence Day, is an effort to preserve and foster a spirit of love for the homeland.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42859415","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
AbstractThis article is presented with the aim of re-describing Aksin Wijaya's interpretation of the interfaith marriage verse. This research is driven by the assumption of a strong patriarchal cultural influence in the interpretation process. This is further supported by the existence of a fatwa stating that a Muslim man is allowed to marry a woman from the People of the Book, but the reverse does not apply to women. Additionally, the narrowing and expanding of meanings when interpreting the above verse are also strong reasons for prioritizing this research. The author utilizes historical linguistic analysis as the research method. In simple terms, historical analysis is used to establish the Quranic verse as a social fact, while linguistics will examine the sentence structure and diction used in the Quran. This research concludes that interfaith marriage, according to Aksin Wijaya, is a historically rooted problem, and therefore, the established rules are also dynamic, depending on the social conditions in which the verse is interpreted.
{"title":"Bias Patriarki Atas Interpretasi Ayat Nikah Beda Agama: Studi Historis-Linguistik Aksin Wijaya","authors":"Faisal Haitomi, Essyarovis Lutfiantoro Aji, Laelatul Barokah","doi":"10.30762/qof.v7i1.908","DOIUrl":"https://doi.org/10.30762/qof.v7i1.908","url":null,"abstract":"AbstractThis article is presented with the aim of re-describing Aksin Wijaya's interpretation of the interfaith marriage verse. This research is driven by the assumption of a strong patriarchal cultural influence in the interpretation process. This is further supported by the existence of a fatwa stating that a Muslim man is allowed to marry a woman from the People of the Book, but the reverse does not apply to women. Additionally, the narrowing and expanding of meanings when interpreting the above verse are also strong reasons for prioritizing this research. The author utilizes historical linguistic analysis as the research method. In simple terms, historical analysis is used to establish the Quranic verse as a social fact, while linguistics will examine the sentence structure and diction used in the Quran. This research concludes that interfaith marriage, according to Aksin Wijaya, is a historically rooted problem, and therefore, the established rules are also dynamic, depending on the social conditions in which the verse is interpreted.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43021960","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Technological developments have an impact on almost every aspect of human life. It was responded well by religious leaders, including in Islamic da'wah. KH Sya'roni Ahmadi is one of the Kudus scholars who utilizes YouTube-based technological developments as a medium for delivering commentary material. This paper aimed to reveal his model of interpretation, and to see how far he understands the audience textually and contextually. The author uses the virtual ethnography method, which is a method to reach the audience's interaction life on the YouTube page. The results of this study indicated that KH Sya'roni Ahmadi uses the tahlili or sequential method in conveying commentary material. He really understands the social conditions in society and the heterogeneity of the Majlis Tafsir congregation. Therefore the character of KH Sya'roni Ahmadi's preaching has transitional gradations, starting from being hard, firm to soft and straightforward. In addition, by presenting elaborative exegesis material, he explained coherently in depth starting from the point of view of the science of qiroat, then entering the exegesis material correlated with the context when the interpretation was delivered.
{"title":"Diskursus Hermeneutis Penafsiran KH. Sya’roni Ahmadi di Channel Youtube","authors":"Muhammad Afnan Abdillah","doi":"10.30762/qof.v7i1.953","DOIUrl":"https://doi.org/10.30762/qof.v7i1.953","url":null,"abstract":"Technological developments have an impact on almost every aspect of human life. It was responded well by religious leaders, including in Islamic da'wah. KH Sya'roni Ahmadi is one of the Kudus scholars who utilizes YouTube-based technological developments as a medium for delivering commentary material. This paper aimed to reveal his model of interpretation, and to see how far he understands the audience textually and contextually. The author uses the virtual ethnography method, which is a method to reach the audience's interaction life on the YouTube page. The results of this study indicated that KH Sya'roni Ahmadi uses the tahlili or sequential method in conveying commentary material. He really understands the social conditions in society and the heterogeneity of the Majlis Tafsir congregation. Therefore the character of KH Sya'roni Ahmadi's preaching has transitional gradations, starting from being hard, firm to soft and straightforward. In addition, by presenting elaborative exegesis material, he explained coherently in depth starting from the point of view of the science of qiroat, then entering the exegesis material correlated with the context when the interpretation was delivered.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45041119","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Lingga Kingdom is one of the Malay kingdoms that has many historical legacies that are intellectual property. One of them is the large number of al-Qur'an Mushaf manuscripts scattered in this area, especially on Lingga Island and Penyengat Island. This study focused on research on a manuscript found on Penyengat Island with inventory number M. 1 24 and an analysis of the use of rasm and qira`at as the formulation of the problem to be studied. This study was field research used qualitative methods with textological approaches, rasm science, and qira`āt science. Research data obtained from the results of observations, interviews, and documentation obtained during research. The data is reduced and described in detail then drawn a deductive conclusion. Judging from the use of the words hadhf, ziyādah, hamzah, badl, waṣl wa faṣl, and the writing of the qira`āt. This manuscript falls into the category of mushaf with mixed rasm, namely the use of rasm imlā`i and rasm ‘uthmāni simultaneously. Meanwhile, from the aspect of the type of qira`āt used, this manuscript follows the qira`at of Imam Ậṣim al-Kūfi through the narration of Imam Hafṣ.
{"title":"Manuskrip Mushaf al-Qur’an Kerajaan Lingga di Pulau Penyengat Kepulauan Riau: Analisis Sejarah, Rasm, dan Qira'`āt","authors":"Wendy Hermawan, Afriadi Putra, Wilaela","doi":"10.30762/qof.v7i1.994","DOIUrl":"https://doi.org/10.30762/qof.v7i1.994","url":null,"abstract":"The Lingga Kingdom is one of the Malay kingdoms that has many historical legacies that are intellectual property. One of them is the large number of al-Qur'an Mushaf manuscripts scattered in this area, especially on Lingga Island and Penyengat Island. This study focused on research on a manuscript found on Penyengat Island with inventory number M. 1 24 and an analysis of the use of rasm and qira`at as the formulation of the problem to be studied. This study was field research used qualitative methods with textological approaches, rasm science, and qira`āt science. Research data obtained from the results of observations, interviews, and documentation obtained during research. The data is reduced and described in detail then drawn a deductive conclusion. Judging from the use of the words hadhf, ziyādah, hamzah, badl, waṣl wa faṣl, and the writing of the qira`āt. This manuscript falls into the category of mushaf with mixed rasm, namely the use of rasm imlā`i and rasm ‘uthmāni simultaneously. Meanwhile, from the aspect of the type of qira`āt used, this manuscript follows the qira`at of Imam Ậṣim al-Kūfi through the narration of Imam Hafṣ.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46625536","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper examined the interpretation of al-Maḥallī li Ma'rifat Āyāti al-Qur'ān wa Nuzulihā by Ahmad Mudjab Mahalli (1958-2003M). This interpretation was written in 1989, using the pegon script and Javanese manners. In interpreting the Qur'an, Ahmad Mudjab Mahalli certainly cannot be separated from the previous exegetical literature as support in processing the results of his interpretation. Therefore, this paper examined al-Ibrīz's interpretation and al-Mahalli's interpretation using the intertextuality theory introduced by Julia Kristeva, which in this study focuses on Surah al-Fātiḥah. Intertextual studies are considered an accurate analytical tool for commentary works that are claimed to be influenced by previous exegetical kinds of literature. The results of this study proved that the elements of al-Ibrīz's interpretation are contained in the QS. al-Fātiḥah in al-Mahalli's interpretation, namely, muqaddimah surah, verse 2, verse 4, and verse 7. While the principle of intertextuality used in processing al-Ibrīz's interpretation as its genotext found several principles including haplology, transformation, and expansion.
{"title":"Analisis Tafsir Al-Ibrīz sebagai Genoteks dalam Tafsir Al-Maḥallī : Kajian Intertekstualitas atas QS. Al-Fātiḥah","authors":"Tri Febriandi Amrulloh","doi":"10.30762/qof.v7i1.263","DOIUrl":"https://doi.org/10.30762/qof.v7i1.263","url":null,"abstract":"This paper examined the interpretation of al-Maḥallī li Ma'rifat Āyāti al-Qur'ān wa Nuzulihā by Ahmad Mudjab Mahalli (1958-2003M). This interpretation was written in 1989, using the pegon script and Javanese manners. In interpreting the Qur'an, Ahmad Mudjab Mahalli certainly cannot be separated from the previous exegetical literature as support in processing the results of his interpretation. Therefore, this paper examined al-Ibrīz's interpretation and al-Mahalli's interpretation using the intertextuality theory introduced by Julia Kristeva, which in this study focuses on Surah al-Fātiḥah. Intertextual studies are considered an accurate analytical tool for commentary works that are claimed to be influenced by previous exegetical kinds of literature. The results of this study proved that the elements of al-Ibrīz's interpretation are contained in the QS. al-Fātiḥah in al-Mahalli's interpretation, namely, muqaddimah surah, verse 2, verse 4, and verse 7. While the principle of intertextuality used in processing al-Ibrīz's interpretation as its genotext found several principles including haplology, transformation, and expansion.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45902385","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In addition to the interpretation of the Qur'an using a reasoning approach (ra'yi), the interpreter also used an interpretive method with riwayah or the so-called interpretation bi al-ma'thūr. This interpretation is considered the best model of interpretation by Ibn Taimiyah and Ibn Kaṡīr and has very high validity and argumentation. Even so high, the results of the interpretation of bi al-ma'thūr must be followed and should not be ignored. This study aims to critically analyze and verify the bi al-ma'thur interpretation model that was born in the mutaqaddimīn era. Focusing on two main interpretation books, namely Jāmi' al-Bayān an Ta'wīl Ȃyi al-Qur'an by Muhammad bin Jarīr al-Ṭabari (d. 310 H.), and Baḥr al-‘Ulūm by Naṣr ibn Muhammad al-Samarqandi (d. 375 H). This research used an analytical descriptive approach and is included in library research because the data source came from library-based literature, it also included verification research, which is a type of research used to review the principles and methods of interpretation that have developed from the perspective of its relevance to the times. The results of this study are that although considered the best, the bi al-ma'ṡur interpretation model in fact has problematic deficiencies from various sides. Among them, there are many weak narrations or even munkar narrations, the narrations have minimal isnads so one cannot distinguish which ones are authentic and which are weak, many contain israiliyat narrations without commenting or selecting narrators, and cite narrations from narrators who are considered negative by scholars. Interpretation of this model is recommended to be avoided for whom do not have knowledge related to riwayah and dirayah.
{"title":"Wacana Model Penafsiran Terbaik: Telaah Kritis Produk Tafsir bi al-Ma’thūr Era Mutaqaddimīn","authors":"Mahdi Afandi, Abd. Kholid","doi":"10.30762/qof.v7i1.1014","DOIUrl":"https://doi.org/10.30762/qof.v7i1.1014","url":null,"abstract":"In addition to the interpretation of the Qur'an using a reasoning approach (ra'yi), the interpreter also used an interpretive method with riwayah or the so-called interpretation bi al-ma'thūr. This interpretation is considered the best model of interpretation by Ibn Taimiyah and Ibn Kaṡīr and has very high validity and argumentation. Even so high, the results of the interpretation of bi al-ma'thūr must be followed and should not be ignored. This study aims to critically analyze and verify the bi al-ma'thur interpretation model that was born in the mutaqaddimīn era. Focusing on two main interpretation books, namely Jāmi' al-Bayān an Ta'wīl Ȃyi al-Qur'an by Muhammad bin Jarīr al-Ṭabari (d. 310 H.), and Baḥr al-‘Ulūm by Naṣr ibn Muhammad al-Samarqandi (d. 375 H). This research used an analytical descriptive approach and is included in library research because the data source came from library-based literature, it also included verification research, which is a type of research used to review the principles and methods of interpretation that have developed from the perspective of its relevance to the times. The results of this study are that although considered the best, the bi al-ma'ṡur interpretation model in fact has problematic deficiencies from various sides. Among them, there are many weak narrations or even munkar narrations, the narrations have minimal isnads so one cannot distinguish which ones are authentic and which are weak, many contain israiliyat narrations without commenting or selecting narrators, and cite narrations from narrators who are considered negative by scholars. Interpretation of this model is recommended to be avoided for whom do not have knowledge related to riwayah and dirayah.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2023-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45862865","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article aims to re-read the position of tafsīr lughawī in contemporary interpretation discourse. The background of the research is the fact that contemporary interpretation methodologies have emerged which seem to nullify linguistic reviews in interpretation. Using the critical-analytic method and the historical-philosophical approach, three points are examined: 1.) typology which includes book mapping, commentator, and interpretation methods; 2.) genealogy from its inception to its development; 3.) existential reading of tafsīr lughawī. This study infered 20 mapped tafsīr lughawī book not only use the manhaj al-lughawī but also the manhaj al-adabī, al-balāghī, and al-bayānī. The genealogy of the interpretation of the Qur’ān using a linguistic approach has existed since the time of the Prophet, the Companions, and the Tabiin, then continued until the emergence of interpretation books using lughawī style since the 2nd century Hijri. The main characteristic of tafsīr lughawī is the use of al-‘ulūm al-‘arabiyyah as the interpretating device, such as qawā‘id al-lughah (naḥw and ṣarf), ‘ulūm al-balāghah (ma‘ānī, bayān, and bādī‘), qiraah, and Jāhili Arabic poetry. In contemporary interpretation discourse, tafsīr lughawī is repositioned, in which the rules of interpretation are still used, but the lughawī style is no longer the dominant one for its integration-interconnection with other disciplines to produce a more in-depth and contextual interpretation.
本文旨在重新解读塔夫斯基·卢格哈伊在当代阐释话语中的地位。本研究的背景是当代口译方法的出现，这些方法似乎使口译中的语言评论无效。使用批判分析方法和历史哲学方法，考察了三点:1)类型学，包括书籍映射，评论员和解释方法;2.)从起源到发展的系谱学;(3)塔夫斯·r·卢格哈伊的存在主义解读。本研究推断出20个绘制的tafs - r lughawi书不仅使用了manhaj al- lughawi，而且还使用了manhaj al- adabi, al-balāghī和al-bayānī。使用语言学方法解释古兰经ān的谱系从先知、同伴和塔比因的时代就存在了，然后一直持续到自2世纪Hijri以来使用lughawi风格的解释书的出现。tafs - r lughawi的主要特点是使用al- ' ulūm al- ' arabiyyah作为翻译工具，如qawi ' id al-lughah (naḥw和ṣarf)， ' ulūm al-balāghah (ma ' ānī， bayān和bādī ')， qiraah和Jāhili阿拉伯诗歌。在当代阐释话语中，lughawi被重新定位，解释规则仍在使用，但lughawi风格不再占主导地位，它与其他学科融合互联，产生更深入和语境化的阐释。
{"title":"Reposisi Dialektis Tafsīr Lughawī: Pergeseran Integratif Pendekatan Linguistik dalam Wacana Tafsir Kontemporer","authors":"Muhammad Naufal Hakim, Abd. Kholid","doi":"10.30762/qof.v6i2.275","DOIUrl":"https://doi.org/10.30762/qof.v6i2.275","url":null,"abstract":"This article aims to re-read the position of tafsīr lughawī in contemporary interpretation discourse. The background of the research is the fact that contemporary interpretation methodologies have emerged which seem to nullify linguistic reviews in interpretation. Using the critical-analytic method and the historical-philosophical approach, three points are examined: 1.) typology which includes book mapping, commentator, and interpretation methods; 2.) genealogy from its inception to its development; 3.) existential reading of tafsīr lughawī. This study infered 20 mapped tafsīr lughawī book not only use the manhaj al-lughawī but also the manhaj al-adabī, al-balāghī, and al-bayānī. The genealogy of the interpretation of the Qur’ān using a linguistic approach has existed since the time of the Prophet, the Companions, and the Tabiin, then continued until the emergence of interpretation books using lughawī style since the 2nd century Hijri. The main characteristic of tafsīr lughawī is the use of al-‘ulūm al-‘arabiyyah as the interpretating device, such as qawā‘id al-lughah (naḥw and ṣarf), ‘ulūm al-balāghah (ma‘ānī, bayān, and bādī‘), qiraah, and Jāhili Arabic poetry. In contemporary interpretation discourse, tafsīr lughawī is repositioned, in which the rules of interpretation are still used, but the lughawī style is no longer the dominant one for its integration-interconnection with other disciplines to produce a more in-depth and contextual interpretation.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47699321","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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