Pub Date : 2019-06-03DOI: 10.36667/tajdid.v26i1.317
H. Husni
This article studies the concept of Ihsan (good deed) in the thought of ulama mufassirs (Muslim scholars interpretering the Qur’an). The result of the study being carried out by the writer is that the concept of ihsan being too narrowly interpreted, proves that it has wide interpretation in the thought of muffasirs. If so far among society the concept of ihsan has been narrowly interpreted on the good deed or doing good deed, so according to mufassirs, the concept means: (1) carrying out all obligations, (2) being patient to receive all the obligation and anything forbidden by God, (3) being obedient and always perfects his obedience in quality as well as in the way, (4) forgiving, (5) being sincere, (6) realizing the existence of God, (7) emphasizing the esoteric aspect rather than exoteric world, (8) knowledge, (9) being firm in the truthfulness, (10) havng understanding about the true teachings of God, (11) having good comprehension about the law appropriately applied among the Islamic society. The wide meaning of this concept because this concept is really expressed by the Koran in context. This article tries to attach the concept of Ihsan in several meanings about the education world
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Pub Date : 2019-05-15DOI: 10.36667/tajdid.v26i1.320
Ahmad Tholabi Kharlie
The tradition of yellow books is commonly associated with the pesantren tradition. It may become a differentiating factor when compared to other institutions. In the beginning of its emergence, learning process in pesantrens is usually limited to the materials of reading Qur’an (qirâ’ah al-Qur’ân) and worship law (fiqh ibadah). Nevertheless, due to the vast number of books penetrating to Banten, particularly initiated by Syeikh Nawawi al-Bantani, the study of Islamic law became more popular among scholars. As a result, there are many methods applied in learning process for yellow books. Furthermore, the discrepancy of education methods in pesantrens: traditional (salafi) and modern (khalafi), may lead to the emergence of the different uses of literature and methods. In salafi pesantrens, bandongan or sorogan method is mainly employed to read the conventional books, such as Fath al-Qarib, Fath al-Wahhab and Mahalli. On the other hand, khalafi pesantrens tend to develop Arabic as well as English skills as their assets to continue their study to upper education grades. In addition, salafi pesantrens mostly emphasize to study various normative books, such as Syafi’i’s work whereas khalafi pesantrens tend to be liberal and flexible, by reading Bidayah al- Mujtahid and Fiqh al-Sunnah.
{"title":"Literatur Pembelajaran Fiqh di Pondok Pesantren Propinsi Banten","authors":"Ahmad Tholabi Kharlie","doi":"10.36667/tajdid.v26i1.320","DOIUrl":"https://doi.org/10.36667/tajdid.v26i1.320","url":null,"abstract":"The tradition of yellow books is commonly associated with the pesantren tradition. It may become a differentiating factor when compared to other institutions. In the beginning of its emergence, learning process in pesantrens is usually limited to the materials of reading Qur’an (qirâ’ah al-Qur’ân) and worship law (fiqh ibadah). Nevertheless, due to the vast number of books penetrating to Banten, particularly initiated by Syeikh Nawawi al-Bantani, the study of Islamic law became more popular among scholars. As a result, there are many methods applied in learning process for yellow books. Furthermore, the discrepancy of education methods in pesantrens: traditional (salafi) and modern (khalafi), may lead to the emergence of the different uses of literature and methods. In salafi pesantrens, bandongan or sorogan method is mainly employed to read the conventional books, such as Fath al-Qarib, Fath al-Wahhab and Mahalli. On the other hand, khalafi pesantrens tend to develop Arabic as well as English skills as their assets to continue their study to upper education grades. In addition, salafi pesantrens mostly emphasize to study various normative books, such as Syafi’i’s work whereas khalafi pesantrens tend to be liberal and flexible, by reading Bidayah al- Mujtahid and Fiqh al-Sunnah.","PeriodicalId":8646,"journal":{"name":"At-Tajdid: Jurnal Ilmu Tarbiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85132584","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}
Pub Date : 2019-05-15DOI: 10.36667/tajdid.v26i1.327
Fadlil Yani Ainusyamsi
This article aims to discover the history of education in the early of Islam in Medina. This research uses a historical analysis method. Research data sources are a number of literatures that is considered valid and credible. This research succeeded in describing several findings. Education pattern of Muhammad in plurality of Medina society tended to be informal, emphasizing the role of family and halâqahs. This study also found historical facts that the values of pluralism, intellectualism, and the spirit of urbanism had become a part of learning and education of Muhammad. The style of the leadership of the Muhammad in the midst of the pluralist society of Medina offers a pattern that is very concerned about the existence of the community students through an example (uswah and qudwah hasanah). In addition, the Prophet taught with full attention and tenderness and humility. He never underestimated someone who came asking for teaching. Islamic education pattern of Muhammad in Medina was marked by a number of characteristics, namely education organized by through the construction of the mosque as a centre of movement, centre of education, and centre of community. The principle carried out by the Muhammad in fostering society is the ethical approach (moral virtue). He believes that moral values not only create peace between individuals in a nation, but also between nations
本文旨在揭示麦地那伊斯兰教早期的教育史。本研究采用历史分析法。研究数据来源是一些被认为有效和可信的文献。这项研究成功地描述了几个发现。穆罕默德在麦地那社会的多元教育模式倾向于非正式化，强调家庭和halhalqah的作用。该研究还发现，多元主义、理智主义和城市主义的价值观已经成为穆罕默德学习和教育的一部分的历史事实。在麦地那多元社会中，穆罕默德的领导风格通过一个例子(uswah and qudwah hasanah)提供了一种非常关注社区学生存在的模式。此外，先知以充分的关注、温柔和谦卑来教导。他从不低估前来讨教的人。穆罕默德在麦地那的伊斯兰教育模式具有许多特点，即通过清真寺的建设作为运动中心、教育中心和社区中心来组织教育。穆罕默德在培育社会中所奉行的原则是伦理方法(道德美德)。他认为，道德价值观不仅在一个国家的个人之间创造和平，也在国家之间创造和平
{"title":"Analisis Historis Pendidikan Islam pada Masyrakat Madinah","authors":"Fadlil Yani Ainusyamsi","doi":"10.36667/tajdid.v26i1.327","DOIUrl":"https://doi.org/10.36667/tajdid.v26i1.327","url":null,"abstract":"This article aims to discover the history of education in the early of Islam in Medina. This research uses a historical analysis method. Research data sources are a number of literatures that is considered valid and credible. This research succeeded in describing several findings. Education pattern of Muhammad in plurality of Medina society tended to be informal, emphasizing the role of family and halâqahs. This study also found historical facts that the values of pluralism, intellectualism, and the spirit of urbanism had become a part of learning and education of Muhammad. The style of the leadership of the Muhammad in the midst of the pluralist society of Medina offers a pattern that is very concerned about the existence of the community students through an example (uswah and qudwah hasanah). In addition, the Prophet taught with full attention and tenderness and humility. He never underestimated someone who came asking for teaching. Islamic education pattern of Muhammad in Medina was marked by a number of characteristics, namely education organized by through the construction of the mosque as a centre of movement, centre of education, and centre of community. The principle carried out by the Muhammad in fostering society is the ethical approach (moral virtue). He believes that moral values not only create peace between individuals in a nation, but also between nations","PeriodicalId":8646,"journal":{"name":"At-Tajdid: Jurnal Ilmu Tarbiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84574170","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}
Pub Date : 2019-05-15DOI: 10.36667/tajdid.v26i1.319
Dedi Mulyasana
The concept of learning etics of Al-Zarnuji is an educational ethics reference which has widely employed in Islamic boarding school, Pesantren up to now. However, the concept has not been known and implemented yet in formal education. Exploring Al-Zarnuji's consept by using content analysis method, this study reveals some main findings regarding the learning ethics for learners. They are (1) advice of learning, (2) obligation of learning good and bad behavior, (3) prohibition of learning magic, (4) learning intention, (5) tawadlu, (6) the way of choosing teacher, (7) the way of choosing subject, and (8) the advice for learners.
{"title":"Konsep Etika Belajar dalam Pemikiran Pendidikan Islam Klasik","authors":"Dedi Mulyasana","doi":"10.36667/tajdid.v26i1.319","DOIUrl":"https://doi.org/10.36667/tajdid.v26i1.319","url":null,"abstract":"The concept of learning etics of Al-Zarnuji is an educational ethics reference which has widely employed in Islamic boarding school, Pesantren up to now. However, the concept has not been known and implemented yet in formal education. Exploring Al-Zarnuji's consept by using content analysis method, this study reveals some main findings regarding the learning ethics for learners. They are (1) advice of learning, (2) obligation of learning good and bad behavior, (3) prohibition of learning magic, (4) learning intention, (5) tawadlu, (6) the way of choosing teacher, (7) the way of choosing subject, and (8) the advice for learners.","PeriodicalId":8646,"journal":{"name":"At-Tajdid: Jurnal Ilmu Tarbiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85259814","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}
Pub Date : 2019-05-15DOI: 10.36667/tajdid.v26i1.322
Ab. Azis, Soni Samsu Rizal
The aims of this article are to discover the concept of mardlati ‘l llah (the pleasure of Allah) and its implication on education. The concept of ridla Allah in Koran is refer to seven meanings. There are al-amr bi al-ma’ruf (command what is just) and nahy ‘an al-munkar (forbid what is evil); jihad in the way of Allah; fear and hope in Allah; spend of our substance and donation for the poor and the needy in the cause of Allah; work righteous deeds; reconciliation between groups in conflict; and believe in qadha and qadar Allah. These seven concepts, according to this research, are closely related to the idea of character education which is currently becoming an important issue ini contemporary education
本文的目的是发现mardlati ' l llah(安拉的快乐)的概念及其对教育的含义。《古兰经》中“真主”的概念有七种含义。有al-amr bi al-ma ' ruf(命令正义)和nahy ' an al-munkar(禁止邪恶);以真主的方式进行圣战;对真主的敬畏和希望;在真主的事业中，把我们的财产和捐赠用于穷人和有需要的人;要行义。冲突群体之间的和解;相信卡达和卡达安拉。根据本研究，这七个概念与品格教育的理念密切相关，而品格教育正在成为当代教育的一个重要问题
{"title":"Konsep Ridhâ Allah dalam Diskursus Pendidikan Islam","authors":"Ab. Azis, Soni Samsu Rizal","doi":"10.36667/tajdid.v26i1.322","DOIUrl":"https://doi.org/10.36667/tajdid.v26i1.322","url":null,"abstract":"The aims of this article are to discover the concept of mardlati ‘l llah (the pleasure of Allah) and its implication on education. The concept of ridla Allah in Koran is refer to seven meanings. There are al-amr bi al-ma’ruf (command what is just) and nahy ‘an al-munkar (forbid what is evil); jihad in the way of Allah; fear and hope in Allah; spend of our substance and donation for the poor and the needy in the cause of Allah; work righteous deeds; reconciliation between groups in conflict; and believe in qadha and qadar Allah. These seven concepts, according to this research, are closely related to the idea of character education which is currently becoming an important issue ini contemporary education","PeriodicalId":8646,"journal":{"name":"At-Tajdid: Jurnal Ilmu Tarbiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88904277","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}
Pub Date : 2019-05-15DOI: 10.36667/tajdid.v26i1.328
H. Bisri
By using reflective methods, this article seeks to elaborate the methods of interpretive learning in Islamic boarding schools. In developing methodological learning, it seems that the munâzharah method is the most appropriate, because this method can bring up bold and critical thinking on something that is already considered standard, so that creativity and innovation will develop brilliantly. The material being studied at pesantren is the interpretation of the Koran which is textualized in the classical books (al-turâts) which are now popularly known as the kitab kuning. From this book, the students absorb and draw religious knowledge to be developed and applied in society. With the development of modern scientific studies and the rapid growth of science and technology and economy accompanied by various social problems, the development of teaching methods and interpretation studies in pesantren must be renewed and refined, such as the munâzharah. With this method, teaching interpretations can stimulate the active involvement of students, both intellectually and emotionally, so that brilliant ideas emerge.
{"title":"Pengembagan Metode Pengajaran Tafsir di Pesantren","authors":"H. Bisri","doi":"10.36667/tajdid.v26i1.328","DOIUrl":"https://doi.org/10.36667/tajdid.v26i1.328","url":null,"abstract":"By using reflective methods, this article seeks to elaborate the methods of interpretive learning in Islamic boarding schools. In developing methodological learning, it seems that the munâzharah method is the most appropriate, because this method can bring up bold and critical thinking on something that is already considered standard, so that creativity and innovation will develop brilliantly. The material being studied at pesantren is the interpretation of the Koran which is textualized in the classical books (al-turâts) which are now popularly known as the kitab kuning. From this book, the students absorb and draw religious knowledge to be developed and applied in society. With the development of modern scientific studies and the rapid growth of science and technology and economy accompanied by various social problems, the development of teaching methods and interpretation studies in pesantren must be renewed and refined, such as the munâzharah. With this method, teaching interpretations can stimulate the active involvement of students, both intellectually and emotionally, so that brilliant ideas emerge.","PeriodicalId":8646,"journal":{"name":"At-Tajdid: Jurnal Ilmu Tarbiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74957904","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}
Pub Date : 2018-08-21DOI: 10.36667/tajdid.v25i2.303
M. Munawan
One of the phenomenal Tafsir in Indonesia written by non-Arabic commentators is Tafsir Al-Azhar by Hamka (Haji Abdul Malik Karim Amrullah). This interpretation becomes a reference for Muslims in Indonesia before other modern interpretations come. This interpretation is widely referenced by Qur’an scholars because the language is easy to digest and detailed explanation in accordance with present times. Based on a search of some literature there is no specific discussion about manhaj Tafsir Al-Azhar and its application. So this article will critically examine Hamka’s Tafsir Al-Azhar, especially from the aspect of manhaj and its application in its interpretation. Specifically this article will discuss the method of interpretation, the mechanism of interpretation, and the style of interpretation. The approach used by the writer is Norman Fairclough’s critical discourse analysis. Critical discourse analysis is one of the methods of analyzing discourse in a work by critically analyzing. Fairclough uses discourse analysis by pointing the use of language as a social practice not just an individual activity. In addition, Fairclough also created a model that brought together discourse analysis which was based on linguistics as well as on socio-political thought, or generally integrated with social change. The results of the study shows that Tafsir Al-Azhar is included in the category of non-school interpretation (non-madzhab), which is also characterized by patterns of thought and modern interpretation, especially from Tafsir Al-Manâr and Fî Zhilâl Al-Qur'ân, two books of tafsir are more patterned of adabi -ijtima’î.
由非阿拉伯语评论员撰写的一篇杰出的印尼文章是哈姆卡(Haji Abdul Malik Karim Amrullah)的《爱资哈尔》(Tafsir Al-Azhar)。在其他现代解释出现之前，这种解释成为印度尼西亚穆斯林的参考。这种解释被古兰经学者广泛引用，因为它的语言易于理解，并且详细的解释符合现在的时代。根据一些文献的搜索，没有具体讨论manhaj Tafsir Al-Azhar及其应用。因此，本文将对哈姆卡的《爱资哈尔》进行批判性的考察，特别是从曼哈伊及其在解释中的应用方面进行考察。具体而言，本文将讨论解释的方法、解释的机制和解释的风格。作者使用的方法是诺曼·费尔克劳的批评话语分析。批评话语分析是通过批判分析的方法对作品中的话语进行分析的方法之一。费尔克劳通过话语分析指出语言的使用是一种社会实践，而不仅仅是一种个人活动。此外，Fairclough还创建了一个模型，将基于语言学和社会政治思想的话语分析结合在一起，或者总体上与社会变革相结合。研究结果表明，Tafsir Al-Azhar属于非学派解释(非madzhab)的范畴，其也具有思维模式和现代解释的特点，特别是从Tafsir al - manr和Fî zhil l Al-Qur' n中，Tafsir的两本书更具有adabi -ijtima ' î的模式。
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Pub Date : 2018-08-21DOI: 10.36667/tajdid.v25i2.324
Masduki Masduki
Muhammad ‘Abduh, according to Muhammad ‘Imârah, is the greatest Islamic scholar in this modern age who provides reflection and interpretation of the verses of the Qoran. The great name ‘Abduh in the field of interpretation is increasingly felt after we know that many commentators post‘ Abduh who followed in his footsteps and manhaj. Among them there are those that emphasize more on the element of ijtimâ`i, there are also those who emphasize etiquette side (adabi) and so on. This article discusses the influence of Muhammad ‘Abduh’s interpretations on the interpretations of post-‘Abduh ex-commentators, especially on the five commentaries popular among Muslims, namely Rashid Ridlâ, Mahmud Syaltût, ‘Abd al-Rahman (Bint al-Syâthî) ), Ahmad Mushthafa al-Maraghî, and Sayyid Quthb. The results showed that Rasyid Ridlâ continued to maintain the interpretation of his teacher while adding necessary explanations. This means, the impact of ‘Abduh's interpretation is strong on Ridlâ's interpretation. For Mahmud Syaltût, Abduh’s influence was evident in his view that the Qoran contained basic themes and objectives. While the prominent feature of Bint al-Syâthî’s interpretation is its emphasis on the rhetorical aspect (al-nāhiyah al-bayâniyah). ‘Abduh’s influence is also thick in the Tafsir al-Maraghî when he states that one of manhaj taken in the preparation of this interpretation is turning away (al-i'râd) from the narrations of ma'tsûrah, except for mutawâtir and the narrations that are not contrary to the spirit of Islam. Finally for Quthb, Abduh’s influence was seen from his beautiful literary elements.
{"title":"Dampak Tafsir Muhammad ‘Abduh terhadap Tafsir-Tafsir Sesudahnya","authors":"Masduki Masduki","doi":"10.36667/tajdid.v25i2.324","DOIUrl":"https://doi.org/10.36667/tajdid.v25i2.324","url":null,"abstract":"Muhammad ‘Abduh, according to Muhammad ‘Imârah, is the greatest Islamic scholar in this modern age who provides reflection and interpretation of the verses of the Qoran. The great name ‘Abduh in the field of interpretation is increasingly felt after we know that many commentators post‘ Abduh who followed in his footsteps and manhaj. Among them there are those that emphasize more on the element of ijtimâ`i, there are also those who emphasize etiquette side (adabi) and so on. This article discusses the influence of Muhammad ‘Abduh’s interpretations on the interpretations of post-‘Abduh ex-commentators, especially on the five commentaries popular among Muslims, namely Rashid Ridlâ, Mahmud Syaltût, ‘Abd al-Rahman (Bint al-Syâthî) ), Ahmad Mushthafa al-Maraghî, and Sayyid Quthb. The results showed that Rasyid Ridlâ continued to maintain the interpretation of his teacher while adding necessary explanations. This means, the impact of ‘Abduh's interpretation is strong on Ridlâ's interpretation. For Mahmud Syaltût, Abduh’s influence was evident in his view that the Qoran contained basic themes and objectives. While the prominent feature of Bint al-Syâthî’s interpretation is its emphasis on the rhetorical aspect (al-nāhiyah al-bayâniyah). ‘Abduh’s influence is also thick in the Tafsir al-Maraghî when he states that one of manhaj taken in the preparation of this interpretation is turning away (al-i'râd) from the narrations of ma'tsûrah, except for mutawâtir and the narrations that are not contrary to the spirit of Islam. Finally for Quthb, Abduh’s influence was seen from his beautiful literary elements.","PeriodicalId":8646,"journal":{"name":"At-Tajdid: Jurnal Ilmu Tarbiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-08-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78054571","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}
Pub Date : 2018-08-21DOI: 10.36667/tajdid.v25i2.315
A. Rofiq
According to Islamic theology, al-Maturidi is one of the three prominence Muslim theologians of Ahl al-Sunnah wa al-Jamâ’ah who are called as aqtab madhhab Ahl al-Sunnah wa al-Jamâ’ah (the leaders of Sunnite school of thought). In addition to his reputation as a theologian, al-Maturidi actually has compe-tency in various Islamic sciences. In the Qur’anic exegesis, he has Ta’wîlat Ahl al-Sunnah or Ta’wîlat Alquran. This article is going to elucidate the features of his work that encompass at least seven characteristics. Al-Maturidi prefers to combine the naqli and ‘aqli sources. Consequently, it can be identified as tafsîr bi al-izdîwaj (the exegesis which amalgamates tafsîr bi al-ma’thur with tafsîr bi al-ra’y). He is not an excessive interpreter in using grammatical analysis to interpret the Qur’anic verses. He sometimes presents many styles of qirâ’ah (recitation of the Qur’an) without thorough explanation. He almost never takes Isra’iliyyat (the Judeo-Christian traditions and tales) to interpret the Qur’anic verses. He favors tawassut (nonaligned and independent standpoint) when dealing with many different viewpoints among the theologians. He tends to follow the Hanafite school of thought in discussing the jurisprudential Qur’anic verses. He applies asbab al-nuzul (the causes of revelation) loosely
根据伊斯兰神学，al-Maturidi是Ahl al-Sunnah wa al- jam ' ah的三位杰出穆斯林神学家之一，他们被称为aqtab madhhab Ahl al-Sunnah wa al- jam ' ah(逊尼派思想学派的领袖)。除了作为神学家的声誉之外，al-Maturidi实际上在各种伊斯兰科学方面都很有能力。在《古兰经》的注释中，他有《Ta ' w lat Ahl al-Sunnah》或《Ta ' w lat Alquran》。这篇文章将阐明他的作品的特点，包括至少七个特点。Al-Maturidi更喜欢把naqli和aqli的来源结合起来。因此，它可以被识别为tafs r比al- izd waj(合并tafs r比al-ma 'thur和tafs r比al-ra 'y的训诂)。在使用语法分析来解释《古兰经》经文时，他并不是一个过分的解释者。他有时会在没有详细解释的情况下提出多种形式的qir ' ah(古兰经的背诵)。他几乎从不用以色列的伊利亚特(犹太教和基督教的传统和传说)来解释古兰经的经文。在处理神学家之间的许多不同观点时，他倾向于tawassut(不结盟和独立的立场)。在讨论《古兰经》的法理经文时，他倾向于遵循哈纳菲派的思想。他松散地运用asbab al-nuzul(启示的原因)
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Pub Date : 2018-08-21DOI: 10.36667/tajdid.v25i2.325
Mamat Zaenuddin
The research is aimed at the discovery of the development in the field of uslubiltifat in Alquran, characteristics of uslubiltifat in Alquran, the beauty of uslubiltifat in Alquran, the new concept about uslubiltifat. Through quantitative analysis, this research suggests that uslub iltifat in Alquran develops in the field of already existing uslubiltifat by making iltifat 'adaddhamir(change in the pronominal numerals) and iltifat anwa al-jumlah (the change in a variety of sentences) as a part of it. Characteristics of uslub iltifat in Alquran is a miracle of Alquran, because Alquran is not a magic, but it has characteristics of magic; a strength of feeling or emotion and affection. The beauty of uslubiltifat in Alquran has reached such the top level that the language of human can not afford to compete with it. As a result of this research, the new concept of iltifat says: Gaya bahasa (figure of speech) with a use of a change from thefirst sentence to the following sentence with the point being related to the first sentence with the aim of putting great emphasis on the beauty of Balaghah.
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