马来-爪哇语解释的认识论结构与苏菲主义模式——以吉打州赛义德·本·欧麦尔的《努鲁·伊赫桑》中的法提哈解释为例

Wendi Parwanto
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引用次数: 3

摘要

智力关系和住所可以影响一个人心态的形成。包括赛义德·本·欧马尔是一位专注于苏非主义或塔雷卡特的学者。因此,在解释Q.S. al-Fatihah时,探索它的解释是必要的,因为赛义德·本·欧麦尔的神秘苏菲主义解释可能有细微差别。本研究是一种图书馆研究,形式对象为赛义德·本·欧麦尔的《Tafsir Nurul Ihsan》,物质对象为Q.S. al Fatihah的诠释。本文的结论解释了赛义德·本·欧麦尔在解释《古兰经》第1节(basmalah)和第5节时内化了他的神秘苏非主义解释。在解释Q.S. al-Fatihah时,本·欧麦尔说,至于塑造神秘苏菲主义推理出现的因素是1)他的老师的智力关系,2)评论写作之前和期间的人类社会配置,以及3)与书面解释的其他文学的关系和倾向。
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Structure of Epistemology and Sufism Patterns on Malay-Jawi Interpretation: The Case of Q.S. Al-Fatihah Interpretation in Nurul Ihsan by Said bin Umar, Kedah
Intellectual relationships and domicile can influence shaping a person's mindset. Including Said bin Umar is a scholar who concentrates on Sufism or tarekat. Therefore, it is essential to explore its interpretation when interpreting Q.S. al-Fatihah, because there could be nuances of the esoteric-Sufistic interpretation carried out by Said bin Umar. This research is a type of library research with the formal object of Tafsir Nurul Ihsan by Said bin Umar, and the material object is the interpretation of Q.S. al Fatihah. The conclusion of this article explains that Said bin Umar internalized his esoteric-Sufistic interpretation when interpreting verse 1 (basmalah) and verse 5 of Surah al-Fatihah. As for the factors that shape the emergence of esoteric-Sufistic reasoning, Said bin Umar when interpreting Q.S. al-Fatihah, are 1) The intellectual relationship of his teachers, 2) Anthropic-social configuration before and during comment writing, and 3) Relationships and tendencies of other literary with a written interpretation. 
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