《圣经》的“节奏曲”和《可兰经》的存在:回顾纳瓦维牧师为尊重穆沙夫而建造的建筑,以及《古兰经》在《古兰经》中的著作

Muhammad Saifullah
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引用次数: 1

摘要

这篇文章将描述伊玛目Nawawi在处理al-Tibya bbbbn中包含古兰经经文的东西时如何基于礼貌的构建。伊玛目Nawawi提出了前面的作品如al-Muhazz^ab和Niha bbbbat al-Mat}lab没有提出的特别问题。例如,在11世纪,伊玛目Shirazi并没有指出当一个人在h}adas^(仪式不洁)中除了fikih之外不要触摸任何东西,而在一个世纪之后,伊玛目Juwaini发布了一本关于h}awa b> sy和ust}u b> rah的书,随后在13伊玛目Nawawi带来了新的额外的书的观点,许多人(有h}adas^的人)不能触摸:tafsi b> r和h}adis^。通过借用Klaus Krippendor的内容分析和一种传播-转化模式,本文有兴趣探讨为什么会出现一种被提及的转变,它是如何发生的,以及它在多大程度上被传播。因此,这篇文章认为,在对待古兰经经文的谦虚态度上的转变是由两件事引发的:用伽达默尔的话来说,每个伊玛目周围的背景差异以及他们独特的有效历史。之后,关于形式,虽然一种挪用是密集发生的,但可以不断地找到一个静态点,它总是接近并保持。
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“Kutipan Ayat” Dan Kehadiran Alquran: Meninjau Konstruksi Imam Nawawi Atas Adab Menghormati Mushaf Dan Tulisan Alquran Dalam Al-Tibyan Fi Adabi Hamlat Al-Qur’an
This essay is going to depict how Imam Nawawi’s construction upon courtesy in deal with something containing Qur’an verses within al-Tibya>n. Imam Nawawi had brought out particular issue in which foregoing works such al-Muhazz^ab and Niha>yat al-Mat}lab did not issue. For instance, regarding the case in 11 century Imam Shirazi did not point out anything not to touch when one is in h}adas^ (ritual impurity) except fikih, whereas a century after Imam Juwaini issued a book of h}awa>sy and ust}u>rah, and subsequently in 13 Imam Nawawi come with new additional outlook of book which muh}dis^ (one who has h}adas^) could not touch: tafsi>r and h}adis^. By borrowing Klaus Krippendor’s content analysis and a pattern of transmission-transformation, the essay interests to investigate why a shift-mentioned is able to come up, how can it be happened, and in what extent it had been transmitted. The article therefore argues that the shift within modesty of treating Qur’an verses is triggered by a couple things: context differences surround each Imam and their peculiarly effective history—to use Gadamer’s phrase. Afterward, concerning form, though an appropriation is intensively occurring, a static point can be constantly found which is always approached to be maintained.
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