古兰经诠释学中什叶派意识形态的正当性:解读n马克雷姆爵士Shîrâzî的解释

Udi Yuliarto, Muhammad Chirzin, Hamim Ilyas
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引用次数: 0

摘要

本文根据n马格莱姆博士Shîrâzî的观点,分析了《古兰经》中有关马赫迪主题的解释学。他解释了马赫迪的诗句,并将它们转移到文本之外的另一种含义上。这是一种强制性的解释,以适应所期望的主题,Al-Râzî不能证明,即使是一个宗教的意识形态。本文采用解释学方法对Q.S. al-Anbiya ' bbb[0:105]进行了描述性分析。这种方法是通过文本解释诗句,然后用伊智提哈德进行深入的讨论来证明Shîrâzî的意识形态。因此,他的《古兰经》解释学,与伊玛目马赫迪有关,包含两种含义。首先,它根据语言原则解释古兰经经文,没有任何一节经文讨论马赫迪。第二,对经文进行伊吉提哈德的解读,参照《阿勒贝特》的叙述。他构建了他的论点来证明上帝关于马赫迪降临的承诺是正确的。通过这些步骤,他传达了每一节古兰经经文都包含了通俗(z hir)和深奥(b t{in)的含义。Q.S. al- anbiy '[21]:105激励他去表演' w ' ijtihadî。这节经文中的zabr一词被证实是Mazmur经文,其中包含了上帝的承诺,他将把地球遗给虔诚的人,并讲述了他们的特征,这些特征与伊玛目al-Mahdi al-Muntazar的相似。
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THE JUSTIFICATION OF SHIA IDEOLOGY IN THE QURANIC HERMENEUTICS: Reading the Interpretation of Nâser Makârem Shîrâzî
This article analyzes the Quranic Hermeneutics according to Nâser Makârem Shîrâzî concerning al-Mahdi theme in al-Amthal Tafseer. He interpreted al-Mahdi’s verses and diverted them to another meaning beyond the text. It is a forced interpretation to fit the desired theme, that Al-Râzî cannot justify, even for a religion’s ideology. A descriptive analytical method using hermeneutic approach on Q.S. al-Anbiya’ [21]:105 is implemented. This approach is applied by textually interpreting the verse followed by an in-depth discussion using ijtihad to justify Shîrâzî’s ideology. Hence, his Quranic Hermeneutics, as associated with Imam al-Mahdi, accommodates two meanings. First, it interprets the Quranic verses textually based on the linguistic principles where no single verse discusses al-Mahdi. Second, conducting an interpretation ijtihad on the verses, referring to the narration of ahl-bayt. He constructs his argument to justify God’s promise regarding the advent of al-Mahdi. Through these steps, he conveys that every Quranic verse contains exoteric (zâhir) and esoteric (bât{in) meanings. Q.S. al-Anbiyâ’ [21]:105 inspires him to perform ta’wîl ijtihadî. The word Zabûr in this verse is confirmed to be the Mazmur verses containing God’s promise, that He will bequeath the earth to the devout people, and tells their characteristics, which are similar to Imam al-Mahdi al-Muntazar’s.
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