DISKURSUS TAFSIR MAQĀṢIDI
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Maqasidi interpretation discourse as a form of response methodology of interpretation to the current situation faced. This response is considered as one of the efforts to synchronize religious teachings to the development and interpretation as well as social society. The explanation in this paper is descriptive as an effort to understand the existence as a maqasidi interpretation in the modern era. This means that maqasidi interpretation as a modern interpretation performs the construction of works of past or classical interpretation using interpretive methods that have developed in contemporary times.The purpose of this study is to analyze the methodology of mukhtasar interpretation. This research uses library research methods with descriptive qualitative methods used in collecting various information from turâts and contemporary books to examine the epistemology of mukhtasar interpretations found how to determine the criteria for mukhtasar interpretation. The three ways are; first by paying attention to the quantity of an interpretation. Second; analyzed from the content of the interpretation. Third, the provisions of the scholars in assessing it. In this study, it was also found that the interpretation of mukhtasar when viewed from the source side consists of two forms; tafsir mukhtasar bi al-ma'tsûr and tafsir mukhtasar bi ar-ra'yi. The main source of mukhtasar interpretation in addition to the sources previously mentioned is the parent interpretation, namely the interpretations summarized by the mufasir. In terms of method, mukhtasar interpretation is a category of ijmâliy interpretations that interpret verses concisely and easily understood with two models of interpretation; i.e. tafsir mukhtasar ibtidâ'iy or tafsir mukhtasar bizâtihi and tafsir mukhtasar which summarizes the parent interpretation or is named after the interpretation of mukhatsar min ghairihi.
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Like meaning, interpretation is a slippery notion. This chapter discusses three different accounts of interpretation. First, I discuss the allegoresis account, according to which some texts have a deeper meaning hidden below the text's surface meaning. I then explore what is required if an allegorical interpretation is to be justified, and I argue that two kinds of interpretative knowledge must be distinguished: (1) knowing through interpretation that what a text (or its author) says is p, and (2) knowing through interpretation that what the text (or its author) says, viz. p, is true. Second, the traditional account of interpretation is discussed, according to which interpretation consists in clearing up textual obscurities – this is called the difficulty account of interpretation. A number of possible obscurities are identified, and I show what is required to clear them up in a justified way. Finally, the modernist view of interpretation is discussed, according to which reading inevitably involves interpretation. The most natural development of this view is that all reading involves disambiguation, and that to disambiguate is to interpret. Here, too, I discuss what is required for justified disambiguations.
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As one of Malay Archipelago commentator, M. Quraish Shihab has his own rules of interpretation the Qur'an. Like other commentators, this is to ensure they are in line with the requirements of the interpretation and not deviant. However, his highly significant attention in interpreting the verse based on the linguistic meaning has led him to a different interpretation with other authentic commentators. One of the causes of this difference is due to the rules of interpretation used. Thus, is the rules of interpretation used in the Tafsir Al-Mishbah is following the rules of interpretation that has been compiled by scholars? Or is there any other rules pursued to guide his interpretation? To what extent was the accuracy of the rules pursued? To answer these questions, the authors outlined two examples of the Qur'anic verses to identify the rules pursued in his interpretation via the document analysis approach. Based on these two examples of Qur'anic verses, this preliminary study found that he had been following the rules of interpretation that has been formulated by the scholars. In addition, this study also found that even when using the same or different rules or interpretations, there were times when his interpretation was more powerful when compared with other commentators, however, sometimes his interpretation is weaker.
Malay
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ABSTRACT
Attributing to interpretation is a synthetic term meaning an attempt to convey the verse to a meaning that the word may carry with the presence of the apparent meaning without a legitimate need And cost in interpretation is a term similar to what is in interpretation and indicative interpretation, as the difference between them is the fulfillment of the conditions of each of them, and then we went back to this research . On knowing the obligatory in the interpretation and we spoke successively about Abu Hayyan Al-Andalus and how he explained and identified the pretentious sayings that he mentioned in his interpretation of Al-Bahr Al-Moheet and then refuting them and clarifying the sayings of the commentators who were charged with the interpretation of some verses.
Affection
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Attributing to interpretation is a synthetic term meaning an attempt to convey the verse to a meaning that the word may carry with the presence of the apparent meaning without a legitimate need And cost in interpretation is a term similar to what is in interpretation and indicative interpretation, as the difference between them is the fulfillment of the conditions of each of them, and then we went back to this research . On knowing the obligatory in the interpretation and we spoke successively about Abu Hayyan Al-Andalus and how he explained and identified the pretentious sayings that he mentioned in his interpretation of Al-Bahr Al-Moheet and then refuting them and clarifying the sayings of the commentators who were charged with the interpretation of some verses.
Affection
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In the course of interpretation world’s found a variety of colors and patterns of interpretation. The colors and patterns of interpretation in it’s development are always changing and influenced by social conditions which always changing from time to time. One that affects the color and pattern of interpretation is the term al-Dakhîl that interpretation is not based on the rules of interpretation which has been agreed upon by scholars. The interpretation of these models can result in confusion and mislead the people, so that Muslims will lose the right instructions, as al-Qur’an his own claim to be the book of guidance for mankind and a mercy to the universe, the truth and can not be doubted maintained iota until the end of time.
Confusion
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This study is motivated by the lack of studies on the methodological configuration of al-Fatihah's interpretation in Tarjuman al-Mustafid. Therefore, researchers are interested in conducting this study further. This type of research is library research using the primary data source of the interpretation of Tarjuman al-Mustafid by Abd Ar-Rauf As-Singkili which is focused on the interpretation of al-Fatihah. The method used is a descriptive-analytical method. The conclusion of this article explains that: First, the Systematic Interpretation of As-Singkili is explaining the Makkiyah or Madaniyah letter, explaining the benefits of the letter and its asbab an-nuzul, writing the text of the verse without translation, and then doing the interpretation. Second, the source of interpretation uses munasabah, hadith, and scholars' arguments (quotations from other interpretations). Third, the principles of interpretation are 1) the Principles of Letter Description; 2) The Qiraat Accentuation Principle; 3) the Principles of Global-Parochial Interpretation; and 4) the Principles of Textual Interpretation. Fourth, the Caustive-Axiological interpretation carried out by As-Singkili in interpreting al-Fatihah emphasizes the socio-cultural aspect and minimizes differences of opinion in reading (qiraat) on the verse malikiyaumiddin.
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Maqasidi interpretation discourse as a form of response methodology of interpretation to the current situation faced. This response is considered as one of the efforts to synchronize religious teachings to the development and interpretation as well as social society. The explanation in this paper is descriptive as an effort to understand the existence as a maqasidi interpretation in the modern era. This means that maqasidi interpretation as a modern interpretation performs the construction of works of past or classical interpretation using interpretive methods that have developed in contemporary times.
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Positively, this chapter sets out various structural differences between literary and legal interpretation. Negatively, it criticizes views of legal and literary interpretation that attempt to derive their features from an account of interpretation-in-general. The thesis that a successful interpretation always recovers an author’s intention is specifically rejected. A “naïve” view of interpretation is defended—the one that appears when we are sunk in practical activity—as opposed to theories of interpretation (e.g., “postmodern” ones) that tend to picture it as ubiquitous and endless.
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The jurist Mohamed EL-Hjouji (d.1370AH) touched through his interpretation of "The Pearl, Sapphire and Coral Necklace in the Interpretation of the Qur'an", various methods of interpretation in the process of interpreting and explaining the Qur'anic verses, like other commentators, including the interpretation of the Qur'an by the Qur'an, in which I'm writing this article and I'm known for the man's writings, especially In the field of interpretation, and it is clear to scholars and researchers that EL-Hjouji is able to understand the science of interpretation, and his ability to employ the interpretation of the Qur’an by the Qur’an in interpretation as it is the first door that the interpreter approaches to understand the Qur’anic texts, and it is the highest, most correct, honorable and best type of interpretation. There is no one who interprets the Qur’an and explains it better than God Almighty. In this article, I have shown what is the interpretation of the Qur’an by the Qur’an, and mentioned the ranks of this type in advance of models for each of them, and then extracted examples of the interpretation of the Qur’an by the Qur’an from the interpretation of ELHjouji
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