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Journal articles on the topic 'Qurʼan interpretation'

Author: Grafiati

Published: 29 July 2024

Last updated: 28 July 2025

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1

Imran, Maizul, та Ismail Ismail. "‘Āʼisha Bint al-Shāṭi’s Thoughts on Tarāduf and Their Implications for the Istinbāṭ of Law". Al-Risalah 19, № 2 (2019): 125. http://dx.doi.org/10.30631/al-risalah.v19i2.459.

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As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur’ān (the inimitability of the Qurʼān), her thoughts on tarāduf and its implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the r

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Imran, Maizul, та Ismail Ismail. "‘Āʼisha Bint al-Shāṭi’s Thoughts on Tarāduf and Their Implications for the Istinbāṭ of Law". Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 19, № 2 (2019): 125–40. http://dx.doi.org/10.30631/alrisalah.v19i2.459.

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As a book containing miracles, in literature, the miracles of the Quran have been proven by ʻĀʼisha Bint al-Shāṭiʼ through her theory i‘jāz lughawī. She showed the importance of the correct method of interpretation of the Qurʼan from aspects of tarāduf (synonym). However, despite following the rule of "there is no word that has the same meaning (tarāduf) in the Quran" as commonly known in the theory of iʻjāz al-qur’ān (the inimitability of the Qurʼān), her thoughts on tarāduf and their implications for the istinbāṭ (inference) of Islamic law are still unclear. Hence, this article discusses the

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3

Karić, Enes. "The Qurʼan in the Manuscript Tradition of Bosnia and Herzegovina". Anali Gazi Husrev-Begove biblioteke 31, № 45 (2024): 7–28. https://doi.org/10.51719/25663267.2024.31.45.7.

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With the political and economic expansion of the Ottoman Empire into the Balkans from the mid-14th century onward, significant changes occurred in the religious, cultural, and civilizational spheres of life in many Balkan medieval states and among their populations. Bosnia and Herzegovina (hereinafter referred to as BiH) was one of the countries in the western Balkans where these changes were particularly evident. Moreover, in the context of hand-copying, illuminating, and the calligraphic transcription of the Qur’an, BiH holds a prominent position in the western Balkans. Some sources suggest

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Isamail, Mohamad Zaim, Muhammad Ikhlas Rosele, Mohd Farhan Md. Ariffin, Munawar Rizki Jailani, and Syaimak Ismail. "Dynamics of the Financial Stability of Islamic Banking in Malaysia: Current Perspective Analysis." Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 20, no. 2 (2020): 131–45. http://dx.doi.org/10.30631/alrisalah.v20i2.599.

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This article discusses the financial stability of Islamic banking in Malaysia by focusing on the analysis of current perspectives. In addition, it also discusses the references used to describe Islamic-based financial stability. To achieve this objective, this study would analyse the resources to ascertain the arguments on how such financial stability is viewed from an Islamic perspective. This study was conducted using a qualitative method through library research by searching for references from sources such as al-Qurʼan and its interpretation, al-Hadith of the Prophet Muhammad peace be upon

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Isamail, Mohamad Zaim, Muhammad Ikhlas Rosele, Mohd Farhan Md. Ariffin, Munawar Rizki Jailani, and Syaimak Ismail. "Dynamics of the Financial Stability of Islamic Banking in Malaysia: Current Perspective Analysis." Al-Risalah 20, no. 2 (2020): 131–45. http://dx.doi.org/10.30631/al-risalah.v20i2.599.

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This article discusses the financial stability of Islamic banking in Malaysia by focusing on the analysis of current perspectives. In addition, it also discusses the references used to describe Islamic-based financial stability. To achieve this objective, this study would analyse the resources to ascertain the arguments on how such financial stability is viewed from an Islamic perspective. This study was conducted using a qualitative method through library research by searching for references from sources such as al-Qurʼan and its interpretation, al-Hadith of the Prophet Muhammad peace be upon

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6

Matondang, Husnel Anwar, and Sabriandi Erdian. "Alqur’an dan Sains (Suatu Sudut Pandang Terhadap Legalitas Penafsiran Sains Atas Al-Qur'an)." Journal Polingua : Scientific Journal of Linguistics, Literature and Education 2, no. 1 (2018): 14–24. http://dx.doi.org/10.30630/polingua.v2i1.53.

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As a complete guidance, Qur’an needs to be relied on responding any important event surrounding the human itself both spritually and timely. Fundamental scientists have a legitimation to interpret Qur’an from many perspectives or various interpretations, for example: history, language, law, words/ sayings, correlation, etc. In addition, the science can also be legitimated to analyze the meanings in the Qur’an verses. The contextual interpretation in interpretating the : history, language, law, words/ sayings, correlation will not set free of the Quran verse itself. It is because the Qur’an its

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7

Sovia, Sheyla Nichlatus. "INTERPRETASI KONTEKSTUAL (Studi Pemikiran Hermeneutika Al-Qur’an Abdullah Saeed)." Dialogia 13, no. 1 (2016): 51–64. https://doi.org/10.21154/dialogia.v13i1.282.

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Abstract: The existence of al-Qur'an as Muslim guidance is the last decision; its presence is most fundamental for Muslims. Al-Qur’an is not only as reading text but also as a reference in daily life. However, al-Qur’an as guidance, in fact, why does it frequently occur a significant difference between its own adherents? The answers are due to different interpretations among them, most Muslims have a tendency to believe in a literal interpretation, while others supposed to contextual interpretation method because it is considered more appropriate. Abdullah Saeed offered contextual interpretati

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8

Saifullah, Saifullah. "Interpretation of the Meaning of the Term Islam in Al-Manār Tafsir and Its Relationship to Inter-Religious and Inter-Cultural Relations." Dialogia 21, no. 1 (2023): 70–92. http://dx.doi.org/10.21154/dialogia.v21i1.6134.

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This article examines the interpretations of “al-Islām” and its effects on inter-religious and intercultural relationships. It focuses on al-Manar's interpretation of the terms "al-Islām" in the Qur'an Ali Imran 19 and 85. The research method used is a qualitative content analysis and contextual approach to al-Qur’an interpretation. The findings show that interpreting "al-islām" in the al-Manār commentary differs from other tafsir works and emphasizes the importance of internal reflection and improvement for the Muslim community. The study highlights the complexity of Islam and its various int

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Taufik, Egi Tanadi, Dzalfa Farida Humaira, and Ahmad Baidowi. "EPISTEMOLOGI TAFSIR PROFETIK: STUDI PEMIKIRAN KHĀLID AL-BĀTILĪ." Mafatih 3, no. 1 (2023): 121–31. https://doi.org/10.24260/mafatih.v3i1.1781.

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Abstract The discourse of prophetic interpretations of the Qur’ān, also known as "tafsīr al-nabawī" or "hadith bayān Al-Quran," has long been developed by scholars of the Qur’ān. It is based on the premise that the Prophet’s interpretation is the most authoritative source of Qur’ānic exegesis. The phenomenal work of Khālid al-Bātilī, at-Tafsīr al-Nabawiyy which offers an explicit-textual interpretation (tafsīr al-Qur’ān al-lafzhī al-ṣarih) of the Prophet’s explanations, introduces a new epistemology to the discourse. He divided prophetic interpretations of the Qur'ān into five types based on t

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Ariyadri, Acep. "Epistemologi Corak Tafsir Sufistik." Ulumul Qur'an: Jurnal Kajian Ilmu Al-Qur'an dan Tafsir 2, no. 1 (2022): 1–17. http://dx.doi.org/10.58404/uq.v2i1.89.

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Many ideology interpretations of al-Qur’an have developed until today. One of them is mystical interpretation. This article will explore about epistemology aspects of mystical interpretation and a little bit of it history in grand mapping of al-Qur’an interpretation. In the last of this article will explain about how mysticism interpretation to be faced with verses related to Fiqih, Science, Culture, and etc. Sufi in the tafsir al-Qur'an also has it’s own epistemology which gives an attitude in the interpretation, has a rational ideology that does not contradict the al-Qur'an itself.

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Waliko, Waliko. "HERMENEUTIKA SEBAGAI INSTRUMEN ALTERNATIF UNTUK MENAFSIRKAN AL-QUR’AN." Citizen : Jurnal Ilmiah Multidisiplin Indonesia 1, no. 1 (2021): 1–8. http://dx.doi.org/10.53866/jimi.v1i1.2.

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The Qur'an, as the holy book of the Muslims and also as a guide to life, has been, is, and will always be interpreted. Therefore, in the view of Muslims, the interpretation of the Quran is a very established term. The Quran is considered a limited text, while man changes according to the development of the times. So, the Qur'an urgently needs to be interpreted based on the needs of modern humans today. The development of the interpretation of the Quran is increasingly complex, and following the times as the expression shalih li kulli zaman, wa makan is inevitable. So, the interpretation that s

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Rabbany T, Al-Faiz M., and Indal Abror. "TAFSIR PROGRESIF ATAS KISAH-KISAH DALAM AL-QUR’AN KARYA EKO PRASETYO." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 19, no. 1 (2019): 85. http://dx.doi.org/10.14421/qh.2018.1901-05.

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Kitab Pembebasan is Eko Prasetyo’s first work in the field of interpretation contains the stories of prophets and friends in the Qur'an. For him, the stories of the prophets no longer have the power to change circumstances, then progressive logic brings Eko to an interpretation of the stories of the prophet to the surrounding social problems. When many commentators who interpret the Quran relate to the social community, then interpreting the Quran leads to social criticism being unique to discuss. So this paper is focused on discussing social criticism in the Book of Liberation. In this paper,

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Wathani, Syamsul. "HISTORISITAS TRADISI TA’WIL AL-QUR’AN AHL AS-SUNNAH." Journal al Irfani: Ilmu al Qur'an dan Tafsir 1, no. 02 (2021): 78–106. http://dx.doi.org/10.51700/irfani.v1i02.123.

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“The tradition of Ta’wil al-Qur’an has not developed as rapidly as the tradition of interpretation. It could be that this is because the study of the ta'wil of the Quran has received less attention, even though the history of the representation of the Quran is very developed. This article Discuss the history of the ta’wil al-Qur’an in the Ahl as-Sunnah Theology tradition. The study framework used is the history of thoughts/ideas. Within the framework of this study, this article finds several conclusions: As an exegetical method, classical Islamic discourse has developed many ta'wil as a means

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Mahardhika, Muhammad Fajrul, Wantini Wantini, and Andunrorma Alee. "Development Of Tafseer Of The Quran In Surah Al-Baqarah, Verse 83, On Islamic Education In Indonesia." ZAD Al-Mufassirin 6, no. 1 (2024): 87–103. http://dx.doi.org/10.55759/zam.v6i1.149.

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The current interpretation of the Al-Qur'an has the impact of shifts or changes in education creating problems with its integrity. This research aims to determine the development of Al-Quran Tafsir in Surah Al-Baqarah verse 83 towards Islamic Education in Indonesia. This research uses library research methods. This research will examine various library sources that are the main issues being discussed. What is clearer is to examine the development of the interpretation of the Qur'an on Islamic education, what is in Surah al-Baqarah verse 83: a study of the interpretation of Ibn Katsir written b

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15

Rozy, Fathur. "KITAB TADABBUR AL-QUR’AN KARYA BACHTIAR NASIR DALAM PERSPEKTIF EPISTEMOLOGI." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 20, no. 1 (2019): 24. http://dx.doi.org/10.14421/qh.2019.2001-02.

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This study aims to examine the epistemology of the tadabbur al-Qur’an by Bahctiar Nasir. This book can be said as the only work Ulama’ of Indonesian. The tadabbur al-Qur'an is almost rarely found in the works of Ulama and al-Qur’an experts, both classical and modern, the scholars more often use the term tafsir, whereas many are found in the text of the Quran is a command to “reflection” not interpret. This research is a library research and field research with a descriptive-analytical method to reveal the epistemology of tadabbur al-Qur’an by Bachtiar Nasir. The conclusions of this study, name

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Mukhlis, Febri Hijroh, and Umi Mahmudah. "Karakteristik Ensiklopedi Al-Qur’an Dawam Raharjo." QOF 5, no. 2 (2021): 229–50. http://dx.doi.org/10.30762/qof.v5i2.397.

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This paper elaborates on Dawam Raharjo's interpretational thoughts and works. Dawam Raharjo's research on the interpretation of the Qur'an is unique. Even Dawam offers a novel perspective on the variety of interpretations by proposing that the interpretation can be approached from a variety of scientific perspectives. Dawam offers a new perspective in the diversity of interpretations, that interpretations can be approached with various scientific backgrounds. There are two things that are the focus of this essay, namely how the character and form of Dawam Raharjo, and how the style, method and

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17

Abubakar, Ali. "INTEGRASI TRADISI DAN PENAFSIRAN AL-QURAN SERTA PERUBAHAN HUKUM: KAJIAN SOSIOLOGI HUKUM." Jurnal Ilmu Sosial dan Ilmu Politik Malikussaleh (JSPM) 4, no. 1 (2023): 162. http://dx.doi.org/10.29103/jspm.v4i1.10843.

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The purpose of this paper is to explain the postulates of the influence of traditions on the interpretation of legal verses of the Qur’an. Here, the relationship between the text of the Qur’an and interpretation is explained; explains the character of the Qur'an as a proposition and the area of interpretation of the scholars in it, including the position of the Sunnah (Traditions) itself as an interpretation. After that, an example of the influence of traditions in the interpretation of the Qur’an which influences the development of law/fiqh is shown to show how the interpretation of the ulama

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Faisal, Muhammad. "WRITING INTERPRETATIONS IN INDONESIA CLASSICAL AND MODERN TIMES." Jurnal Ilmiah Teunuleh 1, no. 1 (2020): 25–44. http://dx.doi.org/10.51612/teunuleh.v1i1.14.

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The interpretation of the Qur'an has begun from the time of the Prophet (s) until it continues to develop over time, the development of interpretation of the Qur'an is inseparable from the problem of life that continues to grow according to its time. Therefore the interpretation model of the Qur'an also has characteristics, as well as different methods. The difference in interpretation model of the Qur'an also occurs in Indonesia. This article focuses on discussing the development of interpretation writing in Indonesia which is divided into two categories, namely scientific and non-scientific.

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Faisal, Muhammad. "Khazanah Studi Kitab Tafsir di Indonesia (Kajian Terhadap Kitab Tafsir Ringkas Kementerian Agama Republik Indonesia)." Islam Universalia: International Journal of Islamic Studies and Social Sciences 1, no. 1 (2019): 83–107. http://dx.doi.org/10.56613/islam-universalia.v1i1.108.

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Discussion of interpretation is an important thing in the study of the Qur’an. Understanding the Qur'an is by interpreting the Qur’an. Ulama have tried from time to time to compose the Qur'anic commentary. But for some people it is assumed that many of the interpretations written by the ulama are not easy for every community to digest even more so for the people of Indonesia. There are several things that make the interpretation book difficult to digest by some people, one of which is a complicated style of language added with an understanding of Arabic that is lacking for some Indonesian peop

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Alwi HS, Muhammad. "Epistemologi Tafsir: Mengurai Relasi Filsafat dengan Al-Qur’an." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 1 (2019): 1. http://dx.doi.org/10.22373/substantia.v21i1.4687.

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The Quran interpretation is always developing and shifting, from tafsir bil riwayat to the tafsir bil ra'yu. This shift and development cannot be separated from the search for meaning that the readers of the text (Quran) do which later gave birth to the interpretation epistemology. The birth of this interpretation epistemology results from human (reader - creatures of thought) interaction with the Qur'an. This paper aims to discuss the relation between philosophy and the Quran in constructing the epistemological discourse of interpretation as an important discourse in the development of interp

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21

Dozan, Wely. "Epistemologi Tafsir Klasik: Studi Analisis Pemikiran Ibnu Katsir." FALASIFA : Jurnal Studi Keislaman 10, no. 2 (2019): 147–59. http://dx.doi.org/10.36835/falasifa.v10i2.203.

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Epistemology is basically a branch of philosophy that studies the roots of thought and basic concepts of submission. The concept has a paradigm that gives birth to an idea in the process of thinking. This shows that there is an epistemology used by classical commentators, Ibn Katsir in understanding and explaining verses of the Qur'an in a lengthy and broad manner. Because of this interpretation if examined and critically examined again will be found in a comprehensive direction of thought in interpreting the Qur'an. Therefore, this paper is here to express and map significantly the epistemolo

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Taufik Rakhmat, Anwar, and Aam Abdussalam. "Metode Tafsir Maudhu’i dan Hermeneutika Dalam Kajian Tafsir Al-Quran." Mauriduna: Journal of Islamic Studies 3, no. 2 (2022): 191–213. http://dx.doi.org/10.37274/mauriduna.v3i2.626.

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Between the hermeneutic method and the mauḍu'i method can be described from several explanations that surround the history of birth or its appearance, the point of view of the text of the qur'an, and in terms of the methods performed. The purpose of this study is to analyze the methods of interpretation of maudu'i and hermeneutics in the study of Qur'anic Interpretation. This research uses qualitative approaches and methods of literature study. Based on the results of research, hermeneutics tends to be more towards the interpretation in the text, which is to see that the text must be seen in t

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23

Nabawiyah, Habsatun. "Model Terjemah Para Reformist Dalam Buku." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 5, no. 2 (2022): 273–93. http://dx.doi.org/10.35132/albayan.v5i2.228.

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In today's modern era, the interpretation of the Qur'an has undergone a significant development. Many branches of science are used by Islamic scholars to express the meanings contained in the Qur'an. On the other hand, scholars outside Islam are also interested in interpreting the Qur'an as a guide to science and human life. These orientalist scholars expressed much of their thoughts in understanding the Qur'an. In this paper will be discussed the interpretation of the Qur'an written by Edip Yuksel and friends, in his work entitled "Quran: a Reformist Translation" Yuksel offers a new method of

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Hermanto, Edi, Nurfajriyani Nurfajriyani, Afriadi Putra, and Ali Akbar. "KISAH DALAM AL-QUR’AN (STUDI KITAB MADKHAL ILA AL-QURAN AL KARIM KARYA MOHAMMED ABED AL-JABIRI)." PERADA 3, no. 1 (2020): 1–10. http://dx.doi.org/10.35961/perada.v3i1.132.

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Tulisan ini membahas tentang kisah dalam al-Qur’an pada kitab madkhal ila al-Qur’an al-Karim karya M. Abed al-Jabiri. Kajian ini penting untuk melihat konsep kisah al-Qur’an sebagai salah satu pisau analisis untuk menafsirkan al-Qur’an. Disamping itu, dalam tafsirnya ini M. Abed al-Jabiri memiliki gagasan besar tentang pengembangan ulumul qur’an yang menurutnya selama ini hanya berjalan di tempat, sehingga diperlukan analisis baru untuk menangkap pesan-pesan yang ingin disampaikan al-Qur’an. Di dalam kitab ini langkah awal yang dilakukan al-Jabiri adalah merekonstruksi makna al-Qur’an, al-Jabi

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Firdausiyah, Umi Wasilatul. "Tafsir Modern Perspektif Mun’im Sirry dalam What’s Modern about Modern Tafsir? A Closer Look at Hamka’s Tafsir al-Azhar." Nun: Jurnal Studi Alquran dan Tafsir di Nusantara 6, no. 2 (2020): 83–115. http://dx.doi.org/10.32495/nun.v6i2.158.

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Study of the verses of Qur’an will never run out anytime, becauseQur’an is a salih likulli zaman wa makan that is always needed toanswer the problems of times. The purpose of this study is to find outthe essence of modern interpretation which presented by Mun’im(1971), while the type of research chosen in this study is a libraryresearch which is studied with an analytical-descriptive method topresent the explanations related to modern interpretation in Mun’imSirry’s view, assisted by Hans George Gadamer’s theory, especiallyin his pre-understanding theory and his horizon theory as a bridgeto di

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Putra, Aldomi, Hamdani Anwar, and Muhammad Hariyadi. "Lokalitas Tafsir Al-Qur’an Minangkabau (Studi Tafsir Minangkabau Abad ke-20)." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 1 (2021): 309. http://dx.doi.org/10.29240/alquds.v5i1.2550.

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Locality of Minangkabau in Interpretation of the Qur’an: (the study of Minangkabau interpretation of the 20th century)This study aims to find the absorption of locality in the interpretation of the Qur'an in Minangkabau, and to prove that Anthony H. Johns 'statement "cannot be denied the influence of local language in explaining the Al-Qur'an" and Islah Gusmian's statement "tafsir Al-Qur'an as a cultural product, it certainly struggles with tradition, culture, and socio-political realities”. This research is a qualitative research type of library research (library research), which uses a histo

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Marhaban, Marhaban. "MEMAHAMI TEKS ALQURAN DENGAN PENDEKATAN HERMENEUTIKA (Sebuah Analisis Filosofis)." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 1 (2017): 30. http://dx.doi.org/10.32505/tibyan.v2i1.250.

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This article discusses understanding the Qur'anic text with a hermeneutic approach to a contemporary approach that offers a new approach to interpreting the Qur’an (philosophically). In this hermeneutic approach the texts of the Qur'an do not stand alone, but are very dependent on the surrounding context, which includes text, context, and contextualization. The existence of hermeneutics with its own methodology brings a new nuance in the interpretation of the Qur'an. With this method the Qur’an is no longer considered as something sacred, because in the eyes of hermeneutics when the text desce

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Rosyad, Aftonur. "QAWAID TAFSIR: TELAAH ATAS PENAFSIRAN AL-QUR’AN MENGGUNAKAN QAUL SAHABAT." ULUL ALBAB Jurnal Studi Islam 16, no. 2 (2015): 249. http://dx.doi.org/10.18860/ua.v16i2.3178.

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<p align="justify">The emergence of a wide variety of interpretations of the Qur’an methodology often forget the methods offered by the classical scholars. Though the appearance of the existing methods of interpretation as it is today can not be separated from the rules of interpretation which was initiated by the classical scholars of the period. The Qur'an as a book of guidance for human beings can not be understood directly without the rules of interpretation that apply. One of the rules of interpretation used in interpreting the Qur'an is a rule of interpretation of the word friend.

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Rahma, Siti Nur, Suliyanah Suliyanah, and Abdul Halim. "How do Astrophysics and the Qur'an Perceive the Extraterrestrial Life? A Qualitative Study." Jurnal Pendidikan Fisika 10, no. 2 (2022): 107–22. http://dx.doi.org/10.26618/jpf.v10i2.7433.

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The topic of extraterrestrial life is still only a theory and the truth is still being investigated. Therefore, this research aims to analyze the beginning formation of the universe according to astrophysics and the Qur’an, astrophysics discoveries about extraterrestrial life, and letters in the Qur’an that hint at extraterrestrial life, as well as analyzing the relationship between astrophysics and letters in the Qur’an related to extraterrestrial life. This research is qualitative research with a method consisting of library research and interviews. The primary data of this research comes fr

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Widiastutik, Rizkia, and Zainil Ghulam. "Strategi Dakwah Kampung Qur’an Dalam Meningkatkan Nilai-Nilai Religius Di Desa Kalidilem Randuagung Lumajang." Dakwatuna: Jurnal Dakwah dan Komunikasi Islam 6, no. 2 (2020): 198. http://dx.doi.org/10.36835/dakwatuna.v6i2.631.

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Religious activities in the village of Kalidilem are already running but there are still some residents, especially teenagers, who get drunk and promiscuity. To overcome this problem a Kampung Qur’an program is formed. Kampung Qur'an is one of the Nahdlatul Ulama (NU, Islamic Organization) Lumajang programs that synergizes with JQH in the form of a missionary institution tasked with spreading the message of da'wah with the Qur'an. The village of the Qur'an was fully surrendered to the NU Autonomous Agency in charge of al-Qur'an. In the process of da'wah an important thing to consider is the da

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A. Qassas, Raed. "Translation and the Individual Talent: Ambiguity in the Qurʾanic Text and the Role of the Translator". Arab World English Journal For Translation and Literary Studies 5, № 2 (2021): 139–55. http://dx.doi.org/10.24093/awejtls/vol5no2.11.

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This article examines the impact of traditional Tafsīr, the exegesis of the Qur’an, on the translation of the Qurʾanic text into English. Caught between the authority of tradition and the sensitivity of translating a sacred text, many translators refrain from practicing interpretation as an integral part of the translation process, whereas others defiantly dismiss the authority of tradition en masse. The significance of the study lies in undermining over-reliance on explanatory texts yields semantically dogmatic interpretations recurrently manifest in the various English renditions of the Qurʾ

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ABOUMAACHAR, Mobarek, and Mohamed EL GUEDDAR. "INTERPRETATION OF THE QUR'AN IN THE QUR'AN WHEN EL-HJOUJI." RIMAK International Journal of Humanities and Social Sciences 05, no. 06 (2023): 214–28. http://dx.doi.org/10.47832/2717-8293.26.13.

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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 int

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Atabik, Ahmad. "The Scientific Miracles of Olive (Zaitūn) in the Qur'an: Perspectives of Classic and Scientific Interpretations." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 2 (2021): 417. http://dx.doi.org/10.29240/alquds.v5i2.2680.

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Today, commentators use scientific interpretation to investigate various types of knowledge presented by the Qur’an, such as some modern commentators combine scientific studies of fruits cited in the Qur’an with their medicinal properties, such as olives (Olea Europea). According to Al-Baqi, there are at least 7 (seven) verses that mention ‘Zaitūn’ (olives), which are spread across seven different letters. The purpose of this article is to dissect the anatomy of classical and scientific interpretations of the olive fruit in the Qur'an. In the scope of library research, this study employed a th

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Sunantri, Sri, Achmad Abubakar, Kamaluddin Abu Nawas, and Firdaus Firdaus. "METHODOLOGY OF INTERPRETATION OF MUHAMMAD AMIN AL-SYINQITI." Jurnal Adabiyah 20, no. 2 (2020): 300. http://dx.doi.org/10.24252/jad.v20i2a5.

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Interpretations of the modern period are very diverse in terms of methodology. One of them is a work of interpretation from Muhammad Amin al-Syinqiti with his monumental work Adwa’ Al-Bayan fi Idah al-Qur'an bi Al-Qur'an. Al-Syinqiti is a Maliki scholar active in the field of education and teaching, preacher and a judge. The interpretation aims to find the meanings, wisdom and laws contained in the Qur'an, and invite Muslims to return to the Qur'an in living their lives. This study describes the methodology of its interpretation which includes the general systematic interpretation, the methods

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Albar, Deni, Dadang Darmawan, and Solehudin Solehudin. "Deradicalizing Interpretation of Jihad Verses by Sayyid Qutb." Jurnal Iman dan Spiritualitas 3, no. 1 (2023): 61–70. http://dx.doi.org/10.15575/jis.v3i1.23798.

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The research aims to explore and elaborate on the causes of radical and fundamentalist stigma in Sayyid Qutb, in interpreting the jihad verses in the Fi Zhilal Qur’an, which are considered the root cause of fundamentalist and radical and intolerant movements. The research method uses qualitative. The research subject is Sayyid Qutb's interpretation of the Fii Zhilal Al-Qur'an. The object of his research is the verses of jihad and qital verses scattered in the Qur’an. Data processing techniques through literature studies. The study results show that the stigma that is often leveled at Sayyid Qu

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Tariq Aziz, Hummera Noor та Dr. Rafiuddin. "ولیم منٹگمری واٹ اور رابرٹ اسپنسر کی قرآنی تعبیرات کا تقابلی مطالعہ". Al-Qamar 3, № 2 (2020): 273–92. https://doi.org/10.53762/pqbnhe87.

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This research compares Watt’s and Spencer’s interpretations of The Quran. The trend of interpretation of The Holy Qur’an seems very common all across the world. The study adopts qualitative descriptive and analytical research methods. A systematic analysis of the views of both scholars in the light of traditional Islamic Qur’ānic tafsīr sciences has been done. The analysis demonstrates that both commentaries do not satisfy the requirements of the Islamic sciences of Qur’ānic interpretation. Both commentaries are not comprehensible and faithful to the source text and fulfill the demands of the

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Lailatul Azizah, Siti Nur, Saidah Saidah, Fitrotul Ismi, M. Alif Raihan, Nabil Maghfuri, and Asyhad Abdillah. "Eksplorasi Tafsir Digital: Studi Komparatif atas tafsir.web.id dan tafsirq.com." Canonia Religia 1, no. 2 (2024): 207–20. https://doi.org/10.30762/cr.v1i2.2008.

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The Industrial Revolution 4.0 era marks the beginning of the integration of technology in various aspects of human life, including in the study of the interpretation of the Qur’an. One of the manifestations is the emergence of various digital-based Qur'an interpretation products. This phenomenon is interesting to study, especially from a scientific point of view. Two sites that stand out in presenting digital interpretation products are tafsir.web.id and tafsirq.com. These two sites offer a variety of features and interpretations sourced from print interpretations of classical, medieval, and m

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Maulana (Indonesia), Sukma, Hepni Putra/Co-Author (Indonesia), and Muin Bensar (Filipina). "Logical Positivism in The Interpretation of The Al-Qur`an." Mafatih 3, no. 2 (2024): 214–24. https://doi.org/10.24260/mafatih.v3i2.2174.

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The truth of the Qur’an is not only text but also context. Recently, many scientific researchers have tried to explore the truth of the Qur’an through a scientific approach as well. Tafsir scholars also do not miss out on contributing interpretations using a logical approach. There are still many orientalists or people who do not believe in the Qur'an who say that the Qur'an cannot be verified as scientific. This is interesting, because the issue of the originality of the Qur’an from time to time has always been a problem. The Qur'an talks about science, providing information that can be used

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Aisyah, Noor. "PENGERTIAN, PERSAMAAN DAN PERBERADAAN ANTARA TAFSIR DAN TA’WIL AL-QURAN." Al-Manba Jurnal Ilmiah Keislaman dan Kemasyarakatan 8, no. 1 (2023): 44–53. https://doi.org/10.69782/almanba.v8i1.14.

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Tafsir is intended as an outward meaning of the Qur'an while ta'wil is an attempt to understand the outward meaning of the Qur'an. In the understanding between interpretation and ta'wil of the Koran, there are some scholars who equate interpretation and ta'wil of the Koran, but there are also those who distinguish between interpretation and ta'wil of the Koran. Interpretation of the al-Qur’an in terms of explaining the meaning of the verses of the al-Qur’an, most of which are still in a very global (general) form which supports the understanding of the interpretation of the al-Qur’an covering

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FATMAWATI, FATIMAH. "PENAFSIRAN SAB’ SAMAWAT DALAM KITAB TAFSIR AL-QUR’AN AL-AZIM KARYA IBNU KATSIR (KAJIAN INTERTEKSTUALITAS JULIA CRISTEVA)." Jurnal Ilmiah Ilmu Ushuluddin 18, no. 2 (2019): 124. http://dx.doi.org/10.18592/jiiu.v18i2.3196.

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This paper found that there is intertextuality in Ibn Kathir's Work, Al-Qur’an Al-Azim. When Ibn Katsir interpret Sab 'samawat in seven surahs, Qs. Al-Baqarah: 29, al-Isra ': 44, al-Mu'minun: 86, Fussilat: 12, at -Talaq: 12, al-Mulk: 3, and N h: 15, his interpretation has a correlation with previous texts. Related interpretations contained in the Al-Jami 'Li Ahkam al-Qur'an by Qurthubi, Jami' al bayan an ta'wil ay al-Quran by Thabari , and Ibn Mas'ud's exegesis. Furthermore, Al-Qur'an's Al-Azim's work, as a phenotext, has a lot of similarity with The Book of Enoch, as its genotext. The similar

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Ramadhani, Wali. "Amin Al-Khuli dan Metode Tafsir Sastrawi Atas Al-Qur'an." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 2, no. 1 (2017): 1. http://dx.doi.org/10.32505/tibyan.v2i1.222.

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This article discusses about the biography of Amin al-Khuli and his thought; literary interpretation of the Quran (TafsirSastrawi). He offers this method because the Quran is Arabic(‘arabiyyunmubin). Therefore, the understanding of the Quran can only be revealed by using literary interpretation (tafsirsastrawi). This method has two important studies: the study of the external Quran (dirasah mahawla al-Qur’an) and the study of the internal Quran (dirasah ma fi al-Qur’an)

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Anggraini, Tri Faizah. "LIVING QUR’AN DI MEDIA SOSIAL: RESEPSI Q.S AL-ASHR (1-3) DALAM FILM INSPIRASI “AL-QUR’AN MERINDUKANMU” PADA GONTOR TV." Living Islam: Journal of Islamic Discourses 7, no. 2 (2024): 377–496. http://dx.doi.org/10.14421/lijid.v7i2.5253.

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The study of the living Qur'an has now spread to cyberspace. The living Qur'an, which is generally synonymous with practical phenomena in real life, does not prevent the virtual world from taking part in representing the practice of the living Qur'an in the world of cinema. The same thing happened in the film "Al-Qur'an Missing You". This inspirational short film, which aired with a duration of 19:23 seconds, succeeded in attracting an audience of 23,113. This research aims to find receptions that have been classified by Ahmad Rafiq in the film "Al-Qur'an Missing You". To achieve this goal, th

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Qodriatinnisa, Raden Rifa, Wildan Taufiq та Dadan Rusmana. "Huruf Muqaṭṭa’ah: Penafsiran Ulama Kalam dan Ulama Sufi dalam Perspektif Semiotika Pierce". REVELATIA Jurnal Ilmu al-Qur`an dan Tafsir 5, № 1 (2024): 36–54. http://dx.doi.org/10.19105/revelatia.v5i1.9719.

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Interpretation as a human product is greatly influenced by the science and orientation of the interpreter. This leads to different interpretations of the Qur'an. A calamite interprets the Qur'an according to his level of knowledge as a mutakallim, as well as a Sufi. This article will show a comparison of the interpretation of the letter muqattha’ah between Imam Al-Maturidi in the book of Tafsir Ta’wilat Ahli As-Sunnah who is the figure of a calam scholar and Ibn Ajibah’s interpretation in his book Al-Bahru al-Madid fi Tafsir Al-Qur’an Al-Mayid as a Sufi scholar. The method applied in this rese

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Anwar, Rosihon, and Asep Abdul Muhyi. "Transmisi dan Transformasi Tradisi Tafsir Dari Mesir ke-Nusantara: Kajian Tafsīr Qur’ān Karīm." Tashwirul Afkar 41, no. 2 (2022): 213–40. http://dx.doi.org/10.51716/ta.v41i2.78.

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Mahmud Yunus was the first ulama of Nusantara who expand to al-Azhar, Cairo, Egypt. He studied with several leading ulama to study knowledge of the Qur’an and tafsīr. When he returned to Indonesia, Mahmud Yunus brought with him the traditions of the Qur’anic interpretation that he had found at al-Azhar, Cairo, Egypt, then poured them into the Book of Tafsīr Qur'an Karīm. This research aims to find out the knowledge transmission that was formed between the interpreters of al-Azhar, Egypt and Mahmud Yunus, and the forms of interpretation traditions contained in Mahmud Yunus' Tafsīr Qur'ān Karīm.

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Nadhirah, Wardah. "HERMENEUTIKA AL-QUR’AN MUHAMMAD AL-GHAZALI (Telaah Metodologis atas Kitab Nahwa Tafsir Maudhu’i li Suwar al-Qur’an al-Karim)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 15, no. 2 (2016): 237. http://dx.doi.org/10.14421/qh.2014.1502-03.

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This article elaborates al-Ghazali ideas on the qur’anic hermeneutical concept. The author concludes that al-Ghazali’s qur’anic hermeneutical concept has similarities with the theory of philosophical hermeneutics initiated by Gadamer in practice. It can be understood from the various interpretations expressed in the book Nahwa Maud}ū’i Tafsir al-Qur’an li Suwar al-Karīm. But even so, one thing that is emphasized by Muhammad al-Ghazali in his interpretation of the Qur’an that the Quran is a unified whole that must be understood in the context of a whole.

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Nadhirah, Wardah. "HERMENEUTIKA AL-QUR’AN MUHAMMAD AL-GHAZALI (Telaah Metodologis atas Kitab Nahwa Tafsir Maudhu’i li Suwar al-Qur’an al-Karim)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 15, no. 2 (2016): 237. http://dx.doi.org/10.14421/qh.2014.15203.

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This article elaborates al-Ghazali ideas on the qur’anic hermeneutical concept. The author concludes that al-Ghazali’s qur’anic hermeneutical concept has similarities with the theory of philosophical hermeneutics initiated by Gadamer in practice. It can be understood from the various interpretations expressed in the book Nahwa Maud}ū’i Tafsir al-Qur’an li Suwar al-Karīm. But even so, one thing that is emphasized by Muhammad al-Ghazali in his interpretation of the Qur’an that the Quran is a unified whole that must be understood in the context of a whole.

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Ach Fadoli, Sakinah Naziha, and Wasik. "Reception of the Qur'an on Social Media: Case Study of Qur'an Interpretation on the Instagram Account @quranreview." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 7, no. 2 (2022): 150–59. http://dx.doi.org/10.51590/waraqat.v7i2.338.

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Qur’an is a guide and holy book for Muslims whose presence is accepted. The current study of Qur’an studies places reception as one that is often discussed. This research is based on the idea of Ahmad Rafiq's reception. Then this study analyzes the reception of the Qur'an on social media. This study aims to describe the reception on the Instagram account @quranreview, which actively uploads interpretations of verses of the Qur’an. Because receptions are the result of human thought, and of course, the results will vary, the author feels the need to raise this discussion to add to the body of kn

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Furqan, Furqan. "Metodologi Tafsir Jami’ al-Bayan Imam Thabari." TAFSE: Journal of Qur'anic Studies 8, no. 1 (2023): 88. http://dx.doi.org/10.22373/tafse.v8i1.18397.

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Jami' al-Bayan 'an Ta'wil Ayi al-Qur'an, also known as Tafsir ibnu Jarir, is a renowned interpretation book in the world of Islamic intellectuals. It is considered a valuable literature in the field of bil ma'tsur interpretations. Even in the field of bi ra'yi interpretation, it tends to prioritize the analytical aspect of the atsar. This interpretation provides numerous scientific explanations in detail, while also incorporating various opinions and exploring the most diligent viewpoints. This paper aims to delve deeper into the methodology or manhaj employed by Imam Ibnu Jarir al-Thabari in

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Rozi, Fathur. "Ibnu Athaillah dan Penafsiran Esoteric." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 6, no. 2 (2021): 47–58. http://dx.doi.org/10.51498/phta0a66.

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This paper discusses about Ibn 'Athoillah As-Sakandari’s thought in performing esoteric interpretations to religious texts. The Hadith said that the Qur'an has dimension of esoteric meaning, extrinsic and esoteric, internal historically had implications for inevitability of esoteric Qur'an’s interpretation, especially by and for Sufi. But the existence of this interpretation is diverse, both in terms of epistemological and methodological. So this considered important for author to discuss the discourse of Ibn Atha'illah's thoughts and his efforts to explain the content of Qur’an by means of es

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Rozi, Fathur. "Ibnu Athaillah dan Penafsiran Esoteric." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 6, no. 2 (2020): 47–58. http://dx.doi.org/10.51498/putih.v6i2.76.

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This paper discusses about Ibn 'Athoillah As-Sakandari’s thought in performing esoteric interpretations to religious texts. The Hadith said that the Qur'an has dimension of esoteric meaning, extrinsic and esoteric, internal historically had implications for inevitability of esoteric Qur'an’s interpretation, especially by and for Sufi. But the existence of this interpretation is diverse, both in terms of epistemological and methodological. So this considered important for author to discuss the discourse of Ibn Atha'illah's thoughts and his efforts to explain the content of Qur’an by means of es

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