To see the other types of publications on this topic, follow the link: Quran Commentary.
Journal articles on the topic 'Quran Commentary'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Quran Commentary.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Lukman, Fadhli. "Digital Hermeneutics and A New Face of The Qur`an Commentary: The Qur`an in Indonesian`s Facebook." Al-Jami'ah: Journal of Islamic Studies 56, no. 1 (June 14, 2018): 95–120. http://dx.doi.org/10.14421/ajis.2018.561.95-120.
Full textAbstract:
The 21st history of the Qur`an sees the scripture’s contiguity with the social media technology. This paper discusses the hermeneutical configuration of the Qur`an commentary in social media, not as religious phenomena in sociological or anthropological perspective, but rather as a study of the history of exegesis. The inquiry addresses two points: the character of the Qur’an commentary presented in Facebook within the context of the modern Qur’anic commentary and the effects it carries out. The paper suggests that digital hermeneutics emerges as the step forward for popularizing commentary with its simple and straightforward presentation. Accordingly, people are now closer to Qur`anic interpretation than ever before, and therefore the upsurge of semantic function of the Qur`an is observed. At the same time, digital hermeneutics marks the phenomena of equality and democratization of participation in hermeneutical activity and the challenge on authority.[Sejarah Al-Quran abad ke-21 ditandai dengan perkawinan kitab suci ini dengan teknologi sosial media. Paper ini mendiskusikan bangunan hermeneutis tafsir Al-Quran di sosial media, bukan sebagai fenomena keberagamaan dalam nuansa sosiologis dan antropologis, melainkan sebagai studi sejarah tafsir. Ada dua hal yang dikaji: tentang karakter tafsir Al-Quran yang muncul di Facebook dalam konteks tafsir modern dan pengaruh yang dimunculkannya. Diskusi ini menyimpulkan bahwa digital hermeneutics muncul sebagai kelanjutan dari tafsir populer dengan penampilannya yang sederhana dan lugas. Oleh sebab itu, orang-orang saat ini menjadi semakin dekat dengan penafsiran Al-Quran, dan meningkatnya fungsi semantik Al-Quran menjadi jelas terlihat. Pada saat yang sama, digital hermeneutics menandai kesetaraan dan demokratisasi dalam partisipasi terhadap aktivitas hermeneutis Al-Quran dan tantangan terhadap otoritas.]
2
Ahmad Lutfi, Mujahid, Khairul Anuar Mohamad, Mohd Ikram Mohd Nawi, and Muhammad Zaid Shamshul Kamar. "Aplikasi Qirāāt Sebagai Petunjuk Dalam Tafsir Imam Al-Ṭabari: Kajian Surah Al-Baqarah." QIRAAT: Jurnal Al-Quran dan isi-isu kontemporari 4, no. 1 (June 30, 2021): 35–46. http://dx.doi.org/10.53840/qiraat.v4i1.7.
Full textAbstract:
The difference of qirāāt in the recitation of the Qur'an is a semantic and guide to the mufassirin in the process of interpreting the Qur'an. The process of tafsir al-Quran that has been done by the mufassirin certainly cannot be separated from the discussion about the difference of qirāāt, because its contained in the recitation of al-Quran itself. This paper discusses the role of qirāāt on the side of Imam al-Ṭabari in his tafsir Jāmi ’al Bayān’ An Ta’wīl Āyi al-Quran. This research was conducted through the text of the book based on surah al-Baqarah. The selection of this surah is significant because usually mufassirin make surah al-Baqarah as catalyst and stand in their book, based on the fact that it is the longest surah in the Quran and it is at the beginning after surah al-Fātiḥah. The type of research in this study is a library study and a book text study that has been conducted on tafsir Jāmi ’al-Bayān. The results of the analysis found that Imam al-Ṭabari presented qirāāt as a guide and semantic to the tafsir of the Qur’an. His methodology is based on the criteria of his choices in qiraat used between mutawātirah and syadhdhah, attributing qiraat to those who recite it, the role of tawjīh al-qirāāt in tafsir, and his commentary on the qirāāt mentioned by him.
3
Davary, Bahar. "The Study Quran: A New Translation and Commentary." Horizons 43, no. 2 (November 8, 2016): 397–401. http://dx.doi.org/10.1017/hor.2016.108.
Full textAbstract:
The Study Quran is an impressive volume intended for scholars and teachers in various fields, as well as for students and general readers, both Muslim and non-Muslim. It is a vital addition to the existing translations of the Quran and to the not-so-vast body of commentaries on the Quran in the English language. The volume contains a comprehensive English translation and an extensive commentary on the entire Quran, as well as several essays on a range of topics, including Quranic ethics and law, branches of theology, death and dying, and art in the Quran. It includes useful appendices on hadith citations, a timeline of major events specified in the Quran, biographies of the commentators and the authors, a solid index, and a number of maps illustrating the ancient world and Arabia in the early years of Islam.
4
Lane, Andrew J. "You can't tell a book by its author: A study of Muʿtazilite theology in al-Zamakhsharī's (d. 538/1144) Kashshāf." Bulletin of the School of Oriental and African Studies 75, no. 1 (February 2012): 47–86. http://dx.doi.org/10.1017/s0041977x11000358.
Full textAbstract:
AbstractThis article examines the Kashshāf, the Quran commentary of the Muʿtazilite al-Zamakhsharī (d. 538/1144). This involves: (1) the continuous reading of the commentary on two sūras; (2) the study of al-Zamakhsharī's commentary in the Kashshāf on Quranic passages used by him or his teacher Ibn al-Malāḥimī (d. 536/1141) in their theological treatises; and (3) an analysis of a report claiming that al-Zamakhsharī had begun his commentary with the blatantly Muʿtazilite statement: “Praise be to God who created the Quran”. The conclusion is that the results of the study of the commentary on the two sūras reflect the overall theological content of the Kashshāf and that to consider the Kashshāf to be a Muʿtazilite Quran commentary amounts more to looking at the theological school of its author and to accepting medieval hearsay than it does to drawing conclusions based on a detailed examination of the relevant sources.
5
Dakake, Maria, and Joseph E. B. Lumbard. "Response to Karen Bauer’s Review of The Study Quran." American Journal of Islam and Society 35, no. 1 (January 1, 2018): 123–27. http://dx.doi.org/10.35632/ajis.v35i1.822.
Full textAbstract:
In her review of The Study Quran in AJISS (34:4), Karen Bauer makes anumber of broad claims about the authors’ ideology and methodology, particularlyin producing the commentary that accompanies the translation.Her claims regarding the commentary, however, seem to be based on alimited reading of the text, which has led her to make a number of otherwiseinexplicable factual errors. For example, in assessing the SQ authors’selection, use, and representation of Islamic tafsīr sources in the commentary,she overlooks the note in the front matter entitled, “Understanding theCitations in the Commentary”—which makes it clear that, in the interest ofsaving space, the citation of various commentaries as sources for the opinionsmentioned in the Study Quran commentary is done through a systemof abbreviations, for which a key is provided on pages lvii-lix ...
6
Jannah, Saadatul. "Tafsîr Khuluqun ‘Adzîm: A Methodological Studies." Refleksi 16, no. 2 (December 27, 2018): 233–51. http://dx.doi.org/10.15408/ref.v16i2.10194.
Full textAbstract:
Since 16th century until the recent age, study commentary is increasing gradually in Indonesia. It was characterized by the spirit of produce commentaries from scholars of Indonesia (pre-modern) such as works of Abd al-Raûf al-Sinkilî (Tarjumân al-Mustafid), Syaikh Nawawî (Tafsir Maraẖ Labid) and Aẖmad Sanusî (Tafsir al-Qurân al-Karîm), and modern era explicitly Quraish Shihab (Tafsir al-Misbah) and Didin Hafidhudddin (Tafsir al-Hijri). On the other hand, Quranic exegesis is magnetizing the modern society, academia, and the government. Two things are a sign that Indonesia necessitates developing new outlooks contained in the works of interpretation, so the view of Indonesian society are to be more extensive and varied without being limited by one of his Indonesian commentators. Yunan Yusûf , one of the Indonesian Muslim philosopher, within Tafsir Khuluqun 'Adzîm endeavors coloring Indonesian elucidation by creating distinctive work that is an interpretation of the Quran from the short chapters (Madanî) to the extended chapters (Makî). This article discovers specifically the explanation of the al-Mulk to find a methodology, sources, references and pattern of his works. This paper depicts qualitative method with the analytical comparative approach through the two references commentaries Indonesia Tafsîr al-Azhâr and al-Miṣbah. Yunan interprets the Quran critically and decisively utilizing the color philosophy. He is able to convey the message of the Qur'an by using the correlation of the Quran (munâsabah al-Qurân bi al-Qurân) either on his work title or his clarification content. This article concludes that the better sources is preferred the more authentic the exegesis is and the more dominant the type of commentaries is the more pattern work is.
7
Karim, Abdullah. "PENDEKATAN TAFSIR AL-QURAN DAN PERKEMBANGANNYA DALAM SEJARAH." Jurnal Ilmiah Ilmu Ushuluddin 14, no. 1 (March 1, 2016): 1. http://dx.doi.org/10.18592/jiu.v14i1.682.
Full textAbstract:
In the half second of 20th century, methodology of tafsir had developed very significant. Muhammad Husain al-Dzahabiy from Egypt, when he wrote his manuscript for his inauguration as a professor, al-Tafsr wa al-Mufassirn,in 1946, stated that there were three approaches of commentary of Qurn. They were al-Matsr, al-Maql, andal-Isyriy. Many people of the ulmul-Qurn scholars quoted his discovery then. Next, in 1966, the work ofMuhammad al-Fadhil bin Asyur from Tunisia, entitled al-Tafsir wa Rijaluh, had been publicated. In this work, hestated a little bit different from the previous that there were three approaches of commentary of Qurn; al-Atsariy, al-Nazhariy, and al-Naqdiy. His work have been important reference for the scholars of ulmul-Qurn then. Thiswriting is going to discuss about approaches in the commentary of Qurn as mentioned above.
8
Abidin, Ahmad Zainal. "Shi’ite Ideology Bias in Al-Qummi Tafsir: Study of Ali Imran and Al-Nisa’ Chapters." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 19, no. 2 (October 23, 2018): 185. http://dx.doi.org/10.14421/esensia.v19i2.1594.
Full textAbstract:
The study of political bias in Quranic commentary is of great interest following the contexts that led to its emergence. The verse of the Qur'an is often used as a legitimation of understanding in religious discourse. The study of al-Qummi's commentary explains how the verses of the Qur'an are understood in such a way by a person living in the certain context to favor the Shi'a school and attack its opponents. It also explains how the interpretation becomes a field of meaning contestation. This tendencies were found in al-Qummi commentary on Alu Imran and al-Nisa’ Surahs. The presence of such a biased interpretation can not be separated from the author's cultural and social political context as he lives in the midst of contests, rivalries and political intrigues of Muslim groups in a particular era in history.[Kajian tentang bias politik dalam tafsir Al-Quran sangat menarik dilakukan terkait konteks yang menyebabkan kemunculannya. Ayat Al-Qur'an sering digunakan sebagai legitimasi pemahaman dalam wacana agama. Dengan menggunakan pendekatan historis dan komparatif, studi terhadap tafsir al-Qummi ini menemukan bagaimana ayat-ayat Al Qur'an dipahami sedemikian rupa oleh seseorang yang hidup dalam konteks tertentu untuk mendukung madzhab Syiah dan menyerang lawan-lawan politik. Penafsiran yang demikian berbeda dengan Al-Qur ’an dan Tafsirnya karya dari Tim Kementerian Agama. Studi juga menemukan bagaimana tafsir al-Quran menjadi medan kontestasi makna antar kelompok. Kecenderungan ini ditemukan dalam penafsiran al-Qummi tentang surah Ali Imran dan al-Nisa’. Kemunculan interpretasi yang bias seperti itu tidak dapat dipisahkan dari konteks budaya dan sosial politik al-Qummi ketika ia hidup di tengah-tengah persaingan dan intrik politik antara kelompok Muslim di era tertentu dalam sejarah Islam.]
9
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 (October 20, 2019): 24. http://dx.doi.org/10.14421/qh.2019.2001-02.
Full textAbstract:
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, namely: first, the concept of tadabbur al-Qur’an by Bachtiar Nasir is not much different from the books of commentary in general, the difference is only the addition of reflection or tadabbur at the end of each interpretation of the verse. This tadabbur al-Qur’an book when referring to the 10 steps of the tadabbur concept cannot be categorized as a tadabbur al-Qur’an book because both the content and the systematic writing are not much different from other interpretations. Keyword: Reflection, Bachtiar Nasir, Tafsir, Epsitemology
10
Drury, Abdullah. "The Study Quran: A New Translation and Commentary." Islam and Christian–Muslim Relations 27, no. 4 (March 11, 2016): 493–95. http://dx.doi.org/10.1080/09596410.2016.1148886.
Full text
11
Dawing, Darlis. "INSPIRASI AL-QURAN DALAM PEMBERANTASAN KORUPSI." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 13, no. 1 (February 5, 2018): 49–72. http://dx.doi.org/10.24239/rsy.v13i1.90.
Full textAbstract:
Corruption is an extraordinary crime. The impact is not only threatening the life order of society but also can tear the national stability. In 2017, Indonesia is still in the order of 90 of 176 countries in the world who have an index of achievement in eradicating corruption. This means that corruption in Indonesia is still very large. With this fact, this paper elaborates the concept of the Quran relating to corruption and its prevention. Through the study of thematic-integrative commentary with maqshidi analysis, it is found that the word as-suhtu, ghulul and al-fasad are terms that describe the phenomenon of corruption in Al-Qur’an. While preventing corruption, the Koran alleges the death penalty for perpetrators of crimes that damage both natural resources, human resources and community order.
12
Majid, Zamakhsyari Abdul. "PERENCANAAN PERUBAHAN DALAM SUDUT PANDANG AL-QUR’AN (Analisa Al-Quran Dalam Fundamental Perubahan Pendidikan)." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 19, no. 2 (December 30, 2018): 273–92. http://dx.doi.org/10.19109/jia.v19i2.2928.
Full textAbstract:
This paper is behind the concept of innovation that became one of the universal and fundamental strategy. The substance of innovation in education has the purpose of improving and updating the context of human development and educational institutions. Reference and inspiration of Islamic principles into modern theoretical problematic have a significant impact as the basic foundation of management science study in the future. Planning is part of a management science resulting from the process of human innovation of the object of education. This paper uses a method of commentary maudu'i or thematic interpretive analysis, which refers to a unity of certain themes in the verses of the Qur'an, as well as analyze the innovative part of planning in the perspective of Al-Quran. The study of educational innovation embodied in the Qur'an has implications for the human mindset to be able to plan the educational process systematically, objectively and dynamically. Planning human resources to the stage of management is a manifestation of human success to improve the paradigm of innovation that entered the world of education.
13
Saleh, Muhammad Asywar. "PEMIKIRAN JOHN BURTON ATAS NASKH DALAM AL-QURAN DAN HADIS." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 2 (May 5, 2020): 166–86. http://dx.doi.org/10.15408/ushuluna.v1i2.15300.
Full textAbstract:
This paper informs the thoughts of a Western scholar, John Burton, related to his commentary on the naskh theory addressed to the Quran and Hadith or in other terms Tradition, borrowed the term Burton. In his book, al-Suyuthi quotes the words of the scholars that no one can interpret the Quran except after he knows the science of nāskh. Therefore, the concept of naskh is important to be studied further through the new perspective of scholars both Muslim and Non-Muslim. John Burton was selected to be studied because he was among the earliest Western scholar who shows great concern for the discussed matter in the field of the Quran and Hadith studies. From this writing, it was found, that in Burton’s view, the removal of the verse and its rules were ideas made by Muslim fuqaha who tried to base their legal decisions on the Quran even though the text of the Quran had no reference to that decision.
14
A.B., Akimkhanov, and Adilbaev A.Sh. "Tauilat al-Kuran Abu Mansur al-Maturidi's Commentary of Quran." Journal of Oriental Studies 74, no. 4 (2015): 4–9. http://dx.doi.org/10.26577/jos-2015-4-647.
Full text
15
Laabdi, Mourad. "The Study Quran: A New Translation with Notes and Commentary." Iranian Studies 50, no. 3 (February 13, 2017): 467–71. http://dx.doi.org/10.1080/00210862.2017.1285602.
Full text
16
Fatihah, Nurul, and Difla Nadjih. "Hubungan Pendidik Dan Terdidik Dalam Al-Quran." Ulumuddin : Jurnal Ilmu-ilmu Keislaman 7, no. 2 (December 19, 2017): 73–86. http://dx.doi.org/10.47200/ulumuddin.v7i2.188.
Full textAbstract:
What the relationships is like between educator and learner have actually been given in the Qur'an. Hamka is basically not a specialist in the field of education, inspite of this, he has heartedly investigated the aforementioned relationships as revealed in his monumental book of commentary, Tafsir al-Azhar, especially in Surat al-Alaq Verse 1-5. The relationships is build-up based on a pattern of learner-centered education which is different from educator-centered education pattern. The former is characteristically modern and the latter pattern is traditional in orientation. As an oustanding public figure raised-up in a religious environtment and actively engaged in struggle with the modernists movement in Indonesia, it is only natural that Hamka emphasizes the learner-centered pattern of education which is widely seen as a modern educational trend.
17
Ishak, Andi Putra. "CORAK PENAFSIRAN ISYARI DALAM TAFSIR JEMA’AT AHMADIYAH QADIYAN (Satu Analisa dalam Perspektif Ilmu Tafsir)." Jurnal Ilmiah Al-Mu'ashirah 13, no. 2 (November 29, 2017): 101. http://dx.doi.org/10.22373/jim.v13i2.2245.
Full textAbstract:
Ahmadiyah Qadiyan interpretation controversy has caused tremendous reaction from Muslims around the world, not only in his native land claimed as the Ahmadis non-Muslim minority, even in the Islamic world is considered heretical groups in and out of Islam. This fallacy stems from religious interpretations that do not comply with the disciplines of Islam, giving rise to different views in terms of religious principles. However, Ahmadiyah still claiming to be performer true religion of Islam, because in principle they still cling to the Qur'an and other Islamic scientific sources such as tradition, the views of prophet Muhammad companions and his followers. In addition they also have their own interpretation book is "THE HOLY QURAN ARABIC TEXT WITH ENGLISH TRANSLATION & SHORT COMMENTARY". Bayiruddin Mahmud Ahmad, the Ahmadiyya Caliph as the author of the commentary has made this interpretation tends to isyari patterns that seem to justify the prophetic claims of Ghulam Ahmad, by because it is necessary Overview of disciplines commentators to see the extent of the validity of the interpretation.
18
Fathurrosyid, Fathurrosyid. "TIPOLOGI IDEOLOGI RESEPSI AL QURAN DI KALANGAN MASYARAKAT SUMENEP MADURA." El-HARAKAH (TERAKREDITASI) 17, no. 2 (February 5, 2016): 218. http://dx.doi.org/10.18860/el.v17i2.3049.
Full textAbstract:
Islamic teachings in the Quran are fused in the community life of West Pakandangan Village, district Bluto at Sumenep Madura. It is not only expressed through reading and exploring the moral messages, or is treated as magical and powerful objects, but also is an aesthetic reception. For instance using a piece of written verses as accessories at homes, mosques and others. This research is qualitative in nature, employing both literary review and field research. It uses phenomenological analysis and content analysis. The findings show; first, the ideological typology of Quran reception in West Pakandangan involves exegetical, aesthetic and functional receptions. Second, the surface structure of reception symbols presents the religious community. While the deep structure exists in the form of social harmony, social stratification, educational media and pragmatic logical structure on the miracle of Quran. Thirdly, the typology reception of West Pakandangan society in the discourse of Quran and commentary can be categorized as a realist and transformative interpretation, that is dialectic and negotiated interpretation with the social context developed in the community.
19
Gökkır, Necmettin. "The Study Quran: A New Translation and Commentary - Seyyed Hossein Nasr v.dğr.,." İslâm Araştırmaları Dergisi, no. 36 (December 1, 2016): 179–82. http://dx.doi.org/10.26570/isad.327255.
Full text
20
Kerwanto, Kerwanto. "EPISTEMOLOGI TAFSIR MULLĀ ṢADRĀ." Jurnal THEOLOGIA 30, no. 1 (June 10, 2019): 23. http://dx.doi.org/10.21580/teo.2019.30.1.3238.
Full textAbstract:
<p class="Iabstrak">This article aims to carry out an exploration related to the epistemological setting of Mullā Ṣadrā's interpretation. Apart from being known as the main Muslim philosopher as Ibn Sinā, Ṣadrā also describes his mystical-philosophical views in his collection of commentary treatises, Tafsīr al-Qurān al-Karīm. Through this article, the author describes a set of interpretive epistemologies used by Ṣadrā, which can be used as an epistemological offer to bridge several issues of Sufi interpretation (<em>tafsīr al-ishārī</em>), especially in the validity of its disclosure method. In addition to the method of interpretation, there are other unique things contained in this article, such as: mukāshafah as the main foundation of interpretation as it applies generally in the Sufi interpretation (<em>tafsīr al-ishārī</em>), sources of interpretation (<em>maṣādir al-tafsīr</em>) and the style of explanation of the commentary (<em>uslūb al-tafsīr</em>) that Ṣadrā uses. Furthermore, to complete this paper, the author also describes Ṣadrā's view of the ontology of the Quran as the basis of his interpretation epistemology.</p>
21
ملكاوي, أسماء حسين. "عروض مختصرة." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 17, no. 66 (October 1, 2011): 203–193. http://dx.doi.org/10.35632/citj.v17i66.2617.
Full textAbstract:
القرآن والمتغيرات الاجتماعية والتاريخية، محمد أبو القاسم حاج حمد، بيروت: دار الساقي للطباعة والنشر، 2011م، 141 صفحة.
حوار حول: الإسلام هو القرآن وحده، محمد توفيق صدقي،رشيد رضا، طه البشري، جمع وتحقيق: هشام عبد العزيز، الرياض: جداول للطباعة والنشر والتوزيع، 2011م، 308 صفحة.
نحو نظرية قرآنية، محمد سلمان غانم، بيروت: دار الفارابي، 2011م، 504 صفحة.
الجدلية التاريخية في القرآن الكريم، عبد الله عيسى لحيلح، بيروت: منشورات زين الحقوقية، 2011م، 608 صفحة.
الله والإنسان في القرآن: علم دلالة الرؤية القرآنية للعالم، توشيهيكو إيزوتسو، ترجمة وتقديم: هلال محمد الجهاد، لبنان: المنظمة العربية للترجمة، 2007م، 387 صفحة.
الرحمانيةديموقراطية القرآن، محمد سلمان غانم، بيروت: دار الفارابي، 2008م، 246 صفحة.
الانتماء الحضاري والهوية الثقافية في ضوء عروبة القرآن أو الإسلام العربي، معالم في طريق الوحدة والتعايش والاعتدال لتدبّر القرآن وفهمه بلسان عربي مبين، علاء الدين المدرس، العراق: دار الرقيم، 2008م، 191 صفحة.
The Impact of the Qur'anic Verses on Mass Communication Practices: A Case Study, Aliy Abdulwahid Adebisi, Germany- LAP LAMBERT Academic Publishing, 2011, 72 pages.
The Dream in Islam: From Qur'anic Tradition to Jihadist Inspiration, Iain R. Edgar, Berghahn Books, 2011, 172 pages.
Qur'anic Hermeneutics: Al-Tabrisi and the Craft of Commentary (Routledge Studies in the Qur'an), Bruce Fudge, UK- Routledge; 1 edition, 2011, 176 pages.
Communication Strategies in the Qur'an: A Multidisciplinary Approach, Christian Tamas, Germany- LAP LAMBERT Academic Publishing, 2011, 252 pages.
Al-Ghazali and the Qur'an: One Book, Many Meanings (Culture and Civilization in the Middle East), Martin Whittingham, UK- Routledge; Reprint edition, 2011, 154 pages.
Beyond The Quran, Responding to Islam’s Claim on Bible Prophecies. James Paul-Magidi, Longwood, FL- Xulon Press, 2011, 464 pages.
In Search of Our Origins: How the Quran Can Help in Scientific Research, Jamshed Akhtar, Seattle, WA- CreateSpace, 2010, 164 pagesز
Sounds of Qur'anic Recitation in Egypt: A Phonetic Analysis, Mohammed R. Elashiry See search results for this auAre you an author? Learn about Author Central (Author), Bruce Ingham (Foreword), New York- Edwin Mellen Pr, 2009, 352 pages.
Textual Criticism and Qur'an Manuscripts, Keith E. Small, Lanham, MD.: Lexington Books, 2011, 244 pages.
Life, The Universe & The Quran, Dr Saddique, Bloomington, IN.: AuthorHouse, 2011, 156 pages.
Women, War & Hypocrites: Studying the Qur'an, Robert A Campbell, Sydney: Cape Breton University Press, 2010, 244 pages.
للحصول على كامل المقالة مجانا يرجى النّقر على ملف ال PDF في اعلى يمين الصفحة.
22
Kusnadi, Kusnadi, and Zulhilmi Zulkarnain. "MAKNA AMAR MA’RUF NAHI MUNKAR MENURUT MUHAMMAD ASAD DALAM KITAB THE MESSAGE OF THE QUR’AN." Wardah 18, no. 2 (February 12, 2018): 95. http://dx.doi.org/10.19109/wardah.v18i2.1777.
Full textAbstract:
This study purpose to understand Amar Ma'ruf Nahi Munkar according to Muhammad Asad in the book The Message of The Quran. In many Islamic literature, the study of amar ma'ruf nahi munkar has been widely practiced, both among theology, civic organizations, religious politics and literary books of commentary. One of the books that also discusses this study is The Message of The Quran, a book of translations and tafsir, written by Muhammad Asad. It is. This work is in the form of translation and interpretation. The explanations in it are in the form of footnotes and comments on translated verses as well as certain attachments related to particular themes. The compilation of this book is based on the orderliness of the letter as adopted by the majority of scholars and based on the reading of Hafs bin Sulaiman al-Asadi. At each beginning of the letter discussed, the letter periodization is first explained, the general explanation of the contents of the letter content. That Asad always interpret the word amar ma'ruf with something right. While nahi munkar with the opposite meaning something is wrong. Asad revealed to do something must be in accordance with the syariah that contained the Qur'an and sunnah. Because, to reach the best community or people is always to do something in accordance with the law or syariah that prevail in Islam.
23
Abdul Majid, Zamakhsyari. "Perencanaan Perubahan Dalam Sudut Pandang Al-Qur’an." Almarhalah | Jurnal Pendidikan Islam 2, no. 2 (November 11, 2018): 111–30. http://dx.doi.org/10.38153/alm.v2i2.19.
Full textAbstract:
This paper is behind the concept of innovation that became one of the universal and fundamental strategies. The substance of innovation in education has the purpose of improving and updating the context of human development and educational institutions. Reference and inspiration of Islamic principles into modern theoretical problematic have a significant impact as the basic foundation of management science study in the future. Planning is part of a management science resulting from the process of human innovation as the object of education. This paper uses a method of commentary maudu'I or thematic interpretive analysis, which refers to a unity of certain themes in the verses of the Qur'an, as well as analyze the innovative part of planning in the perspective of Al-Quran. The study of educational innovation embodied in the Qur'an has implications for the human mindset to be able to plan the educational process systematically, objectively and dynamically. Planning human resources in the stage of management is a manifestation of human success to improve the paradigm of innovation that entered the world of education.
24
Leaman, Oliver. "The Study Quran: A New Translation and Commentary ed. by Seyyed Hossein Nasr." Philosophy East and West 67, no. 2 (2017): 594–96. http://dx.doi.org/10.1353/pew.2017.0049.
Full text
25
Herlambang, Saifuddin. "Hamka, Social Criticism and The Practices of Polygamy in Minangkabau." Al-Albab 9, no. 1 (June 8, 2020): 69–86. http://dx.doi.org/10.24260/alalbab.v9i1.1593.
Full textAbstract:
The character and style of a text describes and reflects the cultural structure and nature of the author’s mind. This work attempts to describe social criticism and the interpretation of Hamka—the eminent Indonesian exegete—in the Al-Azhar (a fairly recent encyclopedic Quran commentary) of the verses which are legitimized as the verses of polygamy. This study finds that Hamka’s interpretation of “polygamy verses” is influenced by the social dynamics of his birthplace, Minangkabau. Hamka criticized religious and adat leaders for the polygamy tradition in Minangkabau. Paradigmatically, Hamka contributed a unique tradition in the dynamics of the interpretation of the Quran in Indonesia where interpretation becomes a social critic. This study reaffirmed the statements that the contestation in interpreting texts is a reflection of social and political contestation and not merely theoretical contestation and that each product of text interpretation expresses empirically the socio-political conditions of the interpreters. This work offered the idea that the interpretation of the Quran with a social approach is to voice criticism of the application of the text to be an alternative to continue in contextualizing the Quranic messages.
26
Nurdin, Rahmat. "Penggunaan Qirâ`at dalam Tafsir Ma’âni Al-Qur`ân Karya Al-Farra` (761-822)." Syariati : Jurnal Studi Al-Qur'an dan Hukum 3, no. 02 (November 1, 2017): 149–58. http://dx.doi.org/10.32699/syariati.v3i02.1149.
Full textAbstract:
Al-Qur`an and qirâ`at are two different things, but both are complementary, where the terms of the al-Qur`an can’t be separated from qirâ`at aspect for understanding al-Qur`an itself as a language is being read or reading. In some book of commentary that there can be seen a variety of qirâ`at the interpreter quotes from priests qirâ`at. The book Ma'âni al-Qur`ân by al-Farra` (761-822) is one book of commentary patterned linguistic use some variety qirâ`at in explaining the meaning of the verse of al-Quran. As the name implies, this book is more dominant explain the meaning contained in Al'Qur`an especially the explanation of i'rab al-Qur`an.
27
Sudarto, Sudarto, Kamsi Kamsi, and Agus Moh Najib. "Child Protection in the Quran and Hadith: A Thematic Study." AL QUDS : Jurnal Studi Alquran dan Hadis 5, no. 1 (May 30, 2021): 377. http://dx.doi.org/10.29240/alquds.v5i1.2549.
Full textAbstract:
It’s already been widespread in society concerning the attention of parental rights and their warning against the iniquity to parents, since eventhough there has been commands and encouragement in the Qur’an and the Sunnah, yet they ignore the child rights and protection for him, as if the Qur’an and the Sunnah do not say anything about it. I choose this topic in order to explain about the concern of Qur’an and Sunnah for the child rights. By Using analytic descriptive approach, this study describes child protection as found in the Qur’an and the Sunnah by means of searching and collecting the Qur’anic verses and Hadist along with the explanation from the commentary books and hadist. The most significance finding in this study is that the attention of Qur’an and Sunnah towards a child begins his birth, by attention to his life, health, line of descent (nasab), and his right for a better life, both when the child is in normal condition or any other specific conditions like a neglected child, an orphan, a disabled child, a child of divorced parents, a victim of war or natural disaster
28
Sayyida, Sayyida. "Asyhur Al-Hurum According to Qur'anic Perspectives: Comparative Study Between Mutawalli Al-Sya`râwi and Sayyed Qutb and Relevance Current." AT-TURAS: Jurnal Studi Keislaman 7, no. 2 (December 31, 2020): 267–82. http://dx.doi.org/10.33650/at-turas.v7i2.1557.
Full textAbstract:
This study was intended to examine how the views of al-Qur 'ân against Asyhur Al-Hurum through the interpretation of the two scholars to take two comparisons interpretation books are commentaries Mutawalli Al-Sya'râWi works Mutawalli Al-Sya'râwi, and Tafsir of Sayyid Qutb This study aims to provide penjelaskan how the interpretation of the two scholars to Asyhur Al-Hurumand explaining how its relevance today. This study included in the research literature that examines the interpretation of the two scholars about Asyhur Al-Hurum, This research is descriptive analysis, and explore in depth the two letters panafsiran including QS. Al-Baqarah verse 216 and 217. In this study the authors found that of the two books I researched commentary is commentary Mutawalli Al-Sya'râWi works Mutawalli Al-Sya'râwi, and Tafsir of Sayyid Qutb authors found the view of the Quran against Al-Hur Asyhurum Based on the interpretation of the second cleric to surah al Baqarah verse 216 and 217. They all suggested that the prohibition of war in hurumand the prohibition of murder is very relevant today. This is related to the security of the travel process prospective pilgrims and the moments when the hajj. Keywords: Asyhur Al-Hurum, According to the Perspective of the Quran, Tafsir Al-Sha'rawi Mutawâli and Tafsir of Sayyid Qutb
29
Alkordi, Sumaya Saleem, and Ahmed A. Al-Kubise. "أقوال المؤرِّج في تفسير خمس آيات من سورة البقرة : جمع ودراسة وموازنة." Maʿālim al-Qurʾān wa al-Sunnah 17, no. 1 (May 29, 2021): 146–66. http://dx.doi.org/10.33102/jmqs.v17i1.280.
Full textAbstract:
يتناول هذا البحث أمرين اثنين، الأمر الأول: التعريف بالإمام المؤرّج ابن عمرو السدوسي البصري، وبمكانته في علمي اللغة والتفسير، والأمر الثاني: هو محاولة استقراء أقواله الواردة في تفسير الجزء الأول من سورة البقرة ، ودراستها من خلال العرض والتحليل، ثم الموازنة بينها وبين أقوال المفسرين وبيان من أيّده من العلماء، وذكر من غلّطه واحتجّ عليه منهم، مع عرض أدلة كل فريق، ومن ثم الترجيح بينها- ما أمكن ذلك- وفق قواعد الترجيح المعلومة والمعتبرة عند العلماء. ومن خلال البحث يمكن التعرّف على المؤرج، ومنزلته في العلم بين أهل زمانه وعصره، والاطلاع على نماذج من تفسيره.
This paper intends to delineate two aspects; the biography of al-Mu’arrij b. ‘Amr al-Sadusi al-Basri (d. 195 AH/ 810 CE) and his scholarship in Arabic linguistic and tafsir (the Quran exegesis); secondly, this paper provides an analytical reading of al-Muarrij’s Quran commentary on the first juz’ (part) of Surah al-Baqarah. Next, special attention is devoted to compare al-Mu’arrij’s commentary with other scholars of tafsir and the trajectory of his work, traces the debate of scholars on his writings, why it was accepted or rejected. This comparative analysis allows us to demonstrate the establishing preferability between scholars. In the course of the paper, it becomes apparent that the acquaintance of al-Mu’arrij and his scholarship was a reference in scholarly circle among the contemporaneous.
30
Bizawie, Zainul Milal. "Sanad and Ulama Network of the Quranic Studies in Nusantara." Heritage of Nusantara: International Journal of Religious Literature and Heritage 4, no. 1 (July 8, 2015): 23–44. http://dx.doi.org/10.31291/hn.v4i1.60.
Full textAbstract:
In several studies related to the development of Qur'anic studies, especially in the field of interpretation, implicit questions remain unanswered on current connectivity and the authority of science in the Qur'anic studies as well as the capability of a person in compiling commentary or interpretation of the Qur’an that has an effect on Islamic society in Indonesia. Interpretations of al Quran today seems to be affected by various sources leading to polemics. According to scholars in Nusantara, it can be understood that there is a connection with the network of scholars based in the Middle East making the thoughts unseparated from the cleric network. Therefore, to uncover a network of sciences and chain of transmission lines (sanad) in Qur'anic studies is very important, particualrly in understanding the intersection between Huffaz clerics and tarekats in the dissemination of teaching the Qur'an.The study highlights that there is continuity and correlation between Huffaz and tarekat scholars network in Nusantara. However, at this time, the development of interpretation studies in Nusantara seems to be increasingly departed and separated by the guards of Qur’an, tarekat and the Islam community.
31
نورین, شبانہ. "Some "( "ضعیفweak) Commentators of Quran of the early ages and the nature of their referential authenticity." Fahm-i-Islam 1, no. 1 (June 30, 2018): 53–63. http://dx.doi.org/10.37605/fahm-i-islam.1.1.4.
Full textAbstract:
Just after the sad demise of Prophet ,صلى الله عليه وسلمhis companion’s initiated using a very cautious behavior in writing the commentaries of "Quran". They would present only those commentaries of "Quran" which they would listen from the Prophet صلى الله عليه وسلمeither directly or indirectly; or they would have seen the circumstances of the revelation of a verse by themselves in person or that which would have dawned upon them by the way of a verdict and derivation. However, the commentators of the later eras did not take into consideration this cautiousness. Due to this very reason, all those Quran and Sunna's commentary related traditions reported from them, a great amount of weakness is found in the same. This weakness, causes a great defect in the comprehension of (religion). Consequently, the " "ائمہof the critical study of the Hadith etc while criticizing it, have not only disclosed their weakness but rather they have added a term of " "ضعيفweak Hadith narrators and untrustworthy narrators in the Islamic literature. In this Article, a critical review of the sayings of the ""ائمہجرح وتعديل having deliberated on the authenticity of the references of the commentators of the early ages (of Islam), is being presented.
32
Khalid, Muhammad Younus, and Ubaid Ahmed Khan. "Services of Women in Preaching Hadith Knowledge." Pakistan Journal of Applied Social Sciences 2, no. 1 (September 8, 2015): 37–56. http://dx.doi.org/10.46568/pjass.v2i1.493.
Full textAbstract:
Hadith is the precious talk, discussion and conversation of the Holy Prophet (Peace Be Upon Him), indirect revelation and is the authentic commentary of the Holy Quran. From the beginning of the history of Islam after the Holy Prophet Muhammad(P.B.U.H), Muslim ummah: including gents and ladies has been making efforts to save Prophet Muhammad's (SAWS) Hadiths. Because Hadith is the authentic exaggeration of the Holy Quran. Without hadith one cannot understand the correct meaning of the Holy Quran. If we take a glance on the history of Islam, we can observe that with gents side by side ladies took effective part in taking of hadith and its spread. Due to acknowledgement of these services of women of Islam, Muslim Ulema have been writing various books and also gave them various scholarly titles, like Syda, Musnada, shykha and likewise. In current age there are a lot of books and articles were written, like "Ai-ala mun-nisa, Alddurrulmanthur, Almaratul Muslima etc, but all were in Arabic language. In Urdu there is a shortage of books and also articles in this topic. That is why this article is being presented as a prolongation of series of acknowledgement of the Services of Muslim Women's effort in the field of hadith in Urdu.
33
Moh’d Abdullah Shalash, Adnan. "شبهات المستشرقين في طعن التفسير بالمأثور والرد عليها: جولد زيهر أُنموذجاً." Maʿālim al-Qurʾān wa al-Sunnah 15, no. 2 (December 1, 2019): 215–40. http://dx.doi.org/10.33102/jmqs.v15i2.209.
Full textAbstract:
This study seeks to examine the ambiguity of orientalist, specifically the Jewish-Hungarian Ignaz Goldziher’s Schools of Koranic Commentators challenging the tafsir bi-al-ma’thur (tradition-based commentary). Through descriptive analytical approach, this study presents the ambiguity of Goldziher and offers critics on the arguments demonstrated by him. The discourse of orientalism focuses on the selection of certain books which are mostly ulum al-Quran (sciences of the Quran) university books which required further scrutiny in term of validity and critique. As a result, orientalism is a study on Islam and Muslims concentrated to their literatures, cultures, and traditions in academic sense by researchers specializing in all related fields. This notion about the Islamic Orient has had an abstraction based upon Western perspective and more precisely, Quranic exegesis needs to be more studied as more than just an ambiguity but out of a meditation on the Quranic or Islamic sciences themselves into a Muslim system of belief.
34
Najjar, Ibrahim II, Soh Bee Kwee, and Thabet Abu Abu al-haj. "Mode in Arabic-English Translation: with Reference to the Quran." Russian Journal of Linguistics 23, no. 2 (December 15, 2019): 509–22. http://dx.doi.org/10.22363/2312-9182-2019-23-2-509-522.
Full textAbstract:
A rhetorical question has the form of a question but does not perform its function, i.e. does not seek any information but rather, is used to give a specific or rhetoric function such as denial, assertion, testing, equalization and negation. The present study investigates the two English translations that were used in the translation of the Quranic rhetorical questions. In a nutshell, this is a comparative study that aims to discover if the grammatical shifts that had occurred in the two English translations would have an effect on the denial, assertion, testing, and equalization and negation modes of the Quranic rhetorical questions. For this purpose, we had adopted the register theory of Halliday and Hassan (1985) as well as the translation shifts of Catford (1965) in the comparison of the two English translations, namely the Koran Interpreted that was authored by Arberry (1955) and the Noble Quran: English translation of the meanings and commentary as transcribed by al-Hilali and Khan (1996). According to the analyses, the occurrence of grammatical shifts between the two translations had in fact affected the mode of the ST rhetorical questions, their rhetorical meanings and consequently, issues on mode sustenance. Therefore, it can be said that the register theory of Halliday and Hassan (1985) had been a beneficial tool used in the analysis of the translation process.
35
Hashim, Mahyuddin. "التفسير الصوفي الإشاري ومقارنته بتفسير الإسماعيلية الباطنية والتفسير الصوفي النظري والتفسير العلمي الإشاري." Ulum Islamiyyah 27 (May 17, 2019): 53–65. http://dx.doi.org/10.33102/uij.vol27no1.132.
Full textAbstract:
Tafsir Sufi al-Isyari is the commentary related to the implied symbol behind the utterance of the Quran and not the explicit meanings. The purpose of this research is to define Tafsir Sufi al-Isyari and compare it with Tafsir Batiniah, Tafsir Sufi of Philosophy, and Tafsir Scientific Ishari. The researcher used comparison and critic methods to conduct this research. As a result, the opinion of Sufism experts about Tafsir Sufi al-Isyari is different with the exegesis of the Quran by Batiniah’s group. This is because, Batiniah’s group did not acknowledge outwardly of the Quran but they only acknowledge inwardly. Hence, they interpret the Quran internally by their bad intentions. However, Sufism expert recognize the outwardly of the Quran as they recognize the internal of the Quran. Moreover, this research also found that Tafsir Sufi of Philosophy is built by premise of philosophy that contain in the mind of Sufi at the early stage, then the Quranic verses is stated after that. As for Tafsir Sufi al-Isyari is not related to premise of philosophy, but it is related to the spiritual training which are performed by Sufi members. Besides that, Tafsir Scientific al-Isyari is the interpretation that contain signals related to the nature that can be found in the al-Quran. It is also the interpretation by symbol of modern knowledge and new discoveries. In contrast with Tafsir Sufi al-Isyari, it is the interpretation by hidden symbol that comes from the heart of righteousness, kindness and knowledge during recitation of the Quran.
التفسير الصوفي الإشاري هو التفسير الذي يعتمد على استبطان خفايا الألفاظ دون توقف عند حدود ظواهرها المألوفة ومعانيها القاموسية. يهدف هذا البحث إلى تعريف التفسير الصوفي الإشاري ومقارنته بتفسير الإسماعيلية الباطنية والتفسير الصوفي النظري والتفسير العلمي الإشاري. وأما منهج هذه الدراسة فيعتمد على منهج المقارن والتحليلي النقدي. ومن نتائج هذه الدراسة أن التفسير الإشاري عند الصوفية يختلف فيما يراه الباطنية، ذلك لأن الباطنية لم يعترفوا بظاهر القرآن واعترفوا بالباطن فقط، وتعمدوا أن يفسروا الباطن على ما يتفق نواياهم السيئة. وأما الصوفية فقد اعترفوا بظاهر القرآن ولم يجحدوه، كما اعترفوا بباطنه. وبينت الدراسة أن التفسير الصوفي النظري ينبني على مقدمات فلسفية تنقدح في ذهن الصوفي أولا، ثم يُنزل القرآن عليها بعد ذلك. وأما التفسير الإشاري فلا يرتكز على مقدمات فلسفية، بل يرتكز على رياضة روحية يأخذ بها الصوفي نفسه. وكشفت الدراسة أن التفسير العلمي الإشاري هو الإشارات الجلية التي تتضمنها الآيات الكونية في القرآن الكريم والتي تشير إشارات واضحة إلى كثير من العلوم الحديثة الاكتشاف. وأما التفسير الصوفي الإشاري فهو الإشارات الخفية التي يدركها أهل التقوى والصلاح والعلم عند تلاوة القرآن الكريم، فتكون مواجيد لها معان.
36
Maulana, Luthfi. "TEOLOGI PEREMPUAN DALAM TAFSIR AL-QURAN: Perspektif Pemikiran Hamka." Musãwa Jurnal Studi Gender dan Islam 15, no. 2 (July 17, 2016): 273. http://dx.doi.org/10.14421/musawa.v15i2.1309.
Full textAbstract:
Posts about to reveal the relationship between theology and women, theology itself is a divinity, but with a growing time, theology does not mean only on the scope science of God, but also the science which deals with the relationship of God and man, which then theology used as an explanation containing its own meaning, which is then analyzed based on the interpretation of Hamka. The goal is to uncover interpretation Hamka in the verses of the Koran about women. So this article will be a discussion join the new understanding of theology and of women, which in this discussion is the relationship between religion and women, which is then analyzed based on the premise Hamka. From this analysis resulted in a conclusion that Hamka in his commentary, very concerned about rights and obligations of women regardless of social status, thus indirectly Hamka has changed the theological bias long been a theological bias of new very attentive Rights and the fate of women, both in the domestic space and public.[Tulisan ini hendak mengungkap tentang bagaimana hubungan teologi dengan perempuan, teologi sendiri merupakan ilmu ketuhanan, namun seiring berkembangnya waktu, teologi tidak diartikan hanya pada cakupan ilmu tentang Tuhan, namun juga ilmu yang membahas tentang hubungan Tuhan dengan manusia, yang selanjutnya teologi dijadikan suatu penjelasan yang mengandung makna tersendiri, yang selanjutnya dianalisa berdasarkan penafsiran Hamka. Tujuannya untuk mengungkap penafsiran Hamka dalam menafsiri ayat-ayat al-Quran tentang perempuan. Sehingga tulisan ini akan merupakan sebuah pemahaman yang menghubungakan pembahasan teologi dan perempuan, dimana dalam bahasan ini ialah hubungan antara agama dengan perempuan, yang selanjutnya dianalisa berdasarkan pemikiran Hamka. Dari analisa inilah menghasilkan sebuah kesimpulan, bahwa Hamka dalam tafsirnya, sangat memerhatikan Hak dan kewajiban perempuan tanpa membedakan status sosial, sehingga secara tidak langsung Hamka telah mengubah teologi bias lama menjadi teologi bias baru yang sangat memperhatikan Hak dan nasib perempuan, baik dalam ruang domestik maupun ruang publik.]
37
Kazemi, Ali, and Mohammad Ali Salmani Nodoushan. "A conversation analytic perspective on Quranic verses and chapters." Studies in English Language and Education 5, no. 1 (March 1, 2018): 1–11. http://dx.doi.org/10.24815/siele.v5i1.8620.
Full textAbstract:
Applying a conversation-analytic framework to Quranic verses and chapters, the current qualitative study sought to shed new lights on the opening and closing verses in The Holy Quran. In effect, the study analyzed the opening and closing verses of 14 surahs to find out the central themes upon which they begin and come to a close. The analysis was conducted using the Persian translations of the verses as well as seeking help from the available Quran commentary or exegesis written in English. The analysis of the opening verses of the selected surahs revealed three central themes: (1) some surahs begin with words that praise and eulogize Allah, (2) some with imperative sentences or commandments addressed to the Holy Prophet, and (3) some related to specific events and times. Regarding the closing verses, the findings were not uniform across the selected surahs; while in some surahs the closing verses together with the opening verses deal with a similar topic or theme, in some other surahs the closing verses are concerned with different topics.
38
Uzair, Dr Muhammad, and Dr Muhmmad Nasir. "The academic characteristics and style of the “Tafseer-eKabeer” Imam Razi." Fahm-i-Islam 1, no. 2 (December 31, 2018): 37–49. http://dx.doi.org/10.37605/fahm-i-islam.1.2.3.
Full textAbstract:
Imam Razi has earned a reliable name and fame in world of scholars. He was the great exponent of Islam and his famous and unique interpretive work on the Quran called “Tafseer Kabeer” is considered as remarkable and valuable work in the Muslim world. Originally it was named “Mafatih Al-Ghayb” however it was nicknamed as Tafsir Al-Kabir. Being a great research work, power of an argumentation and prudenciality, it is an incomparable Tafseer. Imam Razi was well versed, both in rationality and traditional religion. This commentary contains much of philosophical and intellectual interest. The nature of this commentary is big different from others in many way. Hehas explained, grammatical composition, and background of revelation with clarity and detail.It contains a strong refutation of all the erring sects of his time, namely, Jahmiyyah, Mu'tazilah, Mujassimah, etc..The purpose of this research is to describe the methodology and techniques of Tafseer-e-Kabeer.
39
Azizah, Nur, Yazid Basthomi, and Arif Subianto. "Syntactic Analysis of Surah Qaf English Translation by Muhammad Taqiudin Al Hilali and Muhammad Muhsin Khan." JoLLA: Journal of Language, Literature, and Arts 1, no. 2 (February 28, 2021): 239–50. http://dx.doi.org/10.17977/um064v1i22021p239-250.
Full textAbstract:
Abstract: The present research is an analytical study referring to the Quranic English translation. It specifically aims at analyzing the constituent structure of sentence types in Surah Qaf English translation by Muhammad Taqiudin Al Hilali and Muhammad Muhsin Khan. More particularly, this research sets out to identify the sentence types found in the translation and analyze them at the syntactic level. The data for this research are taken from al-quran.info.com, the trusted site for Qur’an online translation and commentary. The method used in this research is descriptive qualitative. Based on the analysis, the findings indicate that four sentence types (declarative, imperative, exclamatory, and interrogative) appear in the Surah Qaf English translation with different number of occurrences. This research is also conducted to find out the constituent structure of each sentence type. The results also show that each sentence type has a distinctive pattern of constituent and grammatical structure.
Keywords: syntactic analysis, sentence types, quranic translation
Abstrak: Penelitian ini merupakan sebuah studi analitik yang merujuk pada terjemahan Al Quran dalam Bahasa Inggris. Penelitian ini bertujuan untuk menganalisis struktur konstituen tipe-tipe kalimat yang ada pada terjemahan Surah Qaf dalam Bahasa Inggris oleh Muhammad Taqiudin Al Hilali dan Muhammad Muhsin Khan. Singkatnya, penelitian ini bertujuan untuk mendeskripsikan dan menganalisis secara sintaksis tipe-tipe kalimat yang ditemukan di hasil terjemahan tersebut. Data penelitian ini diambil dari al-quran.info.com, sebuah situs terpercaya khusus terjemahan dan tafsir online Al Quran. Metode yang digunakan adalah metode deskriptif kualitatif. Berdasarkan hasil penelitian, terdapat empat tipe kalimat dengan frekuensi yang berbeda-beda yang ditemukan dalam hasil terjemahan Surah Qaf, antara lain deklaratif, imperatif, seruan, dan interogatif. Hasil penelitian menunjukkan bahwa tiap tipe kalimat memiliki tipe konstituen dan struktur tata bahasa tersendiri.
Kata kunci: Analisis sintaksis, tipe kalimat, terjemahan Alquran
40
Leaman, Oliver. "The Lamp of Mysteries: A Commentary on the Light Verse of the Quran (review)." Philosophy East and West 63, no. 1 (2013): 99–101. http://dx.doi.org/10.1353/pew.2013.0000.
Full text
41
Hudaya, Hairul. "VALIDITAS PENAFSIRAN DALAM TAFSĪR BI AL-MA’TSŪR." Jurnal Ilmiah Ilmu Ushuluddin 14, no. 2 (March 7, 2016): 93. http://dx.doi.org/10.18592/jiu.v14i2.688.
Full textAbstract:
There are three methods of interpretation used by commentators to interpret the Quranic verses, by riwayah, knownas tafs bi al-mats, by logic known as tafs bi al-rayi and by al-isyi. From three methods of interpretation, according to Ibn Taymiyyah, tafs bi al-mats is the best method and valid. It is based on the belief that knows themeaning of the verse is Allah, the Prophet, and his companions. In fact, the commentary by al-mats, not the wholeverse is interpreted by the Prophet, or friends but the majority carried out by commentators with ijtihadnya in placingthe Quran, Hadith and friends opinion when interpreting a verse. Thus, differences in interpretation among commentatorsbi al-mats can not be avoided. In case of Abrahams son who was sacrificed, for example, between al-Thabari, Ibn Kats and Ibn Athiyyah had different opinions and attitudes of understanding of the verses. Whiletheir interpretation is called tafs bi al-mats. Their different opinions indicate that al-tafs bi al-mats also needa review of the validity, especially related to commentators thought in placing the explanation of Quran itself,Hadith and opinion in interpreting the Quranic verses.
42
Mir, Mustansir. "Towards Understanding the Qur'an Translation of Mawdudi's Tafhim al-Qur'an." American Journal of Islam and Society 7, no. 2 (September 1, 1990): 257–58. http://dx.doi.org/10.35632/ajis.v7i2.2794.
Full textAbstract:
Sayyid Abul A'la Mawdudi's multi-volume Tafhim al-Quran is a majorQur'an commentary of the twentieth century. Written over a period of aboutthirty years, the work runs the gamut of Qur'anic-and Islamic-thought anddoctrine, and is the magnum opus of a writer called by Wilfred CantwellSmith "the most systematic thinker of modern Islam." As such, Tafhim isan important work. An English translation exists, but clearly there was aneed for a new translation, and that is what Zafar Ishaq Ansari attemptsto provide in Towards Understanding the Qur'an, of which two volumes,covering the first six surahs of the Qur'an, have so far been published.Ansari's translation may be called "authorized" in that it was the author'swish that Ansari render Tafhim into English. The translation reads quite well.Being intimately familiar with Mawdiidi's style, and being a writer of reputein his own right, Ansari has done a good job of rendering Tafhim into English.Besides possessing a high degree of readability, the work has other notablefeatures. The translator has furnished complete documentation for thequotations in the original work, including all ahadith, and, while retainingand translating the highly useful subject index of the Urdu original, has addeda glossary of terms, biographical notes, a bibliography, and a general index.On occasions, alternative interpretations, offered by other scholars, are noted(e.g. of the object pronoun in ya'rifanahu in the Qur'an, 2:146 [TowardsUnderstanding the Quran, 1:125), or of alladh'ina yakhafana in 5:23 [ibid.,2:151, n. 451), the reasons for the use of certain Islamic terms by Mawdudi(e.g. "caliphate" for pre-Islamic kingships, etc. [2:153]) are given, and termsand expressions which an Urdu reader would understand because of hisparticular cultural background are explained for the English reader. The amountof such notes and explanations seems to increase in Volume 2.A few problems may be noted. Here and there certain portions of theoriginal text are not translated. From the author's Preface and Introductionespecially, several paragraphs have been left out. While every attempt is madeto convey the general meaning of the parts omitted, the omissions in somecases are not indicated. Unlike the Biographical Notes, the Glossary of Terms,found in each volume, is not meant to be cumulative. There are, however,some repetitions in the Glossary of Vol. 2 (e.g. Ahl al-Dhimmah, Din, Hadith, ...
43
Anwar, Saiful. "Internalisasi Nilai Pendidikan Akhlak dalam Surat Al-Hujurat Ayat 11-13 Menurut Tafsir fi Zilalil Qur'an." JIE (Journal of Islamic Education) 6, no. 1 (April 5, 2021): 1. http://dx.doi.org/10.52615/jie.v6i1.190.
Full textAbstract:
This study examines the implementation of moral education in QS. Al-Hujurat verses 11-13 in Sayyid Qutb's Tafsir Fi Zilalil Quran. The purpose of this research is to describe the messages and values of moral education as contained in the letter Al-Hujurat verses 11-13. The benefits of this research are theoretically expected to provide a small contribution of thought or input that is useful for Islamic education, while practically this research is expected to provide a little contribution of thought, especially for researchers and readers in general in understanding the contents of the content or values in the letter. Al-Hujurat verses 11-13. The data collection method in this thesis research is a qualitative method through searching data or library research, library data collection methods, reading and processing research materials. The source of the commentary book Fi Zhilalil Qur'an is supported by secondary sources which are related to the problem. Based on the results of research and data analysis, it can be concluded that: The values of moral education contained in the Al-Hujurat verse 11-13 in the interpretation of Fi Zhilalil qur'an, namely the prohibition of making fun of, criticizing, calling badly, haram and prejudice , backbiting, finding fault with others and equality and ta'aruf. The study found that there are three types of interpretation used by sayyid qutub. The methods used are takhalli, tahalli and tajalli.
44
Anwar, Saiful. "Internalisasi Nilai Pendidikan Akhlak dalam Surat Al-Hujurat Ayat 11-13 Menurut Tafsir fi Zilalil Qur'an." JIE (Journal of Islamic Education) 6, no. 1 (April 5, 2021): 1. http://dx.doi.org/10.29062/jie.v6i1.190.
Full textAbstract:
This study examines the implementation of moral education in QS. Al-Hujurat verses 11-13 in Sayyid Qutb's Tafsir Fi Zilalil Quran. The purpose of this research is to describe the messages and values of moral education as contained in the letter Al-Hujurat verses 11-13. The benefits of this research are theoretically expected to provide a small contribution of thought or input that is useful for Islamic education, while practically this research is expected to provide a little contribution of thought, especially for researchers and readers in general in understanding the contents of the content or values in the letter. Al-Hujurat verses 11-13. The data collection method in this thesis research is a qualitative method through searching data or library research, library data collection methods, reading and processing research materials. The source of the commentary book Fi Zhilalil Qur'an is supported by secondary sources which are related to the problem. Based on the results of research and data analysis, it can be concluded that: The values of moral education contained in the Al-Hujurat verse 11-13 in the interpretation of Fi Zhilalil qur'an, namely the prohibition of making fun of, criticizing, calling badly, haram and prejudice , backbiting, finding fault with others and equality and ta'aruf. The study found that there are three types of interpretation used by sayyid qutub. The methods used are takhalli, tahalli and tajalli.
45
Arifin, Moch. "TELAAH AWAL ATAS TAFSIR JĀMI’ AL-BAYĀN MIN KHULĀṢAH SUWAR AL-QUR`ĀN KARYA KH. MUHAMMAD BIN SULAIMAN (1329 – 1412 H/ 1911-1991 M)." AL ITQAN: Jurnal Studi Al-Qur'an 2, no. 2 (August 16, 2016): 43–62. http://dx.doi.org/10.47454/itqan.v2i2.37.
Full textAbstract:
Jāmi’ al-Bayān min Khulāṣah Suwar al-Qur`ān by KH. Muhammad bin Sulaiman (1329 - 1412 H) Solo, Central Java, is one piece of exegesis work among the others in Indonesia which is not well-known by public. This study is aimed at introducing this exegesis work, through some topics raised here, namely the background or history of the writing, the exegesis methods, sources, systematics, and the contribution of Jāmi’ al-Bayān min Khulāṣah Suwar al-Qur`ān in Indonesia. This study is relevant as to bring this work to the surface to be known by the public. This study concludes that Jāmi’ al-Bayān min Khulāṣah Suwar al-Qur`ān is considered unique. The style of exegesis which KH. Muhammad initiated is in the form of concise commentary points as global essence of the verses. Furthermore, what makes this work of exegesis interesting is the sources of exegesis which are always present in the end of every commentary. To KH. Sulaiman, sanad is prioritized in keeping the orthodoxy of the Qur’anic exegesis.Key words: Jami’ al-Bayan min Khulasah Suwar al-Quran, introduction, related topics.
46
Haryono, Andy. "Analisis Metode Tafsir Muhammad Ash-Shabuni dalam Kitab rawâiu’ al-Bayân." Wardah 18, no. 1 (September 27, 2017): 48. http://dx.doi.org/10.19109/wardah.v18i1.1432.
Full textAbstract:
When tafseer has not become a separate science, then one of the functions of the Messenger of Allah is being in the midst of companions is to clarify the meaning of the Qur'anic verse that is indeed necessary to explain. There are at least two patterns of tafsir development at that time, the first, companions r.a. were reading and listening to the Quran then they understood the laws, second, Messenger of Allah explained the meaning of the Qur'anic verse accordance with the thinking capacity of the Companions. According to some experts, meodel interpretation of the Messenger of Allah. in answering the questions of the Companions-radliyallahuanhum-in those days have not been written. However, at the end of the life of the Messenger of Allah. has begun to be written down. The testimonies of the Messenger of Allah which were not written was feared that would be mixed among the Koran, the hadith and others. This study attempted to understand the rules of exegesis of Muhammad Ash Shabuni in his commentary Rawa'iu al-Bayan fi Tasair Ayat al-Ahkam min Al-Qur'an. By using the literature study approach, this study in addition to revealing the method of interpretation, also describes the findings and contributions of thought that became one of the references in the science of exegesis.
47
Sperl, Stefan. "Scripture and modernity. Editorial preface." Bulletin of the School of Oriental and African Studies 71, no. 2 (June 2008): 179–87. http://dx.doi.org/10.1017/s0041977x08000487.
Full textAbstract:
Religious scripture in all cultures where it exists is habitually seen as the repository of Truth. It often explicitly claims this distinction for itself and offers explanations, instructions and promises which those who are “of the truth” – namely its followers – are encouraged to accept and make their own. A closer look at the exegetical traditions spawned by religious scripture in any of the great cultures shows, however, that the truth scripture purports to bring is far from easy to circumscribe. In fact, the ultimate elusiveness of the full and true meaning of scripture often becomes an article of faith in itself. With respect to the Quran, for instance, the elucidation of the first sura alone would, according to a saying attributed to the Caliph ‘Alī, require seventy camel loads of commentary.
48
BERG, HERBERT. "WALID A. SALEH, The Formation of the Classical Tafsīr Tradition: The Quran Commentary of al-Thalabi (d. 427/1035), Texts and Studies on the Quran (Leiden: Brill, 2004). Pp. 277. $122.00." International Journal of Middle East Studies 37, no. 4 (September 23, 2005): 617–19. http://dx.doi.org/10.1017/s0020743805242228.
Full text
49
Pratama, Ervan Saleh. "Hubungan Guru dan Murid dalam Pendidikan Agama Islam Menurut Kajian Q.S. Al-Kahfi Ayat 65-70." Tadabbur: Jurnal Peradaban Islam 2, no. 2 (November 10, 2020): 333–48. http://dx.doi.org/10.22373/tadabbur.v2i2.27.
Full textAbstract:
The research is based on the writer's interest in knowing how exactly the relationship between a teacher and student in the Quran perspective. The author uses Q.S. Al-Kahf verses 65 to 70 as a material to explore and extract due to its excellent educational encounter value in it. This thesis aims to find; Teachers' rights and obligations, pupil’s rights and obligations, both characters and their relationship behavior in the verses of Moses and Khidir action as mentioned in verses 65-70. This research is based on library research (Library Research) with primary data sources contains books of classical commentary and contemporary interpretation, while secondary data consists of educational books that discuss teacher-student relationships. Furthermore collected data is analyzed by using tahlili commentary method. The author finds that: the teacher-student relationship in the verses is a relationship based on close friendship relations with maintained ethical values and mutual understanding. Similarly, students are expected to understand the rights of teachers and should uphold the rights of teachers. The relationship model is essential to be well implemented in today's education system. Given the decline of student's ethics and also the presence of teachers who are less aware of their responsibilities. It is clear it is time to apply the concept of teacher-student relationship as in al-kahf verses 65 to 70.
50
Khan, Gul Baz, and Dr Abdul Qadoos . "احمد بن مصطفیٰ المراغی کی تفسیر’’المراغی‘‘(سورۃ البقرۃ) میں وارد احادیث نبوی ﷺ کا علمی جائزہ." rahatulquloob 3, no. 2(2) (December 10, 2019): 270–80. http://dx.doi.org/10.51411/rahat.3.2(2).2019.219.
Full textAbstract:
Tafseer Maraghi by Ahmad bin Mustafa Almaraghi (1883-1952) is well known classical commentary of the Quran written in Arabic .The researcher has selected Ten Ahadith in sura Albaqara which are quoted by Ahmad bin Mustafa Almaraghi in Tafseer-e-Maraghi. The main objective of the research is to analyze the ahadith to analyses the sahih (authentic), hasan (good) and dha،if (weak). Therefore it is necessary to examine both elements of hadith, sanad (،chain، of the narrators) and matn (the wording of hadith). Early religious scholars stressed the importance of the sanad (chain of the narrators). Abd Allah ibn al-Mubarak said, "The isnad is from the religion; were it not for the isnad anyone could say anything they wanted. This article is to bring in the knowledge of the student, teachers and religious clerics, the authentic proof regarding the ahadith of sura Al baqara .The study is qualitative in nature and it needed extensive desk study.The reliance of the hadith specialists upon isnad in determining the sahih (authentic, hasan (good) and dha،if (weak). The conclusion of this article based upon the research and finding of the wellknown classical researchers (aima jarrah wa Ta’deel) in field.