The Meaning Of Tabarruj In The Perspective Of Indonesian Mufasirs (Schleiermacher Hermeneutics Analysis)

Eka Prasetiawati
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Abstract

This article discusses tabarruj  from the perspective of Indonesian mufasirs. Nowadays, women are often considered tabarruj  when they leave the house adorned. However, not all women understand this. As a first step in contributing to the existing problems, we try to respond to the phenomenon with theological glasses, namely contextual interpretation of tabarruj  verses. However, we limit this research to QS. al Nur [24] : 31, QS. al Nur [24] : 60 and QS. al Ahzab [33] : 33 by Hamka and Bisri Mustafa. The method used is thematic method by making Schleiermacher's hermeneutics as the analysis knife. This research looks for how the Indonesian mufasir views tabarruj  and what if the interpretation is read through Schleiermacher's hermeneutic criticism. The result of this study is the concept of tabarruj  according to the interpretation of Hamka and Bisri Mustafa is that it does not stop at the meaning of adornment. But more than that, both of them present the context of adornment that should be done by a woman. So if you look at the current social setting in Indonesia, this interpretation is still relevant to be applied.
印尼穆法希尔眼中的塔巴尔鲁吉(Tabarruj)的含义(施莱尔马赫诠释学分析
本文从印尼穆法希尔的角度讨论了 tabarruj。现如今,当女性打扮得花枝招展地离开家时,她们通常会被认为是 "塔巴鲁吉"(tabarruj)。然而,并非所有妇女都能理解这一点。作为解决现有问题的第一步,我们尝试用神学的眼光来看待这一现象,即对 tabarruj 经文的语境解释。不过,我们的研究仅限于哈姆卡和比斯里-穆斯塔法所著的《古兰经》[24]:31、《古兰经》[24]:60 和《古兰经》[33]:33。使用的方法是专题法,以施莱尔马赫的诠释学为分析工具。本研究探讨印尼穆法希尔如何看待 "塔巴尔鲁吉",以及如果通过施莱尔马赫的诠释学批评来解读 "塔巴尔鲁吉 "会如何。研究结果表明,根据哈姆卡(Hamka)和比斯里-穆斯塔法(Bisri Mustafa)的解释,"塔巴尔鲁吉"(tabarruj)的概念并不仅限于装饰的含义。不仅如此,两人还介绍了女性应进行装饰的背景。因此,从印尼当前的社会环境来看,这一解释仍然适用。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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