基于dawam raharjo的社会解释的关键概念的新范式

Miftahul Janah, H. Haerudin
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引用次数: 0

摘要

在解释《古兰经》时,穆法西尔需要一个范例和基础,作为他参考的程序和阶段。本文试图探讨Dawam Rahardjo在《Ensiklopedi al- quuran: Tafsir social Berdasarkan Konsep-Konsep Kunci》一书中提出的解释范式和概念,即al-Fātiḥah作为概括的古兰经。本研究的两个目标,首先,使al-Fātiḥah成为范式的论点以及这些论点可以被证明的程度。其次,通过定位al-Fātiḥah作为古兰经解释范式的步骤、系统和形式及其不足。本研究采用描述性分析的图书馆研究形式,并采用内容分析作为分析方法。这个讨论的结论是,古兰经有两节经文,即QS。阿里·伊姆兰(03):07和QS。al-Hijr(15): 87作为基础,形成了al-Fātiḥah作为古兰经解释范式的三个概念框架,即ummu al-kitab一词作为古兰经的归属al-Fātiḥah,两个ummu al-kitab称为muḥkām,最后一个术语al-sab'u al-maṡāni也被理解为al-Fātiḥah。所建立的论点的弱点在于对muḥkām或mutasyabh的重新定义没有明确的标准和参考。而这一概念的解释形式以系统的主题呈现形式结束,分为两个步骤或程序,即从苏拉al-Fātiḥah的关键术语(归纳)出发,从苏拉al-Fātiḥah以外的术语开始,然后返回苏拉al-Fātiḥah(演绎)。第一个步骤在发展进化维度方面有困难,而第二个步骤将非常主观,因为很难将解释的经文与苏拉al-Fātiḥah中的术语相匹配。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
THE NEW PARADIGM OF SURAH AL FATIHAH BASED ON THE KEY CONCEPTS OF SOCIAL INTERPRETATION OF DAWAM RAHARJO
When interpreting the Qur'an, a mufassir needs a paradigm and a foundation as the procedures and stages that become his reference. This paper attempts to discuss the paradigm and concept of interpretation promoted by Dawam Rahardjo, namely al-Fātiḥah as the Qur'an in a nutshell which is contained in the work of the Ensiklopedi Al-Quran: Tafsir Sosial Berdasarkan Konsep-Konsep Kunci. Two objectives in this study, first, the arguments that make al-Fātiḥah a paradigm and the extent to which these arguments can be justified. Second, steps, systematics and forms of interpretation by positioning al-Fātiḥah as a paradigm and its shortcomings in interpreting the Qur'an. This research is in the form of library research in the form of descriptive-analysis and uses content analysis as the analytical method used. This discussion concludes that there are two verses of the Qur'an, namely QS. Ali Imran (03): 07 and QS. al-Hijr (15): 87 as the basis and form three conceptual frameworks of al-Fātiḥah as a paradigm of interpretation of the Qur'an, namely the term ummu al-kitab as the attribution of surah al-Fātiḥah, the two ummu al-kitab referred to as muḥkām and the last term al-sab'u al-maṡāni which is also understood as al-Fātiḥah. The weakness in the argument that is built is in the redefinition of muḥkām or mutasyabīh which do not have clear standards and references. While the form of interpretation with this concept ends with a systematic form of thematic presentation with two steps or procedures, namely departing from the key terms in Surat al-Fātiḥah (inductive) and starting from other than Surat al-Fātiḥah then returning to Surat al-Fātiḥah (deductive). The first procedure has difficulties in developing the -evolutionist dimension-, while the second procedure will be very subjective because of the difficulty of matching the interpreted verse with the terms in Surah al-Fātiḥah.
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