The Influence of Hermeneutics in Double Movement Theory (Critical Analysis of Fazlurrahman's Interpretation Methodology)

Nugroho, Kharis; Kiram, Muhammad Zawil; Andriawan, Didik

doi:10.23917/qist.v2i3.2531

Cited by 11 publications

(6 citation statements)

References 18 publications

(20 reference statements)

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“…The Qur'an explains that in the time of Prophet David, iron was used for defense and protection of the country and believers from the interference of people who did not like the existence of monotheism [32] [33]. So, from this story strengthens about Allah's intention to create iron as in Qs Saba verse 10, namely to maintain the existence of shiar and tawhid treatise.…”

Section: Dmentioning

confidence: 98%

“…From the above information it can be indirectly understood that Allah has taught the Prophet how to process iron to be used as armor starting from burning it with fire and then forming as desired, as ar-Razi said that the first to make armor, then humans learned how to make it from it was David (as), then humans inherited each other for generations, Blessings are evenly felt by all those who fight until the end of time. So they should thank Allah Almighty for this blessing, therefore Allah declares, "Then let you be grateful" that is, thank Allah for the ease given to you in this work [33].…”

Section: ‫ج‬ ‫اا‬ ‫ي‬mentioning

confidence: 99%

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THE TERM AL-HADID IN CLASSICAL AND CONTEMPORARY INTERPRETATION (COMPARATIVE STUDY OF THE QUR'AN & ITS TAFSEER AND TAFSIR MAFATIH AL GHAIB)

Milsih,

Fitri,

Masuwd

2022

QiST

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This prompted the author to put forward how the interpretation of verses related to Al-Hadid in the Koran according to the book of the Koran and its Tafsir by the Ministry of Religion of the Republic of Indonesia as a book of contemporary commentaries and Mafatih al-Ghaib by ar-Razi as a classical commentator. The goal is how to analyze the similarities and differences in the interpretation of the Koran and its Tafsir and Mafatih al-Ghaib. The type of research that the author uses is (Library Research) which is qualitative in nature which originates from the Koran, commentary books and books related to the studies that the author examines. The results of this study indicate that the similarities between the Qur'an and its Tafsir and Mafatih al-Ghaib in interpreting Qs al-Isra verse 50, Qs al-Kahf verse 96, Qs al-Hajj verse 21, Qs Saba verse 10 and Qs al-Hadid verse 25 are both explain the utilization of iron. Meanwhile, the difference is found in Qs al-Hadid verse 25, Qs al-Kahf verse 96 and Qs Saba verse 10. According to the Qur'an and its interpretation, iron is one of the elements that functions to transport acids from the lungs to all body tissues, known as iron. Meanwhile, ar-Razi interprets Qs al-Hadid verse 25 that iron is a weapon that can uphold justice and become a sanction for those who violate Islamic law. Then ar-Razi interprets Qs al-Kahf verse 96 that it is a miracle given by Allah to Zulkarnain and finally in Qs Saba verse 10 ar-Razi explains that the iron has been heated with a very hot hell fire.

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Section: Dmentioning

confidence: 98%

Section: ‫ج‬ ‫اا‬ ‫ي‬mentioning

confidence: 99%

THE TERM AL-HADID IN CLASSICAL AND CONTEMPORARY INTERPRETATION (COMPARATIVE STUDY OF THE QUR'AN & ITS TAFSEER AND TAFSIR MAFATIH AL GHAIB)

Milsih,

Fitri,

Masuwd

2022

QiST

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“…[13] This paper discusses the permissibility of pig organ transplantation in humans with technological advances. According to him, the difference in Mufassir greatly affects the conceding factor such as the mufassir Muhammad Abduh and Ar-Razi who said that the redaction of meat in verse Al Baqarah 173 covers the entire use of pig organs [14] [15]. Another case with Wahbah Zuhaili, Al Qurtubi and Abu Haneefa is a hanafiyyah scholar who stated that in the time of the Prophet pig hair was often used for sewing so if it was urgent, it could be done.…”

Section: A Interpretation Of Qs Al-baqarah [2]:173mentioning

confidence: 99%

Roland Barthes' Semiotic Analysis of the Meaning of Haram in the Quran

Makarim,

Rahayu,

Mardi

2023

QiST

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The purpose of this research is to find meanings that are in accordance with the context of meaning at the time when the Qur'an was revealed and take the main message (significance) contained in the meaning to be contextualized in the present with appropriate meaning. Through the existing problem the word haram is often interpreted as a word prohibition, this understanding starts from the meaning of haram in the translation of the Qur'an itself but in fact the word haram itself has another meaning when presented in a textually different letter metamorphose. This research will be presented through Roland Barthes' linguistic semiotics research method by examining the word haram through a Semiotics approach. This analysis will be through the search for the meaning of Connotation and Denotation which explains the disclosure of myths behind a sign or writing. The results of this study produced an analysis of new meanings related to the word haram. This haram word algorithm changes its nature depending on the text and context of the verse. Not when haram is said to be a prohibition, but in this myth it turns out to have other meanings such as haram is an antonym of the word halal which means halal is in its place, while haram is not a prohibition but not in its place or limitation.

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“…According to him, these three verses have nuances of brotherhood (silaturahim), humanist, and lay all the foundations of social life in one creation. Likewise with the verses after it, namely the 4th, 5th and 6th verses [61]. The disclosure of alms and dowry, as well as the care and maintenance of orphans' property is a theme that boils down to how to protect orphans which is an indicator for the principles of brotherhood, humanism and brotherhood in Islam [62].…”

Section: Examples Of Interpretation Of Qur'anic Verses On Polygamy By...mentioning

confidence: 99%

Limiting the Number of Polygamies to Realize Economic Justice: A Hermeneutic Analysis of Muhammad Syahrur

Saprudin,

Junaedi,

Kerwanto

et al. 2023

QiST

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Looking at the times, humanitarian problems have developed so complex, ranging from genetics, space exploration, education, interfaith relations, gender issues, human rights, and so on. The rapid development of the times makes Islamic sciences inevitably have to follow the flow of the times, and without exception the science of interpretation. The science of interpretation is required to always develop in the face of the complexity of humanitarian problems. It was here that the idea of the use of hermeneutics became a necessity for today's interpreters. Hermeneutics as a methodology in the interpretation of the Quran is considered quite important and urgent to do because hermeneutics does not only speak at the level of the text alone but also considers the context and role of subjectivity of an interpreter, so that by using the method of hermeneutics, interpretation or study of the Quran is expected to be able to become an actual contextual and answer the challenges of the times. The problem in this study is how Muhammad Syahrul's hermeneutic method in interpreting Quranic verses about Polygamy. The purpose of the study was to know and analyse Muhammad Shahrur's hermeneutics in interpreting Qur'anic verses about polygamy. The research method used in writing this paper is a qualitative research method through library research or literature review method using descriptive analysis writing method. The results showed that using his Limit Theory (Nadzariyah al-Hudud), Syahrur tried to reconstruct the understanding of polygamy by using quantity and quality standards together. In terms of quantity, the minimum standard limit for a person to marry is once (one wife), and the maximum limit is four wives. Islam allows a person to marry 4 (four) people together (polygamy), but in quality it is necessary to distinguish between the status of the first wife and the status of the second, third and fourth wives. For first wives (first marriages) one can marry a woman who is a virgin or widow whether or not she has children, but in a second, third, and/or fourth marriage (polygamy), the wife must be widowed and have orphans. So one cannot marry all one's wives in virgin condition, but on the contrary it is quite possible one marries wives who are all widows. This is in accordance with the main purpose of polygamy, which is to provide protection and protection and ensure the welfare and happiness of orphans living in intact families so as not to become homeless and avoid juvenile delinquency.

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The Influence of Hermeneutics in Double Movement Theory (Critical Analysis of Fazlurrahman's Interpretation Methodology)

Cited by 11 publications

References 18 publications

THE TERM AL-HADID IN CLASSICAL AND CONTEMPORARY INTERPRETATION (COMPARATIVE STUDY OF THE QUR'AN & ITS TAFSEER AND TAFSIR MAFATIH AL GHAIB)

THE TERM AL-HADID IN CLASSICAL AND CONTEMPORARY INTERPRETATION (COMPARATIVE STUDY OF THE QUR'AN & ITS TAFSEER AND TAFSIR MAFATIH AL GHAIB)

Roland Barthes' Semiotic Analysis of the Meaning of Haram in the Quran

Limiting the Number of Polygamies to Realize Economic Justice: A Hermeneutic Analysis of Muhammad Syahrur

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