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Journal articles on the topic 'Interpretation'
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M. Manullang, E. Fernando. "PENAFSIRAN TELEOLOGIS/SOSIOLOGIS, PENAFSIRAN PURPOSIVE DAN AHARON BARAK: SUATU REFLEKSI KRITIS." Veritas et Justitia 5, no. 2 (December 27, 2019): 262–85. http://dx.doi.org/10.25123/vej.3495.
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Teleological interpretation is construed the same as sociological interpretatio, because it cores on the intention and purpose in making a rule. Such interpretation is also known as purposive interpretation. However, unlike the teleological and purposive interpretations known in the continental and common law legal traditions, Aharon Barak proposed his version of purposive interpretation. This article seeks to explain as simple as possible what teleological interpretation, sociological interpretation, purposive interpretation within the common law tradition and purposive interpretation according to Aharon Barak.
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Bowers, C. A. "Interpretations of an Interpretation." American Journal of Education 93, no. 4 (August 1985): 511–17. http://dx.doi.org/10.1086/443820.
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Mukhlis, Febri Hijroh, and Umi Mahmudah. "Karakteristik Ensiklopedi Al-Qur’an Dawam Raharjo." QOF 5, no. 2 (December 15, 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 science of interpretation of Dawam Raharjo. This paper is a literary study, the focus is on the study of interpreters with a descriptive-analytical approach. The result is that Dawam Raharjo's interpretation uses the thematic method. His interpretation includes twenty-seven socio religious themes. According to him, the Qur'an has a social-societal dimension; consequently, its interpretation tends to be social based on this premise. In addition to emphasizing the social dimension of the interpretations, the themes of the interpretations also emphasize the themes of nationality and Indonesian-ness. The effort made by Dawam Raharjo to interpret the Qur'an is intriguing because the tendency of interpretation is identical to a comprehensive interpretation; Dawam provides a thematic interpretation with a real them
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Kordela, Marzena. "Aksjologiczna wykładnia prawa." Przegląd Prawa i Administracji 110 (November 30, 2017): 149–58. http://dx.doi.org/10.19195/0137-1134.110.11.
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AXIOLOGICAL INTERPRETATION OF LAWBoth derivative and clarification conceptions of legal interpretation specify among basic types, linguistic, functional and systematic interpretations. This catalogue does not include axiological interpretation as aseparate category. Nevertheless, in the derivative theory, values make up afundamental and in its initial version — even sole and unique element of functional interpretation, whereas in the clarification theory in the same type of interpretation they are on apar with many other elements, such as e.g. type of political system or economic phenomena. In light of greater importance attached to values in the collection of interpretational arguments, primarily in the connection with constitutional interpretation, it seems justifiable to extract atype of axiological interpretation from functional interpretation. Then, its main task would be to define aset of values qualified as the axiological system of the legislator, to extract values that are legally binding legal values, to take a stand about the degree of value objectivity as recreated by the interpreter by means of rational interpretational methods, or created, at least to acertain degree, by him, and to construct aset of axiological rules of interpretation, accommodating value specificity, such as e.g. their immanent conflicting nature, gradable character, or the necessity of applying abalancing procedure in an eventuality of acollision occurring between them.
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Schäfer, Martin, and Melanie J. Bell. "Constituent polysemy and interpretational diversity in attested English novel compounds." Semantics and Psychology of Complex Words 15, no. 1 (October 30, 2020): 42–61. http://dx.doi.org/10.1075/ml.00013.sch.
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Abstract We explore variation in the interpretation of attested novel compound nouns in English, especially the contribution of constituent polysemy to this diversity. Our results show that effects of polysemy are pervasive in compound interpretation, contributing both to interpretational diversity and to perceived difficulty of interpretation. The higher the uncertainty about the concept represented by the head noun, based on existing compounds with that head, the greater the diversity of interpretations across speakers and the more difficult, on average, they find it to come up with a meaning.
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Eagle, Morris N. "Interpreting Interpretation." Journal of the American Psychoanalytic Association 71, no. 6 (December 2023): 1175–210. http://dx.doi.org/10.1177/00030651241238325.
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Interpretation of the latent meaning of manifest content is the core of the traditional approach to psychoanalytic treatment. The main purpose of such interpretation is to enhance the patient’s self-knowledge, in particular his or her awareness of unconscious wishes and their embeddedness in inner conflicts. An assumption of classical psychoanalysis is that veridical interpretations—as Freud put it, interpretations that tally with what is real in the patient—will be especially effective therapeutically. These basic assumptions have been called into question, as reflected in such concepts as “narrative truth” and the overriding importance of the patient’s “assured conviction” regarding interpretations. Also called into question is the therapeutic value of “deep” interpretations intended to uncover repressed impulses. To an important extent, these have been replaced by interpretations of defensive processes just below the surface of consciousness, and interpretations that make connections among different experiences, both of which are intended to help the patient understand how his or her mind works. There is also an increased emphasis on nonsemantic aspects of interpretation, as well as some degree of skepticism toward the therapeutic value of interpretation itself, along with an increased emphasis on the implicit interpretive aspects of the therapeutic relationship. Finally, representative research is presented on the relation between transference interpretation and therapeutic outcome.
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Duderija, Adis. "Pre Modern and Critical Progressive Methodologies of Interpretation of the Qur’an and the Sunnah." JOURNAL OF QUR'AN AND HADITH STUDIES 1, no. 2 (December 20, 2012): 181–95. http://dx.doi.org/10.15408/quhas.v1i2.1323.
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In this article I will identify and discuss the interpretational assumptions of two contemporary interpretational approaches to the interpretation of the Qur’a>n and Sunna that I refer to as premodern and critical progressive and explain their interpretational assumptions and implications. I will then discuss how these differences in interpretational mechanisms result in very different interpretations of verses to Qur’anic pertaining to husband’s unilateral right to divorce.
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Feil, Sebastian, and Alin Olteanu. "Abduction, Hermeneutics, and the Interpretation of Interpretations." Human Arenas 1, no. 2 (March 26, 2018): 206–22. http://dx.doi.org/10.1007/s42087-018-0013-y.
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Salemink, Elske, Paula Hertel, and Bundy Mackintosh. "Interpretation training influences memory for prior interpretations." Emotion 10, no. 6 (December 2010): 903–7. http://dx.doi.org/10.1037/a0020232.
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Stierle, Karlheinz. "Interpretations of Responsibility and Responsibilities of Interpretation." New Literary History 25, no. 4 (1994): 853. http://dx.doi.org/10.2307/469378.
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Schaaf, Alexander, and Clare E. Bond. "Quantification of uncertainty in 3-D seismic interpretation: implications for deterministic and stochastic geomodeling and machine learning." Solid Earth 10, no. 4 (July 5, 2019): 1049–61. http://dx.doi.org/10.5194/se-10-1049-2019.
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Abstract. In recent years, uncertainty has been widely recognized in geosciences, leading to an increased need for its quantification. Predicting the subsurface is an especially uncertain effort, as our information either comes from spatially highly limited direct (1-D boreholes) or indirect 2-D and 3-D sources (e.g., seismic). And while uncertainty in seismic interpretation has been explored in 2-D, we currently lack both qualitative and quantitative understanding of how interpretational uncertainties of 3-D datasets are distributed. In this work, we analyze 78 seismic interpretations done by final-year undergraduate (BSc) students of a 3-D seismic dataset from the Gullfaks field located in the northern North Sea. The students used Petrel to interpret multiple (interlinked) faults and to pick the Base Cretaceous Unconformity and Top Ness horizon (part of the Middle Jurassic Brent Group). We have developed open-source Python tools to explore and visualize the spatial uncertainty of the students' fault stick interpretations, the subsequent variation in fault plane orientation and the uncertainty in fault network topology. The Top Ness horizon picks were used to analyze fault offset variations across the dataset and interpretations, with implications for fault throw. We investigate how this interpretational uncertainty interlinks with seismic data quality and the possible use of seismic data quality attributes as a proxy for interpretational uncertainty. Our work provides a first quantification of fault and horizon uncertainties in 3-D seismic interpretation, providing valuable insights into the influence of seismic image quality on 3-D interpretation, with implications for deterministic and stochastic geomodeling and machine learning.
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Thaib, Zamakhsyari Hasballah. "Impact of Scientific Findings on the Interpretation of the Holy Qrʼan." Advances in Social Sciences Research Journal 10, no. 7 (July 29, 2023): 373–88. http://dx.doi.org/10.14738/assrj.107.15098.
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This paper aims to analyze the effect of scientific findings on the interpretation of the Qur'an. As the greatest miracle of the prophet Muhammad PBUH, the miracles of the Qur'an are not limited to a certain time and form or type. As divine words, there can be no conflict between true scientific facts and the revelation of Allah who is all-true. The interpretation of Salaf ulamâ’ is not infallible, preserved from mistakes. Correcting their views does not mean demeaning or insulting their position. The scientific discoveries put forward by the experts today are still potentially wrong in the future, therefore the interpretation of the Qur'an with scientific discoveries should not be forced. There are six effects of scientific findings that have had on the interpretation of the Qur'an; (a) the scientific findings corroborate one of the opinions put forward by ulamâ and clarify it, (b) scientific discoveries explain in more detail the opinion of one interpretation, (c) scientific discoveries provide some new interpretations, and the new interpretation is the more stronger, (d) scientific discoveries provide some new interpretations in addition to the other existing interpretations, where existing interpretations do not mutually interpret. This new interpretation did not become diligent, (e) scientific discoveries provide a new interpretation, but the interpretation is not stronger than the other existing interpretations, so, it becomes a distorted interpretation, and (f) scientific discoveries provide some new interpretations, and these new interpretations can be used as a basis for weakening and rejecting existing interpretations.
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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 (June 6, 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 itself is an absolut truth from Allah.Meanwhile, interpretation is a truth from human in which the truth itself can be right or wrong. The similiar thing also happens inscience interpretation. It is an eloquent decisions though it has the mistakes.
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Zanitelli, Leandro Martins. "Interpreting Interpretation in Private Law." European Review of Contract Law 19, no. 1 (April 1, 2023): 57–75. http://dx.doi.org/10.1515/ercl-2023-2004.
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Abstract The article addresses the following question: why do we interpret private law? My aim is, first of all, to make use of the theory of interpretation presented by Ronald Dworkin in Justice for Hedgehogs (Dworkin 2011) to emphasize the methodological importance of this issue. Second, the article casts doubt on the thesis that different interpretations of private law – for example, the so-called structuralist interpretations and instrumentalist interpretations such as the economic analysis of law – are rival interpretations. Like Dworkin, I argue that it is our interpretive responsibilities that define whether or not two interpretations of the same object should be treated as rivals. These responsibilities, in turn, are measured in light of the purpose of the interpretation. The interpretation of private law is a peculiar case of legal interpretation because it is not eminently concerned with determining the content of that law. On the other hand, if justification is the point of interpreting private law, then there seems to be no reason why different interpretations should necessarily be interpretations in competition with each other. The justification of private law may depend on a plurality of normative injunctions being met, and the features by which private law satisfies these injunctions can be highlighted sometimes by one interpretation, sometimes by another.
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Rifai, B., D. S. Palupi, and M. F. Rosyid. "Wave-field interpretation of quantum mechanics." Journal of Physics: Conference Series 2596, no. 1 (September 1, 2023): 012043. http://dx.doi.org/10.1088/1742-6596/2596/1/012043.
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Abstract In this paper, we address a gap in the conventional interpretations of quantum mechanics, specifically the requirement for a more comprehensive description of particle and light phenomena. We introduce an alternative interpretation underpinned by the traditional mathematical framework of quantum mechanics, thus ensuring compatibility with established principles. Central to our proposition is the concept that particles and light fundamentally manifest as a ubiquitous wave field, each point of which is imbued with unique energy characteristics. This perspective provides a consistent resolution to the long-standing quantum measurement problem and offers a fresh lens through which to understand the intricacies of phenomena such as the double-slit experiment. Our proposed interpretational approach represents a crucial first step towards more comprehensive research, aiming to provide analytical proof and design experiments that verify this wave field interpretation.
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Zulaiha, Eni, Anindita Ahadah, and Andi Malaka. "Historical Development of Thematic Interpretation of al-Qur’an." Jurnal Iman dan Spiritualitas 1, no. 3 (July 19, 2021): 311–16. http://dx.doi.org/10.15575/jis.v1i3.13090.
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The discussion on the definition of thematic (maudu’i) interpretation or what is commonly called thematic interpretation is a product of interpretation that solves every existing problem. The periodization of the development of maudu’i interpretation is also an important thing that must be known and understood both among the academics of the interpretation of science and the general public. Especially among commentators, because by knowing the periodization, academics can find out the characteristics of the interpretation. There are still few articles that discuss the periodicity of maudu’i interpretations; therefore in this article, the author will discuss the development of maudu’i interpretations from time to time, where the forerunner of Maudu’i interpretations has existed since the time of the prophet. Still, Maudu’i interpretations that have been neatly arranged as new methodologies have been formed recently. Among the periods to be discussed are: Prophet Muhammad's Period, Classical/Mutaqaddimin Period (1-2 H / 6-7 AD), Medieval Period (3-9H/9-15M), and Modern-Contemporary Period (12th Century AD). 14H / 18-21 AD). What makes the difference in the development of maudu’i interpretation of the four phases is the methodology. More recently the science of interpretation is also growing, including maudu’i interpretation.
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Erlina, Lira, M. Hariyadi, and Said Agil Husin Munawwar. "Metodologi Tafsir Mukhtasar." ZAD Al-Mufassirin 4, no. 2 (December 30, 2022): 185–222. http://dx.doi.org/10.55759/zam.v4i2.77.
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The purpose of this study is to analyze the methodology of mukhtasar interpretation. This research uses library research methods with descriptive qualitative methods used in collecting various information from turâts and contemporary books to examine the epistemology of mukhtasar interpretations found how to determine the criteria for mukhtasar interpretation. The three ways are; first by paying attention to the quantity of an interpretation. Second; analyzed from the content of the interpretation. Third, the provisions of the scholars in assessing it. In this study, it was also found that the interpretation of mukhtasar when viewed from the source side consists of two forms; tafsir mukhtasar bi al-ma'tsûr and tafsir mukhtasar bi ar-ra'yi. The main source of mukhtasar interpretation in addition to the sources previously mentioned is the parent interpretation, namely the interpretations summarized by the mufasir. In terms of method, mukhtasar interpretation is a category of ijmâliy interpretations that interpret verses concisely and easily understood with two models of interpretation; i.e. tafsir mukhtasar ibtidâ'iy or tafsir mukhtasar bizâtihi and tafsir mukhtasar which summarizes the parent interpretation or is named after the interpretation of mukhatsar min ghairihi.
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Ansory, Isnan. "PERKEMBNGAN KAJIAN TEORITIS TAFSIR KONTEMPORER DI TIMUR TENGAH." KARIMIYAH : Journal of Islamic Literature and Muslim Society 2, no. 2 (June 5, 2022): 83–96. http://dx.doi.org/10.59623/karimiyah.v2i2.20.
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The theoretical study of the interpretation of the Qur'an in the contemporary era has experienced significant developments, especially in the Middle East region. Various methodologies and new systematics of the interpretation of the Qur'an, quite a lot have sprung up. This is marked by the proliferation of various interpretations of the Qur'anic literature with various interpretations and also the systematic writing of new interpretations that have never been done before. From a search of various literatures about contemporary interpretation, especially for the Middle East region, it is concluded at least 6 theories regarding the study of interpretation of the Qur'an. Namely, the study of the theory of the sources of the interpretation of the Qur'an, the study of the method of interpretation of the Qur'an, the study of the theory of the style of the interpretation of the Qur'an, the philological study of classical commentary texts, the study of the criticism of the interpretation and the study of on the aqwal tafsiriyyah of the scholars
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Wahyudi, Chafid, and Ika Khusnia Anggraini. "Tarjumān Al-Mustafīd: Answering the Need for Accessible Qur'anic Interpretation for The Masses." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 24, no. 1 (March 14, 2023): 39–58. http://dx.doi.org/10.14421/qh.v24i1.3892.
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This article examines the interpretation model of Tarjumān al-Mustafīd as a means to address the need for Qur'anic interpretation for the general public. Using a qualitative method with content analysis and a systematic literature review, the study explores the approach used by Abd al-Raūf al-Fanṣūrī in his interpretation of the Qur'an. The results of the study indicate that al-Fanṣūrī's interpretation model includes three key elements: avoiding interpretations based solely on word meanings, providing context through asbāb al-nuzūl, narration isrāīlīyāt, historical accounts, and faidah letter explanations, and reconciling meanings to avoid controversial interpretations in both law and belief. The study concludes that Tarjumān al-Mustafīd is not a translation of classical interpretations, but rather a reproduction of al-Fanṣūrī's interpretation, referencing classical Arabic sources, and should not be referred to as a translation of Arabic interpretation into Malay. Overall, the interpretation model of Tarjumān al-Mustafīd provides a solution for addressing the need for Qur'anic interpretation for the general public and is a valuable contribution to the field of Qur'anic interpretation.
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Everaert, Jonas, Michael V. Bronstein, Tyrone D. Cannon, and Jutta Joormann. "Looking Through Tinted Glasses: Depression and Social Anxiety Are Related to Both Interpretation Biases and Inflexible Negative Interpretations." Clinical Psychological Science 6, no. 4 (January 19, 2018): 517–28. http://dx.doi.org/10.1177/2167702617747968.
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Interpretation bias is often theorized to play a critical role in depression and social anxiety. To date, it remains unknown how interpretation bias exerts its toxic effects. Interpretation inflexibility may be an important determinant of how distorted interpretations affect emotional well-being. This study investigated interpretation bias and inflexibility in relation to depression severity and social anxiety. Participants ( N = 212) completed a novel cognitive task that simultaneously measured bias and inflexibility in the interpretation of unfolding ambiguous situations. Depression severity was associated with increased negative and decreased positive interpretation biases. Social anxiety was associated with increased negative interpretation bias. Critically, both symptom types were related to reduced revision of negative interpretations by disconfirmatory positive information. These findings suggest that individuals with more severe depression or social anxiety make more biased and inflexible interpretations. Future work examining cognitive risk for depression and anxiety could benefit from examining both these factors.
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Nikolić, Hrvoje. "Interpretation miniatures." International Journal of Quantum Information 15, no. 08 (December 2017): 1740001. http://dx.doi.org/10.1142/s0219749917400019.
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Most physicists do not have patience for reading long and obscure interpretation arguments and disputes. Hence, to attract attention of a wider physics community, in this paper various old and new aspects of quantum interpretations are explained in a concise and simple (almost trivial) form. About the “Copenhagen” interpretation, we note that there are several different versions of it and explain how to make sense of “local nonreality” interpretation. About the many-world interpretation (MWI), we explain that it is neither local nor nonlocal, that it cannot explain the Born rule, that it suffers from the preferred basis problem, and that quantum suicide cannot be used to test it. About the Bohmian interpretation, we explain that it is analogous to dark matter, use it to explain that there is no big difference between nonlocal correlation and nonlocal causation, and use some condensed-matter ideas to outline how nonrelativistic Bohmian theory could be a theory of everything. We also explain how different interpretations can be used to demystify the delayed choice experiment, to resolve the problem of time in quantum gravity, and to provide alternatives to quantum nonlocality. Finally, we explain why is life compatible with the second law.
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Quarles, Charles. "FROM FAITH TO FAITH: A FRESH EXAMINATION OF THE PREPOSITIONAL SERIES IN ROMANS 1:17." Novum Testamentum 45, no. 1 (2003): 1–21. http://dx.doi.org/10.1163/156853603762390853.
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AbstractThis article examines and evaluates important interpretations of the εκ πιστεως εις πιστιν prepositional series in Rom. 1:17. It evaluates these interpretations in light of four criteria: (1) Is the interpretation consistent with usage of the construction in ancient Greek texts? (2) Does the interpretation address a theme of Romans that is prominent enough to account for its inclusion in the programmatic statement? (3) Is the interpretation consistent with Paul's normal modes of expression? (4) Is the interpretation compatible with the Hab. 2:4 citation? These criteria raise serious doubts about several well-established interpretations and suggest that scholars should more seriously consider the interpretation of Chrysostom and other Greek fathers.
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Alwi, HS, Muhammad. "PERBANDINGAN TAFSIR TULIS DAN LISAN M. QURAISH SHIHAB TENTANG QS. AL-QALAM DALAM TAFSIR AL-MISBAH (ANALISIS CIRI KELISANAN ADITIF ALIH-ALIH SUBORDINATIF)." Jurnal Ilmiah Ilmu Ushuluddin 18, no. 1 (June 29, 2019): 34. http://dx.doi.org/10.18592/jiiu.v18i1.2866.
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This paper would like to present in a comparative analysis the interpretation made by M. Quraish Shihab about QS. al-Qalam. Comparison of interpretations in this paper will elevate the written and oral interpretation of M. Quraish Shihab at once, in this case the interpretation of writing will refer to the Tafseer of Al-Misbah, and the interpretation of the Oral will refer to the "Kajian Tafseer of Al-Misbah". What is interesting in the interpretation of M. Quraish Shihab is that even though it is done by the same person, there is a difference between the interpretation of the text and the oral interpretation of M. Quraish Shihab. The process of comparison of interpretations will be analyzed using the theory of orality, especially additive traits instead of subordinates. The question to be answered in this paper is how are the differences and similarities between M. Quraish Shihab's written and oral interpretations of surah al-Qalam? What causes these differences and similarities
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Folta-Rusin, Anna. "Interpretation as Utilization. Some Remarks on the Types of Literary Recycling(Hemingway, Kundera, Bieńczyk)." Tekstualia 3, no. 74 (October 31, 2023): 27–44. http://dx.doi.org/10.5604/01.3001.0054.0119.
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From a comparative angle, the article describes the kind of artistic interpretation that canbe called the practice of literary recycling, because it consists in transforming one text into another.Artistic interpretation concerns here the transformation of a given work by another artist,on the one hand to explain it or comment on it, and on the other to create a new work. In thistype of artistic interpretation, a pattern becomes apparent, as its function changes from an inspirationto a dominant. Three contrasting interpretations of Ernest Hemingway’s story The HillsLike White Elephants have been used to exemplify this: Harold Bloom’s in his book How to Readand Why, Milan Kundera’s in his collection of essays Testaments Betrayed, and Marek Bieńczyk’sin The Pink Feeders (in Polish Różowe karmniki), included in his book Container (in Polish Kontener).Bieńczyk takes part in the process of literary recycling in a double sense – as a translatorhe paraphrases Kundera’s interpretation of Hemingway’s story, and as a writer he creates a stylizednarrative based on the Hemingway’s text. The article thus foregrounds the concept of artistic interpretationas a form of utilization.
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Thohiri, M. Kholid. "THE MAP OF METHODOLOGY AND TYPOLOGY OF GENDER EQUALITY INTERPRETATION IN INDONESIA." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 9, no. 1 (December 13, 2021): 139–70. http://dx.doi.org/10.21274/kontem.2021.9.1.139-170.
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This article is the result of research on interpretations by several Muslim intellectuals on gender equality in Indonesia, namely M. Quraish Shihab, Masdar F. Mas'udi, Zaitunah Subhan, Nasaruddin Umar, Husein Muhammad. They are interpreters of the early generations of Indonesia who interpret the Qur'an about gender equality. There are many studies on the interpretation of gender equality in Indonesia, however the mapping of methodology and typology of several interpretations of gender equality in Indonesia does not yet exist. This type of research is a library with descriptive-analytic-typological form. the results of the research on the methodological map and typology of the interpretation of gender equality in Indonesia are:1. M. Quraish Shihab : forms and characters of bi al-ra'yi and scientific, methods and techniques of thematic interpretation of singular-plural and intertext, lughowi's interpretation style, integralistic typology. 2. Masdar Farid Mas'udi: forms and character bi al-ra'yi and socio-cultural, methods and techniques of singular thematic interpretation and intertext-criticism, fiqhi Interpretation style, divergent typology. 3. Zaitunah Subhan: forms and characteristics of bi al-ra'yi and socio-cultural interpretation, methods and techniques of singular and intertext-critical thematic interpretation, socio-anthropological interpretation, eclectic typology. 4. Nasaruddin Umar: forms and characteristics of bi al-ra'yi and semantics interpretation, methods and techniques for singular and intertext thematic interpretation, lughowi's lnterpretation style, eclectic typology. 5. Husein Muhammad: forms and characteristics of bi al-ra'yi and socio-cultural interpretations, methods and techniques of singular and intertext thematic interpretation, fiqhi interpretation style, and anticipatory typology
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Salsabila, Hanna. "Spesifikasi Tafsir dari Masa Sahabat hingga Masa Modern." Jurnal Penelitian Ilmu Ushuluddin 3, no. 2 (April 30, 2023): 236–48. http://dx.doi.org/10.15575/jpiu.25476.
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Efforts to dig up information about the history of the development of interpretation in terms of periodization, from the time of the Companions to the modern period is part of the aim of the discourse on the science of the Qur'an and interpretation. Then, the method used in this research is qualitative through literature study using a historical approach. This study describes the interpretation of the companion period, the tabi'in period and the modern period. This study concludes that there are differences in the development of interpretation in each period. The characteristic of the interpretation of the Companions period is that it does not interpret all verses and its interpretation is concise. The characteristics of the interpretations of the tabi'in period are the many interpretations that contain information from the scribes, there is fanaticism of the schools of thought, there are several tabi'in who only take interpretations from the desired companions. The hallmark of modern interpretation is interpretation which is linked to the social conditions of people's lives. This research provides constructive aspirations regarding the study of the science of the Qur'an and interpretation which is focused on the historical aspects of its development along with the figures of commentators according to their periodization.
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Lee, Cheongho. "Interpretation of Nature: Peirce’s Theory of Interpretation." Contemporary Pragmatism 15, no. 1 (February 22, 2018): 1–14. http://dx.doi.org/10.1163/18758185-01501001.
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In his theory of interpretation, Peirce’s attention is drawn to the work of “mind,” especially its appropriation of signs. Mind interprets nature by using signs in every form of inquiry. Based on his three categories, Peirce defines interpretation as a determinate process of interpretations of interpretations. Communicative process thus means, instead of just being determined as an interpretant by an object, that the interpreter is determined by a “communicative effort.” In the communicative effort, for Peirce, temporal unit is the necessary condition of meaning. In other words, in order to mean something, the communicative effort has to be performed in a continuum from a past to a future. Concealed possibilities can be actualized when the continuum is “broken,” genuinely divided. Peirce truly acknowledges that the possibility can be actualized when it is broken into parts.
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Rini, Rini. "Kontekstualisasi Tafsir Feminis Amina Wadud pada Masyarakat Islam di Indonesia." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 4, no. 1 (May 31, 2019): 67. http://dx.doi.org/10.29240/jf.v4i1.774.
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Amina Wadud is one of the feminist figures, who tries to give a new color in the interpretation of the contemporary Qur'an. Amina Wadud as a woman tries to accommodate the voice of women in every interpretation of the verses of the Qur'an. This article aims to conduct an analytical study of the contextualization of feminist interpretations conducted by Amina Wadud which includes the methodology of interpretation carried out and several examples of Amina Wadud's interpretations and the author's analysis of the contextualization of Amina Wadud's interpretation of Islamic society. The method used in this study is the library research method. The result of this study is that in making his interpretation, Amina Wadud uses an interpretation model called hermeneutics. The method of hermeneutical interpretation is intended to obtain conclusions on the meaning of a text or verse. The contextualization of feminine interpretations of Amina Wadud in Islamic society in Indonesia, especially feminist activists, among others, is the equal rights and obligations between husband and wife in family life.
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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 (December 30, 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 dissect Sirry’s thoughts regarding modern interpretation. Theresult research show that the interpretation of Qur’an has beencontinuously carried out by mufasir or commentators to solve thechallenges modern era. By producing interpretive works that arecompatible with each era. In the interpretation Mun’im Sirry’s,not all interpretations which born in this modern era can becategorized as modern, modern interpretations is the extent ofthese interpretations that have contribution to modern reality. Hecontinued, the Quran interpretation at the moment is almost nodifferent from the classical interpretation.
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Ulya, Nurun Najmatul, and Ahmad Yasir Amrulloh. "Analisa Metodologi Tafsir Al-Quran Berbasis Ormas di Indonesia Perspektif Metodologi Islah Gusmian." Al-Fahmu: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 1 (March 30, 2023): 15–29. http://dx.doi.org/10.58363/alfahmu.v2i1.34.
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This article examines Indonesian commentary books compiled by Indonesian Community Organizations (ORMAS) or their representatives, namely Tafsir Al-Wa'ie Selected Verses by Hizbut Tahrir Indonesia and Tafsir At-Tanwir by Majlis Tarjih and Tajdid PP Muhammadiyah. The type of research method is library research, because the source of the analysis is based on library data, namely the work of interpretation by the two ORMAS and the formulation of the methodology developed by Islah Gusmian, "New Directions of Study Methodology on Al-Qur'an Interpretation." In particular, the 11 variables Gusmian analyzed to dissect Indonesian commentary works. Namely: (1) the systematic presentation of the interpretation (2) the form of presentation of the interpretation (3) the style of language in which the interpretation is written (4) the form of writing the interpretation (5) the nature of the commentator (6) the scholarship of the interpreter (7) the origins of the commentary literature (8) the sources reference sources (9) Interpretation method (10) nuances of interpretation (11) interpretation approach. After conducting a study of the two interpretations, it was concluded that the methodology used by these two ORMAS interpretation books has similarities and differences. The similarities can be seen in the systematic presentation of interpretations, forms of presentation, forms of writing, style of language, origins of literature, sources of reference, nuances of interpretation and approach. Meanwhile, the other three variables, namely the nature of the interpreter, the knowledge of the interpreter, and the method of interpretation show different results. For this reason, similar research can be developed to dissect the works of Archipelago interpretations in Indonesia, so that the methodology used will add variants to the treasures of Nusantara interpretation studies.
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Fahimah, Siti. "Al-Qur’an dalam Sejarah Penafsiran Indonesia: Analisis-Deskriptif Beberapa Tafsir di Indonesia." El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 4, no. 02 (January 2, 2019): 165–82. http://dx.doi.org/10.54625/elfurqania.v4i02.3292.
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Abstract: The history of interpretation in Indonesia is no less important and rampant with a history of interpretation in the Arab world. Interpretation in Indonesia began in the early 17th century up to now with various genres, the rise of interpretations produced by Indonesians indicates that the Koran wants to be understood in the context of Indonesia with a variety of languages and approaches as well as the writer's back. The number and categorization are very many, some use thematic methods and approaches there are also those who understand the Qur'an as a whole the Koran by adopting the classical Arabic exegetical methods and methods. In this paper the author has succeeded in discovering and describing 22 books categorized as interpretations produced by Indonesians in various patterns and methods, not to the possibility that there are still many interpretations in Indonesia that have not yet been touched. Indonesia is presented in the form of interpretation. As for the interpretation of interpretations as outlined in this paper just to describe it, around the figure of the interpreter in general, then the model and style.
Keywords: Indonesian interpretation, history, al-Quran
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Yasuhara, Mitsuru. "Syntactical and semantical properties of generalized quantifiers." Journal of Symbolic Logic 31, no. 4 (January 1997): 617–32. http://dx.doi.org/10.2307/2269697.
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In the first-order language, quantifiers (∀x) and (∃#) are understood “to say” that “for all elements” and “there is at least one element such that …”, respectively. We are interested in changing the interpretation to “for all elements with fewer than κ exceptions” and “there are at least κ elements such that”, respectively, where κ is a cardinal. We call this the κ-interpretation of the quantifiers.1 The first question which presents itself is “What is the relationship between the κ-interpretation and the λ-interpretation?” For instance, is a formula valid under one interpretation also valid in all other interpretations? In the second section, it will be shown that as far as infinite interpretations, i.e. κ-interpretations for infinite cardinals κ, are concerned, the validity of a formula is preserved. Actually, a more general result is obtained there by model theoretic methods.
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Bakhit, Bakri Muhammad. "Altafsir Al'iishariu Eind Aibn Kathir Rahimah Allah." Al Yasini : Jurnal Keislaman, Sosial, hukum dan Pendidikan 6, no. 2 (November 27, 2021): 197. http://dx.doi.org/10.55102/alyasini.v6i2.4443.
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Tafsir (interpretation) becomes famous and classified according to what prevailed in terms of interpretation type. Ibn Kathier’s interpretation is one of the interpretations that depended on statements, but despite this, this book is not devoid of interpretation by opinion, such as indicative interpretation. Therefore, it is important for me to write about this subject with the aim of serving and introducing this interpretation, particularly in this aspect that was not mentioned by the predecessors, and also with the aim of explaining the acceptable type of the indicative interpretation. The reason for choosing this topic is that I did not find anyone who addressed this topic in his definition of this interpretation, as well as my desire to explain Ibn Kathier’s approach, which he adopted it with acceptable Taweel (paraphrasing) and rejected every paraphrasing far from the meaning of the verse.
In writing the material for this research, I adopted the inductive and descriptive approaches, dividing its material into two sections. In the first one, I mentioned his replies on the paraphrased interpretations. I concluded to the most important results: namely, his adoption of the indicative interpretation indicates that Ibn Katheer - May God have mercy on him – worked diligently to figure out the meanings of the verses for every righteous path. The second section, in which he adopted the indicative interpretation, gives a model of acceptable interpretation. His rejection of some paraphrased interpretations of the predecessors, indicated his mastering of the subject and his broad knowledge, and that he was visionary critic and did not only dealt with transmission. This approach gives his interpretation great scholarly value
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Handelman, Susan. "Parodic Play and Prophetic Reason: Two Interpretations of Interpretation." Poetics Today 9, no. 2 (1988): 395. http://dx.doi.org/10.2307/1772696.
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LEE, Joong Won. "Alternative Interpretations of Quantum Mechanics and the 'Seoul Interpretation'." Physics and High Technology 21, no. 4 (April 30, 2012): 2. http://dx.doi.org/10.3938/phit.21.012.
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Abidin, Ahmad Zainal, and Thoriqul Aziz. "MODERATE INTERPRETATION OF SHALEH DARAT IN HIS FAYḌ AL-RAḤMĀN." Jurnal THEOLOGIA 30, no. 1 (June 10, 2019): 1. http://dx.doi.org/10.21580/teo.2019.30.1.3197.
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In Indonesia context, the study of Quranic Exegesis has two groups of opposite interpretations: Interpretations that are too based on the outer meaning of the text and interpretations rely more on the inner meaning of the text. Generally speaking, a balanced and moderate interpretation is an interpretation that combines the two meanings. The moderate commentators are those who do not deny the meaning of one from another. The style of interpretation of Shaleh Darat seems to combine the two meanings. This research uses descriptive-analytic method by trying to find the pattern and embodiment of moderate Interpretations in his work, Fayḍ al-Raḥmān. From the study of his work, this study found: 1) Shaleh Darat has a tendency to moderate interpretation of the Qur’an with the characteristics of fairness, balance, and tolerance. 2) His moderate interpretations appear in some verses regarding sharia and mu'amalah fields.
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Cunningham, Jennifer E., Nestor Cardozo, Chris Townsend, and Richard H. T. Callow. "The impact of seismic interpretation methods on the analysis of faults: a case study from the Snøhvit field, Barents Sea." Solid Earth 12, no. 3 (March 30, 2021): 741–64. http://dx.doi.org/10.5194/se-12-741-2021.
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Abstract. Five seismic interpretation experiments were conducted on an area of interest containing a fault relay in the Snøhvit field, Barents Sea, Norway, to understand how the interpretation method impacts the analysis of fault and horizon morphologies, fault lengths, and throw. The resulting horizon and fault interpretations from the least and most successful interpretation methods were further analysed to understand their impact on geological modelling and hydrocarbon volume calculation. Generally, the least dense manual interpretation method of horizons (32 inlines and 32 crosslines; 32 ILs × 32 XLs, 400 m) and faults (32 ILs, 400 m) resulted in inaccurate fault and horizon interpretations and underdeveloped relay morphologies and throw, which are inadequate for any detailed geological analysis. The densest fault interpretations (4 ILs, 50 m) and 3D auto-tracked horizons (all ILs and XLs spaced 12.5 m) provided the most detailed interpretations, most developed relay and fault morphologies, and geologically realistic throw distributions. Sparse interpretation grids generate significant issues in the model itself, which make it geologically inaccurate and lead to misunderstanding of the structural evolution of the relay. Despite significant differences between the two models, the calculated in-place petroleum reserves are broadly similar in the least and most dense experiments. However, when considered at field scale, the differences in volumes that are generated by the contrasting interpretation methodologies clearly demonstrate the importance of applying accurate interpretation strategies.
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Ulum, Bahrul, and Nur Hasan. "Integrasi Metode Hermeneutik dalam Tafsir Tarbawi: Tantangan dan Implikasi dalam Pendekatan Pedagogis al-Qur’an." EL-BANAT: Jurnal Pemikiran dan Pendidikan Islam 14, no. 1 (September 26, 2024): 116–31. http://dx.doi.org/10.54180/elbanat.2024.14.1.116-131.
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Tarbawi's interpretation has so far referred to interpretation of the Al-Quran applied with an educational or pedagogical approach. The pedagogical approach in this course makes the Al-Quran the main source of learning, based on verses about education. The interpretation method generally uses thematic interpretation. This article examines the hermeneutic method in understanding the verses of the Koran related to education. The research results show that the use of hermeneutics in Tafsir Tarbawi can be done as long as it pays attention to existing interpretations. The method is to combine it with Islamic exegetical methods such as tafsir bil-ma'tsur (tafsir based on verses of the Koran and hadith) or tafsir bil-ra'yi (tafsir based on rational judgment). However, if Hermenetics is completely separated from existing interpretations, there will be a risk of interpretations that are out of their original context. This is because the application of hermeneutics in tarbawi interpretation can produce a variety of interpretations that can obscure the desired pedagogical goals. Therefore, hermeneutics must be carried out carefully so as not to violate Islamic principles or values. Interpretations that produce meanings that conflict with Islamic teachings will conflict with the objectives of Tafsir Tarbawi
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Macrae, Euan J., Clare E. Bond, Zoe K. Shipton, and Rebecca J. Lunn. "Increasing the quality of seismic interpretation." Interpretation 4, no. 3 (August 1, 2016): T395—T402. http://dx.doi.org/10.1190/int-2015-0218.1.
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Geologic models are based on the interpretation of spatially sparse and limited resolution data sets. Nonunique interpretations often exist, resulting in commercial, safety, and environmental risks. We surveyed 444 experienced geoscientists to assess the validity of their interpretations of a seismic section for which multiple concepts honor the data. The most statistically influential factor in improving interpretation was writing about geologic time. A randomized controlled trial identified for the first time a significant causal link between being explicitly requested to describe the temporal geologic evolution of an interpretation and increased interpretation quality. These results have important implications for interpreting geologic data and communicating uncertainty in models.
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Wahid, M. Abdurrahman. "CORAK DAN METODOLOGI TAFSIR ALQURAN AL-MADJID AN-NUR KARYA HASBI ASH-SHIDDIEQY." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 14, no. 2 (January 26, 2019): 395–426. http://dx.doi.org/10.24239/rsy.v14i2.361.
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The interpretation of the Qur'an has begun since the Holy Qur'an was delivered by the prophet Muhammad SAW to his people, this is a historical reality that cannot be denied by anyone including western and eastern historians, both Muslim and non-Muslim. Then the interpretation of the Qur'an in Indonesia is an effort made to explain the contents of the Qur'an to the Indonesian people through the language used by the nation. In the study of the interpretation of the Qur'an in Indonesia's early period, the interpretation of the Qur'an in Indonesian was marked by the emergence of several translations and interpretations of juz uz amma. The interpretations that existed at that time were still partial and not yet a complete interpretation. Until later in the late 60's, Hamka began writing an interpretation which was later called the interpretation of al-Azhar. Besides that Hasbi ash-Shiddieqy also compiled an interpretation entitled al-Qur'an al-Madjid in several volumes and then gathered it into an-Nur's interpretation and refined it into al-Bayan's interpretation. This paper will try to discuss the interpretation of an-Nur by Hasbi ash-Shiddieqy. The method used in the interpretation is the method of tahlili (analytical) and muqaran (comparative) while the interpretation style is the interpretation of al-Adabi> wa al-Ijtima>'iy. An-Nur's interpretation is one of the major influential works in Indonesia, it is evident that this interpretation book is a reference for PTAIN in Indonesia, both in the Faculty of Islamic Education and in the Faculty of Sharia
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Alcalde, Juan, Clare E. Bond, and Charles H. Randle. "Framing bias: The effect of figure presentation on seismic interpretation." Interpretation 5, no. 4 (November 30, 2017): T591—T605. http://dx.doi.org/10.1190/int-2017-0083.1.
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Interpreters of reflection seismic data generally use images to disseminate the outcomes of their geologic interpretation work. The presentation of such interpretation images can generate unwanted biases in the perception of the observers, an effect known as “framing bias.” These framing biases can enhance or reduce the confidence of the observer in the presented interpretation, independently of the quality of the seismic data or the geologic interpretation. We have tested the effect of presentation on confidence in interpretation of 761 participants of an online experiment. Experiment participants were presented with seismic images and interpretations, deliberately modified in different aspects to introduce potential framing biases. Statistical analysis of the results indicates that the image presentation had a subdued effect on participants’ confidence compared with the quality of the seismic data and interpretation. The results allow us to propose recommendations to minimize biases in the observers related to the presentation of seismic interpretations: (1) interpretations should be shown with the seismic data in the background to ease comparison between the uninterpreted-interpreted data and the subsequent confidence assessments; (2) seismic data displayed in color aids in the interpretation, although the color palettes must be carefully chosen to prevent unwanted bias from common color spectrum in the observers; and (3) explicit indication of uncertainty by the interpreters in their own interpretation, which was deemed useful by the participants.
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Nursidik, Ihsan. "SEMIOTICS ANALYSIS OF THE QURAN TEXT ABOUT JIHᾹD FĪ SABĪLILLAH IN JULIA KRISTEVA'S SEMANALISYS TO INTERTEXTUALITY APPROACH." Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan Tafsir 7, no. 1 (June 23, 2022): 17–35. http://dx.doi.org/10.32505/at-tibyan.v7i1.3016.
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The interpretation of the Qur'an, especially the word jihād fī sabīlillāh, is often trapped in a standard interpretation legitimized by closed interpretations. The secure interpretations make the meaning of the word lose its original purpose. This specific interpretation makes the meaning of the word jihād fī sabīlillāh lose its original meaning. This article aims to find a methodological review that might be able to open the veil that closes the interpretation of ijtihad in the original meaning of the jihād fī sabīlillāh pronunciation. Julia Kristeva, as one of the thinkers of poststructuralism, introduced the semanalist concept known for its revolutionary interpretation methodology. This research is a type of qualitative research with the analytical-descriptive method. This study will explain the concepts of Kristeva's interpretation of a text and then applied to the interpretation of the pronunciation of Jihad. The study results conclude that the interpretation of Jihad as war is an institutional meaning. In contrast, the hidden meaning of the pronunciation of Jihad, such as 'sincerity', does not get attention and tends to be neglected.
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Faisal, Ahmad. "Marginalization of Women in Islam: Problem Interpretation." Al-Maiyyah : Media Transformasi Gender dalam Paradigma Sosial Keagamaan 12, no. 1 (July 28, 2019): 113–26. http://dx.doi.org/10.35905/almaiyyah.v12i1.677.
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This article aimed to find out the development of a view that tends to marginalize women is certainly not derived from religious teachings, but is more influenced by problems of interpretation. Although sourced from the same reference namely the Qur'an and Hadith, the interpretation of gender relations in Islam developed into diverse variants. Among the important factors that encourage diversity are the different perspectives on the inclusion of sociological and historical considerations in making interpretations. For interpreters who agree, historical elements, sociology must be taken into consideration in interpreting the verse. If the element is ignored, then the interpretation that appears will contain bias. That factor causes the interpretation paradigm of creation mythology, the involvement of women in the public sphere and several related issues about fiqh which seem contradictory to the main mission of Islamic teachings that puts forward the spirit of justice and equality. Therefore, reinterpretation of even the interpretation of interpretations is necessary. Therefore, it can easily reveal how far an interpretation correlates with the socio-cultural order of society when the interpretation is present. With this kind of paradigm, the discourse is distorted from the building of religious understanding which has been dominated by masculine interpretations, can be avoided.
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Wang, Xiaoling, Mingyi Qian, Hongyu Yu, Yang Sun, Songwei Li, Peng Yang, Muyu Lin, Nishao Yao, and Xilin Zhang. "Social Anxiety and Interpretation Bias." Psychological Reports 119, no. 2 (July 22, 2016): 539–56. http://dx.doi.org/10.1177/0033294116658605.
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This study examined how positive-scale assessment of ambiguous social stimuli affects interpretation bias in social anxiety. Participants with high and low social anxiety ( N = 60) performed a facial expression discrimination task to assess interpretation bias. Participants were then randomly assigned to assess the emotion of briefly presented faces either on a negative or on a positive scale. They subsequently repeated the facial expression discrimination task. Participants with high versus low social anxiety made more negative interpretations of ambiguous facial expressions. However, those in the positive-scale assessment condition subsequently showed reduced negative interpretations of ambiguous facial expressions. These results suggest that interpretation bias in social anxiety could be mediated by positive priming rather than an outright negative bias.
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Wathani, Syamsul. "JOHN WANSBROUGH: STUDI ATAS TRADISI DAN INSTRUMEN TAFSIR ALQUR’AN KLASIK." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 15, no. 2 (December 31, 2018): 295. http://dx.doi.org/10.22515/ajpif.v15i2.1247.
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This study discusses John Wansbrough's thoughts on Alquran interpretations, which emphasize the two important points as its focus of the study; interpretation paradigm and positioning of the scriptural interpretations. Based on the content analysis method as its analytical tool from the various works, both those directly and indirectly related to Wansbrough's thoughts, the results of this study showed that there are two lines of understanding of interpretations: first, the interpretation is seen as an act of interpreting the scriptures, in which in its process there are rules, work procedures, and thinking patterns that continue to grow. The existence of an exegete becomes a parameter of the interpretations produced. Interpretation and exegete are two things that are interrelated each other. Second, interpretation has an exegetical device inherent in the interpreter, which then produce the exegetical types of explicative elements or procedural devices used by an interpreter.
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Karim, Abdul, and Yuyun Afandi. "Entrepreneurship Verses Reinterpretation of Qur’an Surah Quraisy Based on Humanism Hassan Hanafi Theology." ADDIN 14, no. 1 (October 21, 2020): 29. http://dx.doi.org/10.21043/addin.v14i1.8153.
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This qualitative research aims to comprehensively determine the gap between classical and contemporary interpretations of Qur’an Surah Quraisy that needs to be decomposed with the theological theory of humanism Hassan Hanafi, using the <em>t</em><em>ahlili-muqaran</em> interpretation method. The study found that the difference was apparent in explaining the term with the classical and modern interpretation methods used to define <em>ilaf</em> as habit or love and expertise in entrepreneurship, respectively. Furthermore, the word “Quraisy” is interpreted as a tribal name according to classical interpretation and branding in accordance with modern interpretations. The word <em>rihlah</em> is interpreted as a trade trip by classical interpretations, while in modern interpretation, it is known as an effort to maintain and improve quality. The word worship is interpreted as vertical and horizontal relationships by classical and modern interpretations, respectively. The differences are analyzed with the humanistic theology of Hassan Hanafi’s four points including, dialectics, eclectic, hermeneutics, and phenomenology. This research provides a new contribution to the interpretation of <em>tahlili</em> in collaboration with muqôron. It also tries to determine a common ground between classical and modern interpretations.
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Al-Haddar, Muhsin. "KAJIAN TAFSIR DALAM KITAB SAHIH BUKHARI." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 11, no. 1 (July 5, 2015): 1–19. http://dx.doi.org/10.24239/rsy.v11i1.68.
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This paper explains that Imam Bukhari in the book Shahih his interpretations have come from the hadiths. There is a special chapter in his book namely chapter of Interpretation. This paper wants to show that Imam Bukhari also could interpret the hadith sources. In this case writer would like to explain how the methods of interpretation. Moreover, whether Imam Bukhari as interpreter is the same with classical interpreters that using athar method. This is what will be revealed in this paper. To see this method the writer compared it with interpretation that written by Ibn Jarir al-Tabari and Ibn Kathir. The reason for using this interpretation because the two interpretations used athar method in explaining its interpretation. The Results of this comparison explaining that Imam Bukhari also can be regarded as a classical interpreter who explain tafseer using athar interpretation methods. Then, the manhaj used is bil ma'thur
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Azizy, Jauhar, Mohammad Anwar Syarifuddin, and Hani Hilyati Ubaidah. "Thematic Presentations in Indonesian Qur’anic Commentaries." Religions 13, no. 2 (February 3, 2022): 140. http://dx.doi.org/10.3390/rel13020140.
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The study of thematic interpretation (tafsīr mawḍū‘ī) in Indonesia focuses primarily on the products of interpretations written in the 2000s, with little attention paid to the origins of thematic interpretations in Indonesia. This article will look at different ways of presenting thematic interpretations in the Indonesian commentary literature prior to the 2000s. This article will also investigate whether the development of the form of interpretation in the Middle East, particularly Egypt, has had any impact on the form of Indonesian thematic interpretation. The methodology used in this study is a literature review based on thematic interpretations (mawḍū‘ī) of several Egyptian commentators, including Amīn al-Khūlī (d. 1966), Mahmūd Shaltut (d. 1963), Bint Shāti’ (d. 1998), ‘Abd al-Hayy al-Farmawī (d. 2017), Hassan Hanafī (d. 2021), and Mustafā Muslim (d. 2021). The authors also use content analysis to examine some of the Indonesian commentary literature. The conclusion of this article demonstrates that thematic interpretation discourse in Egypt had a significant influence on the development of thematic interpretation in Indonesia, particularly interpretation literature published in the 1990s. This influence can be seen in the presence of a glossary and an index of discussion topics, complete with Qur’anic verses and arranged alphabetically or chronologically. This is in keeping with the spirit of Amīn al-Khūlī (d. 1966), who emphasized the importance of thematic discussions in determining the Qur’anic viewpoint on specific issues.
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Dozan, Wely. "Analisis Makna al-‘Asr Studi Komparatif Terhadap Tafsir alMiṣbāh dan Tafsir al-Sya’rāwī." el-'Umdah 2, no. 1 (June 21, 2019): 38–55. http://dx.doi.org/10.20414/el-umdah.v2i1.911.
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This paper aims to analyze the meaning of surah al-'Asr in both interpretations of contemporary figures, namely the interpretation of al-misbah and the interpretation of ash-sya'rawi in which the study has different interpretations both of the rules of language used to interpret aya-ayat al- The Qur'an. In addition, the two consultants have different styles and styles used in understanding the verses of the Qur'an. In this case the author positions himself as an analysis to review and describe and compare the results of the interpretation of the Qur'an in terms of methods, language and the second style of verse interpretation in the study of surah al-rAsr
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Kaleem, Shabana, and Dr Junaid Akbar Junaid Akbar. "مولانا عبيد اللہ سندھیؒ کے تفسيری منہج کا تجزياتی مطالعہ." Al Basirah 11, no. 01 (June 30, 2022): 91–112. http://dx.doi.org/10.52015/albasirah.v11i01.30.
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Maulānā Obaid Ullāh Sindhī has rendered valuable services in the interpretation of the Holy Qur’ān. In the light of his knowledge and experience, he imparted Qur’ānic lessons to his students which are diligently compiled by his students. Maulana Obaid Ullāh Sindhī introduced a new style in the field of exegesis, Unlike other interpretations, Molānā Sindhī’s interpretations discussed the political, economic, social, and revolutionary movement for social development and survival of human rights, His exegesis also argued with the books of Shāh Waliullāh, sayings of philosophers, teachings of other heavenly religions and their religious literature and with the exegesis of other interpreters. Maulānā Obaid Ullāh Sindhā's interpretations are mostly based on the axis of collectivism and revolution. He mostly explained these ideologies in his interpretations. That’s why Molānā Obaid Ullāh Sindhī’s style of interpretation is very different from the traditional style of interpretation. Keywords: Methods in the Interpretation of Qur’an, Style of Maulana Sindhi, Exegesis of Qur’an and its Principles in the sub-continent