Siga este enlace para ver otros tipos de publicaciones sobre el tema: Process exegesis.
Artículos de revistas sobre el tema "Process exegesis"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte los 50 mejores artículos de revistas para su investigación sobre el tema "Process exegesis".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Explore artículos de revistas sobre una amplia variedad de disciplinas y organice su bibliografía correctamente.
1
Zakariyah, Luqman. "Beyond Textuality in Islamic Legal Exegesis." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 50–72. http://dx.doi.org/10.35632/ajis.v31i4.280.
Texto completoResumen
When studying textuality in the codification1 of Islamic legal maxims (qawā‘id fiqhīyah), it is worth researching how intertextuality and hypertextuality can be used as linguistic mechanisms to help understand Qur’anic texts and how such texts cohere to form legal maxims in Islamic criminal law. An in-depth study of medieval Qur’anic exegetes reveals the length to which Muslim scholars have gone to link texts to extract contextual meanings from the Qur’an and, perhaps, to codify Islamic legal maxims. Two such approaches are intertextuality and hypertextuality. This article examines how the linguistic mechanisms defined herein complement juristic methodology in codifying Islamic legal maxims from Qur’anic exegesis. It explores several relevant exegeses, illustrates that maxims codified through intertextuality and hypertextuality are more far-reaching than those codified through textuality alone, and emphasizes these legal maxims’ application toaspects of criminal law. I conclude that were it not for juristic methodologies, many objectives of Islamic law would have been misconstrued in the process of identifying the texts’ meanings.
2
Zakariyah, Luqman. "Beyond Textuality in Islamic Legal Exegesis." American Journal of Islamic Social Sciences 31, no. 4 (October 1, 2014): 50–72. http://dx.doi.org/10.35632/ajiss.v31i4.280.
Texto completoResumen
When studying textuality in the codification1 of Islamic legal maxims (qawā‘id fiqhīyah), it is worth researching how intertextuality and hypertextuality can be used as linguistic mechanisms to help understand Qur’anic texts and how such texts cohere to form legal maxims in Islamic criminal law. An in-depth study of medieval Qur’anic exegetes reveals the length to which Muslim scholars have gone to link texts to extract contextual meanings from the Qur’an and, perhaps, to codify Islamic legal maxims. Two such approaches are intertextuality and hypertextuality. This article examines how the linguistic mechanisms defined herein complement juristic methodology in codifying Islamic legal maxims from Qur’anic exegesis. It explores several relevant exegeses, illustrates that maxims codified through intertextuality and hypertextuality are more far-reaching than those codified through textuality alone, and emphasizes these legal maxims’ application toaspects of criminal law. I conclude that were it not for juristic methodologies, many objectives of Islamic law would have been misconstrued in the process of identifying the texts’ meanings.
3
Muttaqin, Ahmad. "KONSTRUKSI TAFSIR ILMI KEMENAG RI-LIPI: Melacak Unsur Kepentingan Pemerintah dalam Tafsir." RELIGIA 19, no. 2 (February 20, 2017): 74. http://dx.doi.org/10.28918/religia.v19i2.751.
Texto completoResumen
This article aims to explore ”scientific exegesis” of ministry of religious affairs of Indonesia. As we know the scientific exegesis is one of the approaches in interpreting the Qur’an which appeared since the middle century. This will try to explore the epistemology of that exegesis and the interest of government in process of writing the exegesis. It will focus in three themes namely ocean, food and a drink, and time. This concludes that first this exegesis is a part of the thematic method. Second, according to validity aspect, this exegesis agrees with the correspondence and pragmatism aspect, but not in coherence aspect. Third, this exegesis is an effort to help the policy of government.
4
Rohmana, Jajang A. "MEMAHAMI MAKNA BATIN KITAB SUCI." ALQALAM 32, no. 1 (June 30, 2015): 25. http://dx.doi.org/10.32678/alqalam.v32i1.1057.
Texto completoResumen
This article aims to analyze the esoteric interpretation of the Qur'an written in Sundanese. The object of the study is theQuranul Adhimiof Haji Hasan Mustapa (1852-1930). Through the analysis of hermeneutics, this study shows that the local exegesis can not be assumed that it has the same character as the Malay-Indonesian exegesis. Indeed, it shows local creativity born out of the diversity of cultural backgrounds. It also shows the process of the dialogue between Sufism and the inner of Sundanese people in the frame of Qur'anic exegesis. This can be proven in three ways: the interpretation centered on the inner meaning, the use of natural metaphors, and the nuances of Sundanese literature. The significance of Mustapa 'sexegesis lies in the process of indigenization of the Qur'an (Islam) to the characteristics of the local Islamic tradition through the work of Quranic exegesis. This work clearly indicates the local creativity in responding to the intellectual tradition of Sufism, especially the Sufi interpretation. Not only through metrical poetry, he also interprets mystical experiences through theexegesis.
 Key words: exegesis, Quran, Sufism, Inner, Sundanese
5
Sirry, Mun’im. "Who Are Those in Authority? Early Muslim Exegesis of the Qur’anic Ulū’l-Amr." Religions 12, no. 7 (June 29, 2021): 483. http://dx.doi.org/10.3390/rel12070483.
Texto completoResumen
The term ulū’l-amr (those in authority) is central to the Muslim understanding of leadership, although it has been understood differently by different scholars. The term appears twice in the Qur’an, namely in verses 59 and 83 of chapter 4 (sūrat al-Nisā’), which serve as the cornerstone and starting point of the entire religious, social, and political structure of Islam. This article carefully examines early Muslim exegesis of the Qur’anic ulū’l-amr and how the two verses have become the locus classicus of intra-Muslim polemics. The main point of this article is to trace the early development of the meaning of ulū’l-amr in the exegetical works (tafsīr) of both Sunni and Shi‘i Qur’an commentators during the first 600 years of Islamic history. It will be argued that it is chiefly in the tafsīr tradition that the meaning and identity of ulū’l-amr is negotiated, promoted, and contested. The diversity of Muslim interpretations and the different trajectories of Sunni and Shi‘i exegesis, as well as the process of exegetical systematization, are highlighted. While Sunni exegetes seem to engage with one another internally, Shi‘i commentators tend to polemicize Sunni exegesis to uphold their version of ulū’l-amr as infallible imams (leaders).
6
Burge, S. R. "The Search for Meaning: Tafsīr, Hermeneutics, and Theories of Reading." Arabica 62, no. 1 (March 4, 2015): 53–73. http://dx.doi.org/10.1163/15700585-12341336.
Texto completoResumen
This article explores the process of exegesis in light of post-modern literary theories, particularly those regarding hermeneutics and reading. The article considers exegetes in their role as both a reader of the Qurʾān and as the author of an exegesis. Both of these actions, reading and writing, have an impact on the way in which the tafsīr is produced. As a reader, an exegete responds to the text of the Qurʾān in a way which confirms and conforms to his own theology and worldview. As a writer, an exegete attempts to convince his (or her) readers of the validity of his (or her) own views and interpretations of the text. However, the aims and objectives that an exegete has for a work also have an impact on the way the tafsīr is actually shaped. (Post)modern views of reading and writing can explain how a single text can generate such a wide range of interpretations in Qurʾānic exegetical works.
7
Gous, I. G. P. "Sosiologiese eksegese van die Ou Testament geïllustreer aan die hand van Klaagliedere 3." Verbum et Ecclesia 14, no. 1 (September 9, 1993): 67–83. http://dx.doi.org/10.4102/ve.v14i1.1276.
Texto completoResumen
Sociological exegesis of the Old Testament with particular reference to Lamentations 3People experience change as a traumatic rearrangement of their life anchors. It is possible for religion to play a positive role in the process of coming to terms with change. The book of Lamentations is representative of an attempt to interpret the loss of anchors to the people of Jerusalem in 586 B.C. We can draw from their experiences only if we come to understand their world. Sociological exegesis provides invaluable insights to this effect. The history of sociological exegesis in the study of the Old Testament is briefly sketched, followed by an overview of the book of Lamentations, with particular reference to Lamentations 3, as an example of this type of exegesis.
8
Rohmana, Jajang A. "MEMAHAMI MAKNA BATIN KITAB SUCI." ALQALAM 34, no. 1 (June 30, 2017): 109. http://dx.doi.org/10.32678/alqalam.v34i1.1834.
Texto completoResumen
This article aims to analyze the esoteric interpretation of the Qur'an written in Sundanese. The object of the study is theQuranul Adhimiof Haji Hasan Mustapa (1852-1930). Through the analysis of hermeneutics, this study shows that the local exegesis can not be assumed that it has the same character as the Malay-Indonesian exegesis. Indeed, it shows local creativity born out of the diversity of cultural backgrounds. It also shows the process of the dialogue between Sufism and the inner of Sundanese people in the frame of Qur'anic exegesis. This can be proven in three ways: the interpretation centered on the inner meaning, the use of natural metaphors, and the nuances of Sundanese literature. The significance of Mustapa 'sexegesis lies in the process of -indigenization of the Qur'an (Islam) to the characteristics of the local Islamic tradition through the work of Quranic exegesis. This work clearly indicates the local creativity in responding to the intellectual tradition of Sufism, especially the Sufi interpretation. Not only through metrical poetry, he also interprets mystical experiences through theexegesis.
9
Booth, Douglas. "Olympic city bidding: An exegesis of power." International Review for the Sociology of Sport 46, no. 4 (July 15, 2011): 367–86. http://dx.doi.org/10.1177/1012690211408844.
Texto completoResumen
In this article I analyse the bidding process to host the olympics as a complex set of power relationships between the International Olympic Committee (IOC) and candidate cities. My analysis looks at both macro-political conditions and relationships and the micro-motives and psychological predilections of IOC members and the principals of candidate cities. Unlike traditional political studies that largely infer the goals and ambitions of individual members from the IOC’s collective interests, my approach considers the psychological basis of these interactions on its own terms. This interpretation loosely follows an interactive model of power and influence developed by Bertram Raven and grounded in political psychology. Importantly, the bidding process for olympic hosting rights provides insights into the omnipresent nature of power and its different forms that operate across macro- and micro-levels of society.
10
Holbrook, Allyson, Jennifer St George, Liz Ashburn, Anne Graham, and Miranda Lawry. "Assessment Practice in Fine Art Higher Degrees." Media International Australia 118, no. 1 (February 2006): 86–97. http://dx.doi.org/10.1177/1329878x0611800112.
Texto completoResumen
The study reported in this paper investigates the examination of fine art doctorates, and specifically how fine art examiners convey their assessment of the exegesis and exhibition in their written reports, drawing on 42 PhD fine art reports. Fine art examiners provided significant amounts of negative appraisal overall, little formative comment, and frequently wrote about the process of examination. Poor candidate engagement with relevant literature was identified as the key reason why examiners were harsher in their recommendations than colleagues in allied fields. The reports resonated with the ‘newness’ of examination in the field, the assessment language showed marked differences between the exegesis and the exhibition, and the relative emphasis in assessment centred on the exegesis.
11
CERAMI, CRISTINA. "THOMAS D'AQUIN LECTEUR CRITIQUE DU GRAND COMMENTAIRE D'AVERROÈS À PHYS. I, 1." Arabic Sciences and Philosophy 19, no. 2 (September 2009): 189–223. http://dx.doi.org/10.1017/s0957423909990026.
Texto completoResumen
AbstractThe present article aims to provide a reconstruction of the interpretation offered by Thomas Aquinas of the cognitive process described at the beginning of Aristotle's Physics and of his criticism of Averroes' interpretation. It expounds to this end the exegesis of ancient Greek commentators who opened the debate on this question; then, it puts forward a reconstruction of Aquinas' doctrine by means of other texts of his corpus, as well as an explanation of his criticism of Averroes' exegesis; it finally reconstructs Averroes' interpretation worked out in his Great Commentary to Phys. I, 1, in order to show that Aquinas' disapproval is partly due to an incorrect interpretation of Averroes' divisio textus of Phys. I, 1. It suggests as well that, concerning some fundamental points, Aquinas' exegesis doesn't diverge from the interpretation proposed by Averroes.
12
Fawaidur Ramdhani and Ahmad Qusyairi. "WACANA ASTRONOMIS DALAM TAFSIR BAHASA MADURA." AL ITQAN: Jurnal Studi Al-Qur'an 6, no. 2 (December 24, 2020): 109–28. http://dx.doi.org/10.47454/itqan.v6i2.724.
Texto completoResumen
This article examines the scientific interpretations in the book Tapsèr Sorat Yaa-siin (Bhāsa Madhurā) by Muhammad Ershad. The presence of this Madurese interpretation has complemented a series of Nusantara’s Qur’anic exegesis which has a tendency towards scientific nuances. Therefore, it is important to study the Qur’anic exegesis of cultural observers as a form of safeguarding one of the treasures of Qur’anic exegesis works in Indonesia, especially those with local languages. This study will only focus on scientific interpretations that are astronomical. This study find out, the astronomical interpretations of the Tapsèr Sorat Yaa-siin (Bhāsa Madhurā) has four broad themes; the solar system, the sun's dimming process, the creation of the universe, and the solar and lunar eclipses. During the interpretation process, Muhammad Ershad adopted a lot of information contained in the scientific discipline of astronomy. Apart from that, he also displayed his own drawings to make the reader easier in understanding the explanation he provided. Keywords: Muhammad Ershad, astronomical interpretation, Tapsèr Sorat Yaa-siin (Bhāsa Madhurā)
13
Rowland, Christopher. "'Rouzing the Faculties to Act': William Blake, Merkabah Mysticism, the Theology of Liberation and the Exegetical Importance of Experience." Biblical Interpretation 11, no. 3 (2003): 543–54. http://dx.doi.org/10.1163/156851503322566912.
Texto completoResumen
AbstractThis essay is a consideration of the importance of experience and the exegetical possibilities of the allusive nature of the biblical text. It explores the way in which the space was explored by mystics in their visionary experience. In this the interpretative subjects insert themselves into the text as active participants in that which the text describes, so that understanding of the text comes about through experiencing what happens when that imaginative process of identification with the subject matter of the text takes place. The final part of the essay reflects on the way in which, in the modern world, experience of life and the struggle for social justice have informed the way in which the text has functioned as a catalyst for interpretative insight and social change. In the theology of liberation there is a stress on the recognition of the events of one's life and the circumstances in which one lives as ingredients in the exegetical process, so that what one undergoes and learns thereby informs the understanding of the text. The essay is a plea that the widely canvassed view of exegesis which regards it as an exact interpretative science in which meaning can be pinned down by reference to ancient contexts needs to be complemented by a more experienced-based, more imaginative, form of exegesis. What unites these different appeals to experience in exegesis is the importance attached to the contribution of the interpreting subject to exegesis of the biblical text.
14
Fogleman, Alex. "Becoming the Song of Christ." Augustinian Studies 50, no. 2 (2019): 133–50. http://dx.doi.org/10.5840/augstudies201943051.
Texto completoResumen
While the connections between exegesis, music, and moral formation are well known, what Augustine’s use of particular metaphors reveals about his theology that more literal renderings do not is less clear. This article explores how Augustine’s use of musical metaphors in Enarratio in Pslamum 32(2) illuminate his understanding of the relationship between grace and human virtue. After first offering a doctrinal description of the rightly ordered will and its Christological foundation, Augustine proceeds to narrate the Christian life as one of various stages of learning to sing the “new song” of Christ. He interprets references to the lyre and psaltery as figures of earthly and heavenly life, and then exegetes the psalm’s language of jubilation as laudatory praise of the ineffable God. The chief contribution of the musical metaphors here are twofold. First, they enable Augustine to display the mysterious process of the will transformed over time. Second, the musical figures help Augustine account for how a human will, encompassed in time, can align with the will of an eternal God whose will is ultimately inexpressible. Augustine’s musical exegesis is able to gesture towards the profound mystery of human life in time and its relation to an eternally un-timed God.
15
Bloomquist, L. Gregory. "A Contemporary Exegesis At the Edges of Chaos." Religion and Theology 11, no. 1 (2004): 1–38. http://dx.doi.org/10.1163/157430104x00014.
Texto completoResumen
AbstractBiblical exegesis continues to work under the aegis of assumptions that have been associated with it since the late critical period. I identify primary ones: a posture of objectivity toward the biblical text that purports simply to find in the text what is already there and an approach to the text that abstracts it from the real life experience of human persons. Using socio-rhetorical analysis, I show how ideological analysis undercuts the first assumption, that of passivity toward the text and false modesty toward the exegetical process. Using the same analysis, I show how it is possible to re-enflesh the text to overcome the second problem. This re-enfleshment leads me to reflect on ways that socio-rhetorical analysis accords with contemporary scientific explorations of 'complexity, which emerges on the edge of chaos. I conclude with a call to adopt exegetical practices that can exist on and grow with such a complexity and to see the shortcomings of those practices that adopt an artificial truncation of the process, a truncation that can only be understood as 'death'in contrast with 'life'.
16
Siti Mir’atul Af’idah. "PHILOLOGICAL STUDY OF JALĀLAIN." AL ITQAN: Jurnal Studi Al-Qur'an 3, no. 2 (August 19, 2017): 27–54. http://dx.doi.org/10.47454/itqan.v3i2.26.
Texto completoResumen
Abstract The study of manuscript is one of the popular topics in the academical world. Especially for exegesis manuscript, it is rarely found in the archipelago. This research is important for preserving the cultural heritage in the form of manuscript. This article examines the codicological aspects of the manuscript. By using codicological discourse analysis, this research concludes that Jalālain Exegesis Manuscript of Kyai Nur Hisyam Mandirejo was written on European paper. He wrote the manuscript into two volumes for studying and learning significance. He finished writing the first volume in 1269 H. and the second volume in 1361 H. The manuscript is still quite clear to read, while the paper has weathered and even there are some papers lost and broken. By using critical discourse analysis, this research reveals that the manuscript consists of various additional information, such as grammatical or naḥwu explanation of certain words, stories related to certain sentences in the exegesis and ma’na gandhul pegon (interlinier text). By comparing the manuscript to Jalālain Exegesis of printed version that corrected by Muḥammad Dhu al-Kifl Zain al-Dīn al-Waṭanī, it was printed by Dār al-Kutub al-Islāmiyyah on January 2011th M. / Muḥarram 1432 H. The researcher reveals that both of them are similar text but have different main text for the guidelines copying process. Some differences found in several sides of study. This research concludes that there are three patterned errors of manuscript writing, like about the writing of لا, ه (ha`) and ى (alif layyinah). Keyword: Jalālain exegesis, manuscript, Kyai Nur Hisyam, philological study.
17
Adib, Shohibul. "Metode Tafsir Al-Qur'an untuk Anak Didik: Studi Buku Tafsir Al-Qur'an Karya Afif Muhammad." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 10, 2018): 463–99. http://dx.doi.org/10.32489/al-riwayah.10.
Texto completoResumen
The exegetical methods of the Quran has been aimed more and consumed by adults both from students, students, lecturers, and intellectuals, rather than to children. But actually, the case of adults is clearly different from the nature of children who have a tendency to play. How to present an exegetical method of the Quran that can be consumed by children is a developmental idea in the scientific exegesis of the Quran in general and particularly in the Islamic Religious Education (PAI), especially in the study of the exegesis of the Quran. Therefore, Tafsir Qur'an Untuk Anak-anak (The Exegesis of the Quran for Children) by Afif Muhammad comes to respond to the problem when it is now very rarely the literature that deals with the interpretation for children today.Therefore, this paper will discuss how the exegetical method offered by Afif Muhammad in his work, and most importantly is, how to present the characteristics of the exegesis of the Holy Quran that is ideal for children in the perspective of Islamic Religious Education (PAI).The result of this research reveals that the ijmāli method with dialogical language in Tafsir Qur'an untuk Anak-anak can be used as a solution to improve the lecture method in PAI so as to create dynamic and effective interrelations between educators and learners in the learning process. The comic method in the Tafsir Qur'anuntuk Anak-anakis a prominent characteristic of the study of the Qur'an for children so that it can be utilized by educators in the process of teaching and learning in the classroom, and the scholars who are concerned about the world education of children.
18
Прохоров, Е. А. "Exegetical Practices of John Chrysostom and the Formation of the Subject of Faith." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 2 (April 10, 2021): 110–18. http://dx.doi.org/10.37482/2687-1505-v093.
Texto completoResumen
This article attempts to consider John Chrysostom’s practice of exegesis (interpretation of biblical texts) from the point of view of the formation of the subject of faith. The main research method applied here is multilevel hermeneutic and exegetical text analysis. The author of this study shows how John Chrysostom’s exegesis evolves from a simple set of tools into a condition for a person’s self-change. According to John Chrysostom, a subject engaging in exegesis transforms and brings his mind into a holistic state. The purified mind becomes able to notice its own non-authentic existence, while authentic existence must be revealed to the subject in the process of biblical interpretation. This happens when the interpreter questions himself and doubts the existence. Text interpretation for an exegete is not an act of studying an object. Exegesis is fundamentally dialogical in nature and is based on the subject–subject relationship, thus presenting an opportunity to meet with the Other being, which needs to ask a question about itself. Questioning the Other is an attempt to get out of the closed world and start moving towards the truth. The truth lies before the subject and opens up new ways of existence for him. Becoming a subject is always incomplete: it is impossible to reach the moment of final formation since the truth cannot be exhausted, one can endlessly approach it. A unique and inimitable relationship is established between the truth and the subject, opening up new ways of being. It is safe to say that exegesis for the subject becomes an act of creating his own life.
19
Baidowi, Ahmad. "PÉGON SCRIPT PHENOMENA IN THE TRADITION OF PESANTREN'S QUR’ANIC COMMENTARIES WRITING." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 21, no. 2 (July 29, 2020): 469. http://dx.doi.org/10.14421/qh.2020.2102-12.
Texto completoResumen
Relations that exist between the Qur'an and local traditions of society cause variations in the exegesis writing tradition. One of the reasons why there are variations is to make it easier for the public to understand the contents of the Qur'an. This is as happened in Javanese society, with the tradition of using the pégon script in exegesis writing. The pégon script is generally used by the Javanese as a medium for scientific transmission. Pegon script and pesantren is like the two sides of the coin that cannot be mutually separated. History shows, pégon becomes an important part in pesantren world civilization because the learning and intellectual works of pesantren are very dominant with the pégon tradition. This study uses a phenomenological approach as an effort to explain the phenomenon of the writing of the pégon in pesantren exegesis. This study concludes that the use of the pégon script in the writing of pesantren works such as Tafsir Al-Ibrīz fī Ma'ānī al-Qur'ān al-`Azīz by KH Bisri Mustafa, Al-Iklīl fī Ma`ānī al-Tanzīl by KH Misbah Mustafa Mustafa and Tafsir Al-Maḥallī by KH Mudjab Mahalli is not just a communication tool to convey the writer's message to the reader, however, more than that, it has educational functions in many ways. This can be seen in the use of the pégon script with the Gandul translation model. The use of the meaning of gandhul in the exegesis using pégon becomes a kind of Arabic-Javanese dictionary because the translation process uses the word for word model, so this makes it easier for Javanese people to understand the contents of the Qur'an. Besides that, the use of the pégon script in Javanese pesantren exegesis writing also functions as a medium for learning nahwu or Arabic grammatical system and also as a cultural identity of Javanese society.
20
Bonch-Osmolovskaya, Olga A. "Confucian Exegetical Thought in the Southern Dynasties Period (420–589): Canonical Texts and Commentaries between Decline and Restoration." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 3 (2021): 351–67. http://dx.doi.org/10.21638/spbu13.2021.304.
Texto completoResumen
The article examines the main trends in Confucian exegetical thought during the Southern dynasties period. Confucian exegesis, as an original intellectual tradition, was in a state of crisis at that time and experienced significant influence both from the syncretic teaching xuanxue and Buddhism. This situation determined the particular popularity of some canonical texts and commentaries and the actual oblivion of others. Losing its monopoly in education, Confucianism often came down to providing ritual ceremonies at court. The article examines several aspects of this crisis state of southern Confucianism. It identifies and analyzes a new type of commentary that appeared in the exegesis of this period, and it explores the main intellectual tendencies in the Confucian exegesis of the Southern dynasties period and traces the reasons for their appearance. The author examines features of subcommentary-yishu, through which scholars realized new forms of intellectual activity. This commentary originated from Buddhist monks’ translation and teaching activities approximately in the mid-5th century AD. In the exegesis of the Southern dynasties, yishu provided a platform for relatively free philosophical discussion, often associated with the practice of lecturing. It is important that this practice in Confucianism and Buddhism of that time had many common features. The changes in the educational standard (the emergence of schools with a new structure) are traced as well as its influence on the position of Confucian commentary in the educational process (apparent instability of the set of authoritative commentaries).
21
Adib, Shohibul. "Metode Tafsir al-Qur'an untuk Anak Didik." Al-Riwayah : Jurnal Kependidikan 10, no. 2 (September 3, 2018): 463–99. http://dx.doi.org/10.47945/al-riwayah.v10i2.159.
Texto completoResumen
The exegeticalmethods of the Quran has been aimed more and consumed by adults both from students, students, lecturers, and intellectuals, rather than to children. But actually, the case of adults is clearly different from the nature of children who have a tendency to play. How to present a exegeticalmethod of the Quran that can be consumed by children is a developmental idea in the scientificexegesis of the Quran in general and particularlyin the Islamic Religious Education (PAI), especially in the study of the exegesis of the Quran. Therefore, Tafsir Qur'an untuk Anakanak (The Exegesis of the Quran for Children) by Afif Muhammad comes to respond to the problem when it is now very rarely the literature that deals with the interpretation for children today. Therefore, this paper will discuss how the exegeticalmethod offered by Afif Muhammad in his work, and most importantly is, how to present the characteristics of the exegesis of the Holy Quran that is ideal for children in the perspective of Islamic Religious Education (PAI).The result of this research reveals that the ijmāli method with dialogical language in Tafsir Qur'an untuk Anak-anak can be used as a solution to improve the lecture method in PAI so as to create dynamic and effective interrelations between educators and learners in the learning process. The comic method in the Tafsir Qur'an untuk Anak-anak is a prominent characteristic of the study of the Qur'an for children so that it can be utilized by educators in the process of teaching and learning in the classroom, and the scholars who are concerned about the world education of children.
22
Adib, Shohibul. "METODE TAFSIR AL-QUR'AN UNTUK ANAK DIDIK: STUDI BUKU TAFSIR AL-QUR'AN KARYA AFIF MUHAMMAD." Al-Riwayah: Jurnal Kependidikan 10, no. 2 (September 30, 2018): 463–99. http://dx.doi.org/10.32489/al-riwayah.170.
Texto completoResumen
The exegeticalmethods of the Quran has been aimed more and consumed by adults both from students, students, lecturers, and intellectuals, rather than to children. But actually, the case of adults is clearly different from the nature of children who have a tendency to play. How to present a exegeticalmethod of the Quran that can be consumed by children is a developmental idea in the scientificexegesis of the Quran in general and particularlyin the Islamic Religious Education (PAI), especially in the study of the exegesis of the Quran. Therefore, Tafsir Qur'an untuk Anakanak (The Exegesis of the Quran for Children) by Afif Muhammad comes to respond to the problem when it is now very rarely the literature that deals with the interpretation for children today. Therefore, this paper will discuss how the exegeticalmethod offered by Afif Muhammad in his work, and most importantly is, how to present the characteristics of the exegesis of the Holy Quran that is ideal for children in the perspective of Islamic Religious Education (PAI).The result of this research reveals that the ijmāli method with dialogical language in Tafsir Qur'an untuk Anak-anak can be used as a solution to improve the lecture method in PAI so as to create dynamic and effective interrelations between educators and learners in the learning process. The comic method in the Tafsir Qur'an untuk Anak-anak is a prominent characteristic of the study of the Qur'an for children so that it can be utilized by educators in the process of teaching and learning in the classroom, and the scholars who are concerned about the world education of children.
23
Rizvi, Sajjad H. "The Formation of the Classical Tafsir Tradition." American Journal of Islam and Society 24, no. 3 (July 1, 2007): 130–32. http://dx.doi.org/10.35632/ajis.v24i3.1537.
Texto completoResumen
While one may question the title of the book under review, there is littledoubt that Walid Saleh’s revised Yale doctoral dissertation is a major developmentin Qur’anic studies and, in particular, of the exegetical traditions inIslam. Al-Tha`labi was important, but remains neglected in the field. A Sunniauthor widely cited by Shi`i exegetes and polemicists, a traditionist who drew upon Sufi commentaries, and a Muslim thinker interested in pre-Islamicreligious lore, he had a major influence on the development of the IslamicEast’s exegetical traditions. This is signalled by citations from his famousexegesis Al-Kashf wa al-Bayan, a monumental work that still awaits a criticaledition, and by the disputes during the medieval period over his probityand reliability.After a useful introduction to the problematic of exegesis, the bookcomprises seven chapters. The introduction is not, however, free from contention.Saleh would like to argue that al-Tha`labi represents the “intellectualvictory” of Sunnism during a period when it was “weak but most culturallyopen”; Sufi exegesis was co-opted some time before al-Ghazzali,Shi`ism through the incorporation of philo-`Alid material, and rationalism“dethroned by proclaiming the salvific power of belonging to the Muslimcommunity.” I am not so sure. While Al-Kashf was influential, al-Tha`labiwas widely derided in the medieval Sunni tradition, not least by everyIslamicist’s favourite bête noire Ibn Taymiyya. His supposed “inclusive”Sunnism was clearly not favored in a time when Sunni political power dominatedand was institutionally perpetuated in the madrasah. The gradualdevelopment of the nature of Sunni consensus and hegemony probablyexplains the process of al-Tha`labi’s work and its reception ...
24
Smit, Peter-Ben. "Sadomasochism and the Apocalypse of John: Exegesis, Sensemaking and Pain." Biblical Interpretation 26, no. 1 (February 5, 2018): 90–112. http://dx.doi.org/10.1163/15685152-00261p05.
Texto completoResumen
This essay proceeds from a modern sensitivity with regard to suffering and violence in canonical texts and draws on a modern phenomenon, sadomasochism (in particular masochism and appertaining theory, enhanced with theory concerning torture and pain), in order to understand the dynamics of suffering and its interpretation in the Apocalypse of John. The result of the paper is a contribution to the question what role pain and suffering play in the Apocalypse of John, as well as to the question to what extent comparing contemporary cultural phenomena and their analysis can contribute to the understanding of ancient texts. The paper also seeks to move beyond the rather pejorative and unnuanced use of the term ‘sadomasochistic’ in relation to the Apocalypse of John that has been used here and there in order to condemn the violence contained in the work (and, in the process, shedding rather shady light on BDSM practicioners).
25
Babiarz, Grzegorz. "Poznanie i wolna wola – dwie podstawowe kategorie antropologii Ambrozjastra." Vox Patrum 63 (July 15, 2015): 143–55. http://dx.doi.org/10.31743/vp.3556.
Texto completoResumen
Ambrosiaster belongs to the Roman school of exegesis. He deserves the attention because of the relations between him and Marius Victorinus, his predecessor, as well as Pelagius and Augustine, his successors. The purpose of the article was to present Ambrosiaster’s anthropology on the basis of his writings. The conclusions have been presented in three parts: the elements of human nature, the rationality of knowledge and the scope of free will. The first part shows the process in which the elements of nature are integrated. The spirit plays the decisive role synchronizing both the body and the soul. This dynamic and ongoing process is inspired by the presence of the Holy Spirit. The second part reveals two conditions for gaining knowledge: accepting the limitations of the mind and expanding and developing the principle of analogy. The last part presents two ways the free will is practised: by increasing how much one owns, which may be associated with lust, or by strengthening one’s inner strength. The role of the cultural and the ecclesial environment constitutes important information for the reconstruction of the views of Ambrosiaster. This raises the question whether – alongside Antioch and Alexandria – one could also talk about the Roman school of exegesis (Marius Victorinus, Ambrosiaster, Pelagius).
26
A. Qassas, Raed. "Translation and the Individual Talent: Ambiguity in the Qurʾanic Text and the Role of the Translator". Arab World English Journal For Translation and Literary Studies 5, № 2 (15 травня 2021): 139–55. http://dx.doi.org/10.24093/awejtls/vol5no2.11.
Texto completoResumen
This article examines the impact of traditional Tafsīr, the exegesis of the Qur’an, on the translation of the Qurʾanic text into English. Caught between the authority of tradition and the sensitivity of translating a sacred text, many translators refrain from practicing interpretation as an integral part of the translation process, whereas others defiantly dismiss the authority of tradition en masse. The significance of the study lies in undermining over-reliance on explanatory texts yields semantically dogmatic interpretations recurrently manifest in the various English renditions of the Qurʾan. The article questions what is called the etic translation that involves translation from the perspective of one who remains an outsider and does not participate in the interpretation. The finding of the study lead to the conclusion that many translations of the Qurʾan disregard possible interpretations because of rehashing interpretations handed down from traditional exegeses. The article also argues that translators have an active, interpretative role in the translation of the Qurʾan. Compatibility with tradition does not mean being constricted exclusively by Tafsīr. Tradition is a frame of reference, a point of departure for new horizons of interpretation where interpretation is viewed as an augmentation to tradition, not sedition.
27
Jurgilewicz, Marcin, and Andrzej Dana. "PENITENTIAL HOLDING IN THE NON-PROCESS COURT MEASURES SYSTEM." Probacja 2 (June 30, 2022): 85–108. http://dx.doi.org/10.5604/01.3001.0015.8796.
Texto completoResumen
The article in its content refers to the little commented issue related to penitentiary detention as a Wednesday of legal reaction and in its terms it has a de lege lata character. The aim of the article was to draw attention to the procedural and technical sphere related to the detention of a person in the penitentiary detention mode. Another aim of the article has become an attempt to draw attention to whether it is possible to regulate penitentiary detention in a standardized manner in one normative act. The legal exegesis presented in the study clearly indicates that the issue of penitentiary detention has been dispersed in many normative acts. Such a situation, in turn, creates undefined spheres, because its implementation is carried out in time – from the moment the person is arrested by the Police until the person is brought to a penitentiary unit. Therefore, the study posed a research question to what extent it is possible to simplify this procedure at the normative level, which would include a consolidated legal act.
28
Yee, Jennifer. "Baudelaire’s Ironic Lighthouse." Representations 160, no. 1 (2022): 31–53. http://dx.doi.org/10.1525/rep.2022.160.2.31.
Texto completoResumen
Visual interpretation can offer a means of critical exegesis, as demonstrated in this article, which proposes a reading of Charles Baudelaire’s poem “L’Irrémédiable” via a series of original drawings, in a process of reverse ekphrasis. “L’Irrémédiable” is read as both an ekphrastic, antimodern poem exploring a series of old-fashioned emblems and a radical step toward iconicity in which the shape of the poem gives spatial expression to the ironic beacon of self-awareness.
29
Ma'arif, Cholid. "MAQĀṠID AL-QUR’AN AL-GHAZALI DALAM KITAB SIRĀJ AL-ṬĀLIBĪN KARYA SYEKH IḤSĀN AL-JAMPESI". QOF 4, № 1 (15 червня 2020): 57–73. http://dx.doi.org/10.30762/qof.v4i1.1525.
Texto completoResumen
This article talk about maqāṣid al-Qur’ān on exegesis worked by Syaikh Ihsan Jampes, aspecially toward some verses at book of Sirāj aṭ-Ṭālibῑn vol. II. For that, there are three question should be answer; about the type of Quranic-exegesis, the operational process of Maqasid Alquran, and finally the main theme of Maqasid Alquran on the book of Sirāj aṭ-Ṭālibῑn vol. II. So, by using study of library-research and descriptive-analysis writing, otomatically the researcher make those verses as object of material and the book as primary-object soon the other books as secondary, such as book of Jawāhir al-Qur’ān worked by al-Ghazali. The results of this research are; firstly, the book of Sirāj al-Ṭālibῑn use type of tafsir isyari just to explain the majority exegesis of those verses within. Secondly, by modelling of maqāṣid al-Qur’ān arranged by al-Ghazali, the researcher find at least 80 main-verses on the book of Sirāj al-Ṭālibῑn, which is talking about knowing of Allah and the prophectic-wisdom are more dominate themes than about life of mankind. Thirdly, the implication of those, there are two big groups of maqāṣid following maqāṣid al-Qur’ān of al-Ghazali; monotheism-escatology, and wellnes during other themes such as morality, wisdom, islamology, and properiousity of mankind. Four of these big themes bring to some understanding that the main maqāṣid al-Qur’ān on the book of Sirāj aṭ-Ṭālibῑn is the wellness (kemaslahatan) on the world and hereafter for all mankind.
30
Shihab, Muhammad Quraish. "Tafsir, Ta'wil, dan Hermeneutika Suatu Paradigma Baru dalam Pemahaman Al-Qur'an." SUHUF 2, no. 1 (November 21, 2015): 1–10. http://dx.doi.org/10.22548/shf.v2i1.94.
Texto completoResumen
Studies on interpretation, exegesis, and hermeneutics are very wide for the difference of the scope of definition presented. Interpretation and exegesis are used to understand the words, sentences and the God's messages. Many Muslim scholars considers both have the same meaning, whereas for hermeneutics means the explanation about the meaning of the God's messages. Therefore, if hermeneutics is under-stood as the above explanation, it is not wrong that actually, herme-neutics has long been known by the Muslim scholars before the emergence of Western hermeneutics. As to other method of the inter-pretation of the Qur'an, Islam does not ban hermeneutics to doubt the Qur'an as long as that process drives the doer to positively think about the Qur'an and not to make the doer in pessimistic doubtful, pessimistic doubtful accompanied by bad assumption toward the Qur'an. Although some Muslim scholars allow the use of hermeneu-tical study in understanding the Qur'an, however, there are some tight requirements in using it. One of them is if there is certain indication (qaranah) which makes it hard to understand the external meaning
31
Dumit, Joseph. "Writing the Implosion: Teaching the World One Thing at a Time." Cultural Anthropology 29, no. 2 (May 19, 2014): 344–62. http://dx.doi.org/10.14506/ca29.2.09.
Texto completoResumen
This article puts a reading of Gilles Deleuze’s Cinema 2 in dialogue with Donna Haraway’s works and methods. Working through the former helps me unpack the process of Haraway’s inquisitive “implosion” method and some of its aims better. I describe this as exploring how the world is interconnected one process and thing at a time, how these connections are vitally and politically important, and how this work is inexhaustible. Following this exegesis, I offer a series of exercises for putting this method into practice, one that I use myself and teach to graduate students and undergrads.
32
Quinn, James. "Reflecting on reflection: Exploring the role of writing as part of practice-led research." Journal of Writing in Creative Practice 13, no. 2 (February 1, 2020): 243–58. http://dx.doi.org/10.1386/jwcp_00007_1.
Texto completoResumen
The phrase ‘writing up’ is often framed as the point where a research project is nearing its end, with only a summarizing thesis between a student and their completion. This text seeks to interrogate this dichotomy between research practice and writing. Instead, the text engenders reflective writing as a constant undercurrent of dialogue that continually shapes research through reflective thought. The text implements concepts from two key texts to meet these ends: Kamler and Thompson’s Helping Doctoral Students Write: Pedagogies for Supervision and Bolt and Barrett’s Practice as Research: Approaches to Creative Arts Enquiry. The first of the texts problematizes the notion of a formal ‘writing up’ stage often cited by students and supervisors in research study, arguing instead for a shift towards a more dynamic role for writing in research, or indeed writing as research. The second of the contributing texts presents Barbara Bolt’s notion of the ‘exegesis’ as ancillary to this thought – outlining written practice in arts research as an intrinsic, generative process, married to any practical outcome. Using the rhetoric outlined in these two references, this article then summarizes with an application of the notion of the ‘exegesis’ to an assortment of personal written texts, such as reflective journal entries and assessed written works across three years of postgraduate study. Herein lies the key claim of this article – that exegesis permeates every meaningful or developmental step of practice-led research, forming a crucial reciprocal relationship between visual and written work not unlike other hybridized methodologies outlined by authors such as Mieke Bal in her text, Travelling Concepts in the Humanities: A Rough Guide.
33
Huning, Ralf. "Pontos de convergência entre ciência bíblica e leitura popular da Bíblia." Revista Eclesiástica Brasileira 68, no. 270 (April 5, 2019): 392. http://dx.doi.org/10.29386/reb.v68i270.1449.
Texto completoResumen
A 12a Assembléia Geral do Sínodo dos Bispos, em outubro de 2008, terá como tema “A Palavra de Deus na vida e na missão da Igreja”. Considerando a interpretação da Bíblia na Igreja Católica, o autor apresenta como um dos mais importantes desafios, a superação da lacuna existente entre a ciência bíblica e a leitura popular. Em vista disto, o grupo do Projeto “Exegese Intercultural” desenvolveu um método exegético, a pragmalingüística, que oferece princípios importantes para um intercâmbio entre os cientistas bíblicos e os “simples” leitores bíblicos. Os três passos utilizados neste método – sintática, semântica, pragmática – podem também ser empregados como base de uma leitura bíblica não científica. Isso deveria estimular um diálogo que resulte num aprendizado mútuo de ambas as partes. Enquanto a leitura científica propõe um processo compassado, onde a estrutura e o conteúdo do texto (sintática e semântica) são analisados em seus pormenores, a leitura popular oferece uma aproximação aos modelos de ação (pragmática), propostos pelo texto bíblico.Abstract: The theme of the 12th General Assembly of the Bishops’Synod in october 2008 will be “God’s word in the life and mission of the Church”. Considering the Catholic Church’s interpretation of the Bible, the Author feels that one of the Church’s most important challenges is to overcome the gap that exists between biblical science and popular reading. Having this in mind the team working on the project “Intercultural Exegesis” developed an exegetic method –pragmalinguistics – that provides important principles for an exchange between biblical scientists and the “ordinary” readers of the Bible. The three steps used in this method – syntactic, semantic and pragmatic – may be also used as the basis for a non-scientific reading of the Bible. This should encourage a dialogue that will lead to mutual learning. While the scientific reading suggests a slow process in which the structure and the contents of the text (syntactic and semantic) are analysed in detail, popular reading offers an approximation to the action models (pragmatic) proposed by the biblical text.
34
Fishbane, Michael. "“Seeing the Voices”." Levinas Studies 13 (2019): 11–26. http://dx.doi.org/10.5840/levinas2019131.
Texto completoResumen
Rabbinic Talmudic tradition is marked by chains of tradition, integrating written Scripture (as prooftext) and oral Traditions (as exegesis). The interrelation of word, voice, and instruction is paramount. Levinas’s reading of Talmudic texts follows this format and continues this tradition, by superimposing his voice and philosophical concerns. I have chosen his reading of Babylonian Talmud, Tractate Makkot 10a as an exemplum. In the process, Levinas’s style and method can be seen as a contemporary meta-commentary on the ancient rabbinic source.
35
Syed, Mairaj U. "The Construction of Historical Memory in the Exegesis of Kor 16, 106." Arabica 62, no. 5-6 (November 5, 2015): 607–51. http://dx.doi.org/10.1163/15700585-12341378.
Texto completoResumen
This article analyzes reports about the capture and torture of the companion ʿAmmār b. Yāsir and their later use in the exegesis of Kor 16, 106. It also shows why the reports were generated by different sectarian communities (Imamī Šīʿites, Zaydites, Murǧiʾites) in the different parts of the early Islamic empire (Kufa, Mecca, Medina, Basra, and Jazira) in the late first/seventh and early second/eighth centuries. Through a detailed and comprehensive analysis of the isnāds of reports, the article shows that it is possible to correlate information about the sectarian affiliations of reports’ transmitters with the contents of the reports and in the process shows why different communities remembered and transmitted the specific forms of the reports that they did. The article shows how literary Islamic sources are susceptible to a much more granular historical analysis than previously assumed.
36
Jourdan, Fabienne. "Woher kommt das Übel?: Platonische Psychogonie bei Plutarch." Ploutarchos 11 (November 3, 2014): 87–122. http://dx.doi.org/10.14195/0258-655x_11_5.
Texto completoResumen
According to Plutarch, the cause of evil is not the demiurge’s will, that is the divine, nor is it matter or the World-soul, but the precosmic, ungenerated evil soul which is at the origin of the World-soul. This very original interpretation of a passage from the Timaeus in which Plato describes the formation of the soul (Tim. 35a) is not merely supported by a partisan interpretation of the famous pages of the Laws (X 896 E-898 D). Its origin can be situated in a version of Plato’s text circulating in the Old Academy since Xenocrates. The paper aims at throwing some light on the way in which this exegesis of Timaeus 35a — possibly inheriting from an already rewritten text — enables Plutarch to develop his views on the origin of evil: on the cosmic as well as on the human levels, evil is always first, innate and already here, whereas the good, whose origin is divine and intelligible, is a gift coming from the outside. In the process, the paper also intends to give credit to Plutarch against Proclus and his attacks aimed at his exegesis.
37
O'Kane, Martin. "The Artist as Reader of the Bible. Visual Exegesis and the Adoration of the Magi." Biblical Interpretation 13, no. 4 (2005): 337–73. http://dx.doi.org/10.1163/156851505774470834.
Texto completoResumen
AbstractThe article explores the processes at work in a painting's engagement of its viewer in biblical subject matter. It accentuates the role of the artist as an active reader of the Bible and not merely an illustrator of biblical scenes, the dynamic that occurs in the text-reader process as paradigmatic for the image-viewer relationship and the important role of the developing tradition that felt the need to change or rewrite the biblical story. The processes are explored in terms of hermeneutics and exegesis: hermeneutics defined as 'the interweaving of language and life within the horizon of the text and within the horizons of traditions and the modern reader' (Gadamer) and exegesis as 'the dialectic between textual meaning and the reader's existence' (Berdini). Applied to the visualization of biblical subject matter, the approaches of Gadamer and Berdini illumine the key role given to the viewer in the visual hermeneutical process. The biblical story of the adoration of the Magi (Matt. 2: 1-12), the first public and universal seeing of Christ and one of the most frequently depicted themes in the entire history of biblical art, is used to illustrate their approach. The emphasis in the biblical narrative on revealing the Christ child to the reader parallels a key concept in Gadamer's hermeneutical aesthetics, namely Darstellung, the way in which a painting facilitates its subject matter in coming forth, in becoming an existential event in the life of the viewer.
38
Weir, Simon. "Paranoiac Critical Interiorisations:." idea journal 12, no. 1 (July 8, 2018): 60–71. http://dx.doi.org/10.37113/ideaj.v0i0.94.
Texto completoResumen

 
 
 Salvador Dali?’s surrealist process, which he named the paranoiac critical method, is a method of generating irrational knowledge through the associative mechanisms of delirious phenomena. Drawing together the story of Odysseus and the Sirens in Homer’s Odyssey and K. Michael Hay’s essay on the modernist dematerialisations of Mies van der Rohe’s Seagram Building (1958) in New York, the paranoiac critical method is employed in an exegesis of Buckminster Fuller’s giant geodesic domes as a continuation of the transformative power of Odysseus’s legendary journey of interiorisation.
 
 
39
Shymanovych, Andrii. "HISTORICAL-CRITICAL EXEGESIS OF THE BIBLE FROM THE PROSPECT OF THEOLOGY OF THE 20th AND THE 21st CENTURIES." Educational Discourse: collection of scientific papers, no. 20(2) (March 9, 2020): 78–90. http://dx.doi.org/10.33930/ed.2019.5007.20(2)-7.
Texto completoResumen
According to the general concepts of modern era, scientific-critical exegesis aims to rationalize the learning process of biblical texts and deal with it on the same level with other literary works of the ancient. The attitude to modern biblical hermeneutics varies from radically negative to carefully positive in the theological and academic world of the 20th century. The philosophic hermeneutics of the 20th century (in particular, Paul Ricoeur) questioned the adequacy and prospects of the fundamental principles of the modern biblical studies and its encroachment on non-distorted objectivity in its researches.
40
Bogumil, David Daniel. "SUBSTANCE ABUSE AND ATTRIBUTION STATES: THE COVALENT SECURITY ATTRIBUTION MODEL." Social Behavior and Personality: an international journal 30, no. 2 (January 1, 2002): 127–40. http://dx.doi.org/10.2224/sbp.2002.30.2.127.
Texto completoResumen
The attribution of the causality regarding the quality of life in a community and the security within a community differs between user and non-user groups of illegal drugs. An attribution theoretical model based on intergroup relations presents a new conceptualization of dyadic relations as the Covalent Security Attribution model. The Covalent Security Attribution model of user and non-user intergroup dynamics provides an exegesis of group cognitive consistency and the attribution process. This inquiry provides a heuristic examination of the Covalent Security Attribution model of adolescent substance abuse.
41
Muhammad Bakry, Muammar. "LAWS EXEGESIS VERSUS JURISPRUDENCE (Comparative Studies in Understanding Religious Text and the Istinbath Process of Law on Mahar)." JICSA (Journal of Islamic Civilization in Southeast Asia) 9, no. 1 (April 7, 2020): 1. http://dx.doi.org/10.24252/jicsa.v8i2.12005.
Texto completoResumen
Fiqh and Tafsir Ahkam are basic courses at the Faculty of Usuluddin and the Faculty of Sharia. These two disciplines of science are the products of ulama's legal thinking whose objects are different but inseparable from one another. Faqih (fiqh expert) and mufassir (interpreter) can sit together to solve the legal problems faced by people with their respective approaches and methods. In this paper, these two disciplines are discussed with various perspectives. Epistemologically has its own specifications, and axiologically has their respective roles in answering the problems of humanity.
42
Fazaluddin, Shafi. "Conciliation and Conflict in the Meccan and Medinan Qur'an: A Thematic Study of Suras 6 to 9." Journal of Qur'anic Studies 22, no. 3 (October 2020): 63–101. http://dx.doi.org/10.3366/jqs.2020.0440.
Texto completoResumen
Despite its important social implications, the subject of conciliation in the Qur'an remains an under-researched field of study. This article focuses on the relationship between conciliation and conflict in Suras 6 to 9, a section of the muṣḥaf in which two Meccan suras are followed by two Medinan suras. In assessing the importance of conciliation in the Qur'an, this article considers its pervasiveness, manifestations, emphasis, and coherent thematic development. The analysis utilises two influential commentaries, the premodern Arabic exegesis by al-Rāzī (d. 606/1209) and the contemporary Urdu exegesis by Iṣlāḥī (d. 1997) which, taken together, provide complementary linguistic and structural insight. I will argue that conciliation is emphasised firstly in the Meccan component through the exemplars of prophetic restraint and divine mercy, and the central notion of iṣlāḥ. Iṣlāḥ forms the central axis around which equilibrium is maintained in the divine world order, a process of divine education in the form of revelation and prophetic instruction, which prevents and contains disputes. Secondly, Medinan injunctions highlight the importance of unity and the sanctity of maintaining peace treaties, thereby supporting the Qur'anic principle of non-compulsion in faith. In the course of analysis it becomes clear that, even during conflict (which is subject to extensive restrictions), conciliation remains of paramount importance.
43
Hill, Joyce. "Ælfric's use of etymologies." Anglo-Saxon England 17 (December 1988): 35–44. http://dx.doi.org/10.1017/s0263675100004002.
Texto completoResumen
Augustine, Jerome, Bede, Gregory, Smaragdus and Haymo, the exegetical authorities acknowledged by Ælfric in the Latin preface to the Catholic Homilies, frequently used etymologies as one of their techniques for penetrating the words of the biblical text in order to arrive at their spiritual essence. To the modern student of language their interpretations often seem arbitrary, even bizarre, but the idea that there was an intimate connection between the signifying name and the person, place or thing signified was well established within the scriptural canon and was extended and confirmed by the cumulative authority of the exegetes themselves. It was Isidore of Seville, in his Etymologies, who provided the most systematic definition of this tradition of etymologizing. As he explained it, it was a method for determining the true essence of the thing designated by the process of penetrating its appellation, since all things and all activities which were named ‘secundum naturam’ (as opposed to those arbitrarily named ‘secundum placitum’) were designated by those words which had etymologies enshrining the very quality or idea so designated. Given this definition, with its underlying philosophical and linguistic assumptions, it is easy to understand why etymologies were exploited in Christian exegesis and teaching. It was accepted that biblical names were in the category ‘secundum naturam’ since they were God-given or at least divinely sanctioned, and the rationale and method of their penetration had the advantage of harmonizing closely with the general interpretative process that was employed.
44
Goodwin, Deborah. "'Nothing in Our Histories': A Postcolonial Perspective on Twelfth-Century Christian Hebraism." Medieval Encounters 15, no. 1 (2009): 35–65. http://dx.doi.org/10.1163/138078508x286824.
Texto completoResumen
AbstractThis essay examines how twelfth-century Christian Hebraism, as an aspect of biblical exegesis, contributed to producing Christian knowledge of the Jewish Other. It argues that Christian Hebraism was symptomatic of strategies central to the formation of Christian identity, a process to which Jews were essential not only as foils, but as collaborators. An alternative approach to Christian Hebraism, its contributions to a volatile Christian identity, and its status as both a cause and an effect of changing relations between Jews and Christians in the period, is demonstrated by the application of postcolonial discourse analysis to the psalms commentary by Herbert of Bosham.
45
Chilton, Bruce. "Greek Testament, Aramaic Targums, and Questions of Comparison." Aramaic Studies 11, no. 2 (2013): 225–51. http://dx.doi.org/10.1163/17455227-13110202.
Texto completoResumen
Two unsupported assumptions have hampered comparison of the Targumim with the New Testament. One assumption presumes the Targumim are pre-Christian; the other presumes that they are too late to be of relevance to exegesis of the New Testament. The history of discussion shows that, in alternating cycles, these views have posed obstacles to critical comparison. Analogies between Targumic passages and the New Testament indicate a relationship of four types, each of which is explored in this essay. In aggregate they support the independent finding that the process of Targumic formation overlapped with the emergence of the New Testament.
46
SCOTT, ANNE. "‘Visible incarnations of the unseen’: Henry Drummond and the practice of typological exegesis." British Journal for the History of Science 37, no. 4 (December 2004): 435–54. http://dx.doi.org/10.1017/s0007087404005849.
Texto completoResumen
Although Henry Drummond's Natural Law in the Spiritual World (1883) is frequently cited by historians in relation to the impact of evolutionary theories on the Victorian churches, attention has not been paid to the audiences of working-class men in Glasgow for whom the papers were originally constructed. By drawing upon the notebook in which the author sketched out the series of addresses, in addition to materials relating to the interpretative habits of these audiences; I am able to consider the text as a work of practical apologetics rather than as a contribution to elite intellectual debate. This paper promises to open up new lines of enquiry with regard to the materials with which working-class audiences attempted to construct their own interpretations of contemporary scientific and religious issues. It also highlights Drummond's hitherto unrecognized use of specific practices of biblical exegesis and his debt to the work of the anatomist Richard Owen which, by keeping different forms of life distinct, and explaining organization as the effect of life already present, allowed the author to visualize the process of descent in terms of an inherent tendency to change in line with the unfolding of a pre-existing plan.
47
Ansong, Alex. "Democracy in the World Trade Organization." International Organizations Law Review 14, no. 1 (June 29, 2017): 154–95. http://dx.doi.org/10.1163/15723747-01401005.
Texto completoResumen
The wto has become one of the key international organisations responsible for regulating international economic relations among states. At first glance, the wto Agreement makes very democratic provisions with respect to decision-making. All formal wto decision-making organs are open to all members. Independent of population size, economic might or contribution to international trade, each member of the wto wields a single unweighted vote—i.e., ‘one member, one vote’. Thus, at the formal level, all appears to bode well with the wto decision-making process. This seeming well-being, however, belies the true nature of the problems and challenges the decision-making process is encumbered with. This article undertakes analytical exegesis of the provisions on decision-making in Articles ix and x of the wto Agreement. The article also explores possible options for reforming the wto decision-making process and its implications for developing countries.
48
Piovanelli, Pierluigi. "What Is a Christian Apocryphal Text and How Does It Work? Some Observations on Apocryphal Hermeneutics." NTT Journal for Theology and the Study of Religion 59, no. 1 (January 18, 2005): 31–40. http://dx.doi.org/10.5117/ntt2005.59.031.piov.
Texto completoResumen
Abstract The new trend in the study of Christian apocryphal texts is to include among them not only the traditional ‘New Testament apocrypha’, but also other texts written later than the first centuries of our era, or clearly reworked in the Middle Ages. Behind this wider choice stands the opinion of Éric Junod and Jean-Claude Picard that there is no temporal limit for the rise of apocryphal texts. Using the evidence provided by some modern ‘strange new Gospels’, I argue that the process of producing apocryphal narratives is the outcome of a creative exegesis that is still at work in many cultural contexts.
49
Kriswanto, Agus. "Melampaui Eksegesis dan Eisegesis: Tinjauan Kritis terhadap Hermeneutika Teologi Pembebasan." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (October 31, 2020): 52–62. http://dx.doi.org/10.46305/im.v1i2.10.
Texto completoResumen
Liberation Theology as a movement and theological method has a unique hermeneutical approach. The way they study the Bible begins with studying their real life situations, then they identify the answers the Bible gives to their real problems. Interpreting the Bible starting from the context by some scholar was considered as an act of eisegesis, and not exegesis. Thus, this paper aims to review the hermeneutical approach used by Liberation Theology movement. This research is a qualitative research using descriptive-analytical method. Liberation Theology's hermeneutical approach is clearly outlined. Furthermore, the analysis of this approach is carried out by tracing its philosophical basis. In this way, one can judge the hermeneutics of Liberation Theology fairly and proportionally. The view being argued in this paper is that criticism of the hermeneutical approach of Liberation Theology is not properly positioned in the contradiction between exegesis and eisegesis, but it needs to be understood as beyond the contradiction. Although this approach starts its hermeneutic circle from context to text, that does not mean it cannot be justified. Pre-understanding before reading the text is raised clearly so that it can be spoken about with the intention of the text being read. It is in the process of dialoguing the context with the biblical text that the "meaning" is formed. The relationship between text and context is not understood as a linear one-way movement, but as an interconnected circle.
50
Albayrak, Ismail. "Revisiting the Meaning of the Divine Preservation of the Qur’an: With Special References to Verse 15:9." Religions 13, no. 11 (November 4, 2022): 1064. http://dx.doi.org/10.3390/rel13111064.
Texto completoResumen
In this article, I discuss the topic of Divine preservation of the Qur’an in the context of exegesis verse 15:9: ‘Indeed, it is We who sent down the reminder (dhikr) [i.e., the Qur’an], and indeed, We will be its guardian’. First, I will briefly examine Muslim and non-Muslim perceptions regarding authentic transmission of the Qur’an. I question some Western researchers, who problematise Muslims’ approaches to the history of the Qur’an with various polemics, and the Muslim perception, which compresses the notion of Divine preservation of the Qur’an into the narrow meaning of verse 15:9 with dogmatic and apologetic reflexes. Then, I chronologically analyse interpretations of the verse from linguistic, historical, theological and sociological aspects of the exegeses from the classical period to the modern times. The main argument of this article is centred on verse 15:9, which, in my opinion, deals with the first route of Qur’anic revelation from God to the Prophet through Angel Gabriel, and the Prophet’s perfect memorisation of it together with his flawless transmission to the Companions. The next processes (post-Prophetic developments in transmission of the revelation) were left to the foresight of the Muslim community, ummah. I believe, while the vertical process (revelation from arsh to farsh (heaven to earth) is guaranteed by God, responsibility for the horizontal process (from the Companions to the following generation and so on) is left to the Muslim community. The use of the same Qur’anic text by Sunnis, Shi’ites, Ibadis, etc., from northern Kazakhstan to West Africa, from Asia Pacific to the Balkans, is the clearest proof that Muslims are preserving the book entrusted to them. They demonstrate the reflection of their understanding of tawhid (Oneness of God) in their faith on the Qur’an by their consensus on a single mushaf.