Interpretation orientalis

Interpretation orientalis

(Mulyadi / 13,530,085)

1. Orientalist and Koran

In 1927, Alphonse Mingana, Iraqi Christian clergyman argued that "sudahtiba is time to do a critical study of the Koran, as we have done to the Jewish scriptures that speak Ibranu-Aramaic and Christian scriptures that speak Greek". please note that the majority of scientists and scholars to doubt the authenticity of the Bible Christian sudahlama. As has also been confirmed by Kurt Aland and Barbara Aland "Until the beginning of the fourth century, the text of the new testament developed freely .... Even for later Scribes, for example, the arallel passages of the gospels were so familiar that they would adapt the text of one Gospel to that of another. They alsofelt Themselves free to the make corrections in the text, improfing it by Reviews their own standard of correctness from, whether grammatically, staylistically, or more substantively ".

In 1937 came Arthur Jeffery is ambitious to make the critical edition of the Koran, Ottoman Manuscripts change with new manuscripts, but the project failed because all the archives in Munich destroyed when the bomb hit destroyed the second world war.

Orientalists like Jeffery, Wansbrough, and Puin had mistaken assumption he considers the Koran is 'written documentation' or text consequently they nmenganggap Koran as a historical work. They also assumed that the Qur'an which is different from that originally it was necessary membuata publish a critical edition of the Koran new ones based on the existing manuscripts.

Orientalists also misunderstand rasm the Koran in the shadow of their mistakes, assortment qira'at popping caused by rasm yangb very simple. Though rasm qira'at existed before rasm.

2. Dialogue on orientalist and Qur'an

Here are discussed about the Project Christian mission and Orientalist discussed above is to make a critical edition of the Koran. Puin are aware of the failure of Arthur Jeffery and his friends argued that even a complete set of variants of the Koran can be achieved, but it will not make a new breakthrough in the study of the Koran. However this set will mengngkapkan stages orthography of the Qur'an and the Arabic script. However, efforts orientalis were constantly attacking the holy book of the Koran finally managed to break through the thinking of many thinkers of the Muslims, one of whom is Mohammed Arkoun. He argues that the history of the Koran holy book and hungga be authentic need to be tracked back.

3. khamer in Islam

At the time of the prophet Muhammad, the Makkah and Madinah used to drink khamer and become their habits in various occasions and events, so often a crime and is followed by the next crime. Because of this the Prophet Muhammad forbade drinking khamer. Pengharaman khamer also not an agenda prophet, the Quran also prohibits to take khamer as in Surah 16, verse 67, and others.

Some types khamer made from ingredients of wine are prohibited according to some jurists. While that allowed menurus portion of the jurisprudent is Tila '(vide supra) or muthgallath and nabidh of dates with restrictions and size that has been set. Likewise, the grape juice has evaporated 2/3 memasanknya process it.

4. People who da'eef and Mustad'af

Ibn 'Abbas' explains, the phrase da'eef da'eef late safih's as stupid and safih ahmaq as Jabi illiterate. Da'eef meaning should be understood from the perspective of its consumer and in the hadith that matches the existing meaning in Arab society without any distraction to the present. Da'eef or weak is a term applied by the arab for those without the ability to fight and defend themselves. In the hadith narrated a hadith by strong believer is better than a weak believer.

Mustad'af is as decoration for someone who has a high social value at the same time a leading position in the matter of religion. Namin there is no evidence that this was so.

5. Taqwa in the Qur'an

Taqwa is derived from the verb waqa which means piety, waqa defined means to be "cautious in the face of something" (according to Lane Abul Qasim) Lane also add descriptive words behind them as something very exceptional or later of derivatives "TAQA" came the meaning tajut. But when linked with the context of the stated sentence, often encountered with the context of the verb meaning "fear" as where the Q.S. 2: 192.

Another root is khufun. The word is often used to refer to such a situation refrain from vinis and the punishment of hell Q.S. 2:36 and repeated 12 times on another paragraph.

6. Vocabulary repentance in the Qur'an

Repentance is one of the main words that are often encountered in the Qur'an, appearing 87 times, 3 / 4nya are verses madaniyya and cover all instances of the word Tauba (7 times) and tawwab. "Often re-accept repentance" are two different words w.b roots and n-w-b also refer a matter of repentance even though the first one also has another atri. Last word roots n-d-m mean remorse and repentance. But although both are closely intertwined, but the two are not necessarily mutually covers.

7. Create a bird out of clay

Ali Merad reveal that Jesus' actions such as creating sentient beings and turn that off-though the will of God-is not something which can be used as a model and glorifies him in a special position among human messenger of God.

8. Racing in terms of goodness

Istabiqu word as found in Surah Yusuf Q.S. 12:17 clearly indicate competitive. In this meaning istabiqu used in the call to the Qur'an on Jewish religion, Christians, and Muslims to compete in each other in a "good job" (Q.S. 2: 148, 5:48).

9. Fastabiqul Khairat

Allah in the Qur'an mentions that he who created people of different religions, if Allah wills then he can unite the whole people memjadi one. In this case there is a goal that is implicit in religious diversity, especially with regard to purity.

The Qur'an also indicates that there is a human responsibility to religious pluralism.

The Qur'an states clearly that the Muslims are a people who appear best for humanity, because they can carry out what is right and reject what is falsehood according to belief in God. God mengingin right of Muslims to mediate between diverse religious communities and be a witness in front of humanity. Khairat fastabiqul concept which means competing in goodness is the first step in running a fellow Islamic brotherhood as well as other people in the world that peace is achieved on the condition that if the man himself would like to refer to that direction.

orientalism edward said summary, orientalism pdf, examples of orientalism, orientalism art, characteristics of orientalism, define orientalism sociology, orientalism in literature, orientalism definition art, metodologi orientalis dalam tafsir, metode tafsir orientalis, studi tafsir orientalis, contoh penafsiran orientalis