Abstract
The Qur'ān is a way of life that is always mined and studied to answer the complex and dynamic problems of life. The works of interpretation are one of the proofs of interpretation products dedicated by interpreters of the ulama to succeed in the effort to understand the Qur'ān so that it can be guided and truly become the way of life. Efforts to understand the Qur'an are carried out with a variety of approaches and methods, one of which is the hermeneutic method. The Mafātiḥ al-Gaīb interpretation by Faḥruddin Al-Rāzi is a representation of interpretation that applies hermeneutic elements. This paper aims to explore the elements of hermeneutics in Mafātiḥ al-Gaīb's interpretation by Faḥruddin Al-Rāzi by taking a sample of Al-Ikhlās's letter. The research method used in this study is a qualitative descriptive method, the authors attempt to examine and describe the data that exists. The findings in this study indicate that the hermeneutic elements used by Al-Rāzi in the interpretation of Al-Ikhlās include munāsabah, asbāb an-nuzūl, and esoteric meanings. The three components are used to find out the meaning of an objective and comprehensive text from Surah Al-Ikhlās. So that it concludes that the essence of God referred to in Surah Al-Ikhlās includes His żat, ṣifat, and af’al.
Highlights
The Qur’āni is a holy book as well as a way of life for Muslims
This paper aims to explore the elements of hermeneutics in Mafātiḥ al-Gaīb's interpretation by Faḥruddin Al-Rāzi by taking a sample of Al-Ikhlās's letter
The findings in this study indicate that the hermeneutic elements used by Al-Rāzi in the interpretation of Al-Ikhlās include munāsabah, asbāb an-nuzūl, and esoteric meanings
Summary
The Qur’āni is a holy book as well as a way of life for Muslims. As a great revelation and miracle that was revealed to the great man, Muhammad PBUH, the position of the Qur’āniare very noble and high for his adherent (Muslims). Each Qur'anic interpretation literature in each period has its characteristics This is inseparable from the life background of an interpreter both from the educational aspect, the scientific aspect, the school or school aspect, and so on. The work of interpretation is inseparable from the historical setting or the context in which the work of interpretation was written This argument is based on the ideal assumption that the Qur’āni shalīh likulli zamān wa makān (the Qur’āniis always relevant to every time and every condition), so it is only natural that the Qur’āni is always mined and studied to answer life's problems.[1] The logical consequence is the various variants of the style and characteristics of the interpretive works produced by the interpreters. One of the tafsir works that represents a style and character is the Mafātiḥ al-Gaīb commentary by the medieval tafsir scholar, Faḥruddin Al-Rāzi
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