Rahman's view hits Al Qur ’ an constitute base for interpretation methodology formulation it. That Al Qur ’ an that is God's word that diwahyukan to SAW'S mohammed, according to Rahman, constituting subject trust. It is unbelieving, are not an even that even cans be moslem nominal (just name only). In consequence, Rahman gives argument that really robust to bear out kemapanan apocalypse character from Al Qur ’ an this. Rahman quotes is back what already be written its deep Islamic:
To Al Qur ’ an own, and juga 's consequence divides moslem clan, Al Qur ’ an is God's word. Muhammad also explicitly meyakinai that it is monographic receiver from God, one that undivided other, excitement such it, until it menolak—atas its strength basic ini—beberapa's confidence mendasar's claim of Yudeo Kristiani's tradition hits Ibrahim and another prophets. [14]
Its conception hits Al Qur ’ an classically gets to be enlightened into nuktah nuktah as follows:
Al Qur ’ an as a whole it is God's word, and in ordinary savvy, also the lot is telling Muhammad. [15]
Al Qur ’ an is respond God, via remembering and prophet think, terhadap situasi is arabic social moral on prophet term, notably to commerce society problems makkah at that time. [16]
Hence, spirit or elan vital Al Qur ’ an is is ardour moral, where does it emphasize monotheism and social justice. Eternal moral, it is jurisdictional Allah. [17] Al Qur ’ an first and foremost is one keagamaan's principle and hail and moral, are not one legal's document. hence, legal's obstetric immortality Al Qur's specific ’ an lays in moral principles that menasarinya, are not on its literal rules.
Al-quran constitute teaching figure that koheren and kohesif. A moral certaninty grasp is not lay in mean of individual Al Qur's sentences ’ an, but exists on Al Qur,an wholly, namely an one set principles and points that koheren whereabouts its teaching overall props up.
Al Qur ’ an is document for human, are not monographic about The Infinite. Al Qur's main attention ’ an is behavioural human. [18] It hence more gets orientation on action moraling to weighs intellectual venture.
But, upon everything, in is in fact, Al Qur ’ an that as top as iceberg which floats: nine one tenth of its soaked under history water level and just one tenth of its one appear to go to surfaces. Are not one even of peopled already serious get effort to understand al Qur ’ an can refuse that fact big sebagian Al Qur ’ an mensyaratkan science hits kesejarahan's situations that divides it Al Qur's statements ’ an gives solution, comments and response. [19]
Until this on the dot, Rahman menandaskan is intent ideal moral Qur ’ an that constitutes elan vitalnya that have terkubur in consequent geological sediment of reifikasi's process that so panjang. It merupakan price who shall be paid( cost ) of islamic region extension that untimely, without counterbalanced by understanding zoom infrastructure keagamaan who is equal to. In consequence, expected methodology is methodology that, indeed, can penetrate endapan that history until coat most deep.
Thus, can understand that interpretation methodology aim for Rahman adalah untuk menangkap kembali pesan Qur's universal moral ’ an that objective it, by lets Al Qur ’ an gets monologue, without available compulsion from outside her, to then is applied on kekinian's reality. E.g., in question of law, to Rahman, to the effect its interpretation is subject to be catch logical resiones those are on turns back Qur's formal statement ’ an.
To this is Rahman sering calls ijtihad Umar bin Khaththab's case that be assessed as good preseden (uswah) to mengeneralisasikan niali's principle and point generically which lies under Sunah's surface and even text Al Qur ’ an
To Al Qur ’ an own, and juga 's consequence divides moslem clan, Al Qur ’ an is God's word. Muhammad also explicitly meyakinai that it is monographic receiver from God, one that undivided other, excitement such it, until it menolak—atas its strength basic ini—beberapa's confidence mendasar's claim of Yudeo Kristiani's tradition hits Ibrahim and another prophets. [14]
Its conception hits Al Qur ’ an classically gets to be enlightened into nuktah nuktah as follows:
Al Qur ’ an as a whole it is God's word, and in ordinary savvy, also the lot is telling Muhammad. [15]
Al Qur ’ an is respond God, via remembering and prophet think, terhadap situasi is arabic social moral on prophet term, notably to commerce society problems makkah at that time. [16]
Hence, spirit or elan vital Al Qur ’ an is is ardour moral, where does it emphasize monotheism and social justice. Eternal moral, it is jurisdictional Allah. [17] Al Qur ’ an first and foremost is one keagamaan's principle and hail and moral, are not one legal's document. hence, legal's obstetric immortality Al Qur's specific ’ an lays in moral principles that menasarinya, are not on its literal rules.
Al-quran constitute teaching figure that koheren and kohesif. A moral certaninty grasp is not lay in mean of individual Al Qur's sentences ’ an, but exists on Al Qur,an wholly, namely an one set principles and points that koheren whereabouts its teaching overall props up.
Al Qur ’ an is document for human, are not monographic about The Infinite. Al Qur's main attention ’ an is behavioural human. [18] It hence more gets orientation on action moraling to weighs intellectual venture.
But, upon everything, in is in fact, Al Qur ’ an that as top as iceberg which floats: nine one tenth of its soaked under history water level and just one tenth of its one appear to go to surfaces. Are not one even of peopled already serious get effort to understand al Qur ’ an can refuse that fact big sebagian Al Qur ’ an mensyaratkan science hits kesejarahan's situations that divides it Al Qur's statements ’ an gives solution, comments and response. [19]
Until this on the dot, Rahman menandaskan is intent ideal moral Qur ’ an that constitutes elan vitalnya that have terkubur in consequent geological sediment of reifikasi's process that so panjang. It merupakan price who shall be paid( cost ) of islamic region extension that untimely, without counterbalanced by understanding zoom infrastructure keagamaan who is equal to. In consequence, expected methodology is methodology that, indeed, can penetrate endapan that history until coat most deep.
Thus, can understand that interpretation methodology aim for Rahman adalah untuk menangkap kembali pesan Qur's universal moral ’ an that objective it, by lets Al Qur ’ an gets monologue, without available compulsion from outside her, to then is applied on kekinian's reality. E.g., in question of law, to Rahman, to the effect its interpretation is subject to be catch logical resiones those are on turns back Qur's formal statement ’ an.
To this is Rahman sering calls ijtihad Umar bin Khaththab's case that be assessed as good preseden (uswah) to mengeneralisasikan niali's principle and point generically which lies under Sunah's surface and even text Al Qur ’ an
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