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PENGARUH PEMIKIRAN IBNU MADHA’ TENTANG USHUL AL-NAHWI AL-‘ARABI DALAM MEMAHAMI TEKS KEAGAMAAN

LiNGUA: Jurnal Ilmu Bahasa dan Sastra Vol 4, No 1 (2009): LiNGUA
Publisher : Faculty of Humanities

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Abstract

”Nahwu” or sintax is a science born in the era of codification (Ashr al-Tadwin). In this field, there are many schools: Kufa, Bashrah, Baghdad, Egypt and Andalus. Each school has its own method and thought or what is called ushul al-nahwi (qiyas, ta’lil, ta’wil and amil). This research in included in the study of thought. The public figure of this research object is Ibnu Madha’, that is his ideas on ushul al-nahwi al-arabi and the implication in understanding divine texts. Ibnu Madha’ refused the concept of ushul al-nahwi al-arabi: qiyas, amil, ta’lil dan ta’wil, that have beeen made as the concept of mental interpretatif (al-Shurah al-Zhihniyyah al-Ta’wiliyyah) in lying the foundation of Arabic language. Ibnu Madha’ refusal to the ushul al-nahwi opens up the space of freedom for reason to express in order to obtain the meaning that is not stated literally in the text.

Struktur Nalar Arab-Islam Menurut Abid al-Jabiri

TSAQAFAH Vol 6, No 2 (2010)
Publisher : Universitas Darussalam Gontor

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Abstract

Al-Jabiri’s thought renewal project focuses on epistemological critics on scientific traditional framework of Arab-Islam. This is done by analyzing sociopolitical background of the formulation process and structure of Arab-Islam’s logical reasoning, and the entire structural working mechanism of Arab’s logical reasoning. According to Al-Jabiri, Arab’s logical reasoning can be classified into three, i.e. bayani, Irfani and burhani. Bayani is a pure Arab’s logical reasoning as it is motivated by cognitive factor to interpret religious texts. Irfani becomes an alternative epistemology for bayani in providing convincing conclusions. While Burhani, is logical reasoning based on rationality. However, even though the Arab’s logical reasoning could be distinguished into those three, Al-Jabiri observes the domination of bayani on others, thus, the text and traditional authorities are always dominating Arab-Islam civilization. Consequently, Arabic Civilization is not creative-productive or poor in concepts and theories. The solution AlJabiri proposes is to apply critism spirit that have been developed in AndalusiaMaghrib, i.e. empirical rationale presented by Ibn Hazm and Al-Syatibi in Fiqh, Ibnu Ruysd in Philosophy, Ibnu Khaldun in sociology, and Ibn Madha alQurthubi in Arabic grammatical renewal.

Interpretasi Kisah Nabi Musa Perspektif Naratologi al-Qur’an

ISLAMICA: Jurnal Studi Keislaman Vol 11 No 2 (2017): Maret
Publisher : Pascasarjana Universitas Islam Negeri Sunan Ampel Surabaya

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Abstract

The narrative structure of the story of Musa in the Qur’ân is constructed by a plausible and rapid plot. Further-more, this story has a constant narrative structure that is narrator-creator-sender (Allah) as the one who sends the message, the first receiver (the Prophet Muhammad) as the messenger of God’s message to be transmitted to mankind, and the second receiver is all mankind. Other than that, the narrative structure of the story of Musa in the Qur’ân has an ethical function. It brings spiritual-eschatological vision to mankind. Through interpersonal relation structure and the representation concept of time and place, the story of Musa gives theological and moral values. The one that distinguishes the narrative function of the story of Musa in the Qur’ân from the other stories created by people is the rhetoric clarity (al-bu‘d al-bayânî). The Qur’ân always uses simple and meaningful rhetoric. Thus, in presenting the story of Musa, the Qur’ân only exposes important events that conform to religious purposes (al-ghard al-dînî).

TAJALLIYAH ASH-SHIRA FI AL-ADAB AL-ARABI AL-MUASHIR WA ATSARIHI FI HARB AL-ARAB تجليات الصراع في الأدب العربي المعاصر وأثره في حرب العرب (من الصراع والصدام إلى ثقافة الحرب في شعر سوريا نموذجا)

EL HARAKAH (TERAKREDITASI) Vol 20, No 2 (2018): EL HARAKAH
Publisher : UIN Maulana Malik Ibrahim Malang

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Abstract

لقد عبر شعر الصراع (المقاومة والثورة والحرب) في بلاد الجزيرة العربية مفردات متنوعة طوال تاريخها من خلال البعدين، منهما البعد المكاني متمثلا في الأرض التي حملها الشعر دلالات ومعان تتجاوز ملامحها المادية لتكتسب بعدا روحيا وقيما عليا. والبعد الثاني يتمثل في البعد التراثي والتاريخي. فشعر الصراعات لا ينفصل من الواقع الاجتماعي، وليس هو الشعر الانعزالي، بل هو الشعر الاجتماعي الذي له علاقة متينة بواقعه، والذي يحمل رموزا تاريخية كثيرة نتيجة لامتداد العمر الزمني لهذا المجتمع من العصور القديمة، وكان المجتمع والأرض تصنع تقاليد تتطور إلى رموز، فهناك رمز للكرام وللمروءة ولمعاناة المجتمع وللصراع، وفي الرمز أسلوب فيه تلميح ومداره.Throughout the history of the Arab world, the poetry of the struggle (the resistance, the revolution and the war) has been a varied vocabulary throughout its history through the two dimensions, including the spatial dimension, in the land where poetry carries meanings and meanings that transcend its physical texture to acquire a spiritual dimension and supreme value. It is the social poetry that has a strong relationship to its reality, which carries many historical symbols as a result of the extension of the temporal age of this society from antiquity. The society and the land made traditions that evolve into symbols. And the suffering of society and the conflict and the virus, and in the code style in which the tip and orbit.

PEMBEBASAN PEREMPUAN DALAM NOVEL BANĀT AL-RIYĀḌ KARYA RAJA’ ABD ALLĀH AL-ṢĀNI’

Adabiyyāt: Jurnal Bahasa dan Sastra Vol 2, No 1 (2018)
Publisher : Sunan Kalijaga State Islamic University Yogyakarta

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Abstract

In the midst of dominant patriarchal culture ini Saudi Arabia, Banāt al-Riyāḍ novel by Raja’ ‘Abd Allāh al-Ṣāni’ is present as an effort to liberate women from the dominant patriarchal confines. As woman author, Raja’ ‘Abd Allāh al-Ṣāni’ made criticism and resistance in her work as an effort to liberate women. Through women as writer approach, this paper aims to reveal efforts to fight for women’s rights and liberation from the dominance of tyrannical hegemonic masculinity in the Saudi Arabian setting. The results of the analysis show that female leaders emerged in the movement of awareness when their rights were taken. They made efforts to free themselves by suing the confines of tradition and patriarchal religious construction. Liberating women from the oppressive male domination by the leaders is the attempt to free women, both in the domestic and public shpheres. Novel Banāt al-Riyāḍ is an author’s strategy in its efforts to fight for the rights of Saudi Arabian women and to free them from patriarchal confines.

PERAN PONDOK PESANTREN DALAM MEMBINA KEBERAGAMAAN SANTRI

JURNAL AL-TANZIM Vol 1, No 2 (2017): MANAJEMEN MUTU DI LEMBAGA PENDIDIKAN ISLAM
Publisher : JURNAL AL-TANZIM

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Abstract

Penelitian ini berupaya menggali lebih dalam tentang relasi masyarakat dengan pondok pesantren dan peran pondok pesantren dalam pembinaan keberagamaan santri. Pertanyaan utama yang ingin dijawab melalui penelitian ini adalah bagaimana perilaku keberagamaan santri dan bagaimana peran pondok pesantren dalam meningkatkan perilaku keberagamaan santri. Metode yang penulis gunakan dalam penelitian ini adalah penelitian kualitatif. Penelitian ini dilakukan mulai bulan November 2017 di pondok pesantren Nurul Jadid melalui observasi dan pengamatan langsung. Temuan dalam penelitian ini diharapkan menjadi sumbangan pengetahuan dan menjadi rujukan bagi peneliti-peneliti selanjutnya untuk lebih disempurnakan lagi.

STRUKTUR NARATIF CERITA NABI KHIDIR DALAM AL-QUR’AN

Adabiyy?t: Jurnal Bahasa dan Sastra Vol 10, No 2 (2011)
Publisher : Sunan Kalijaga State Islamic University Yogyakarta

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Abstract

This article aims at studying narrative structure of the story of Saint Khidir (Nabi Khidir) in the Koran by questioning its meaning, its structure and  fuction. The narrative approach is used in examining the story. It turns out that like any other stories in the Koran, the story of saint Khidir has a simple structure of narrative (ijaz).  The narrative structure of the story aims at strengthening the faith to Alloh through its thematic values. The story also informs us the social context of the given time and prophet Mohammad’s psychological realm in his preaching. The story gives tremendous moral value to Arabic society in giving meaning to their selves and their surroundings.