Pub Date : 2021-11-20DOI: 10.19105/revelatia.v2i2.5185
Ana Barikatul Laili, Delta Yaumin Nahri
The stylistic approach provides a new perspective in the literature studies, especially Qur'anic research. Understanding the Qur'an from a stylistic overview can explain the use of certain words or language structures that distinguish between works. It reveals the characteristics, implied meanings, and beauty of the structure of the Qur'anic text as the primary aspect of the miracles of the Qur'an. The euphemism of the composition of the Qur'an can be seen, for example, in surah al-Qiyāmah. Surah al-Qiyāmah, classified as a makkiyah surah, contains matters relating to the final day, starting from the sacratulmaut stage to the description of the Day of Judgment. Descriptive research with Stylistic analysis in this article, reveals the findings of four aspects of the Stylistics of the Qur'an contained in surah al-Qiyāmah; phonology, morphology, syntax, and imagery. On the phonological aspect, including; fricative, plosive, mukarrarah, and semi-vocal consonants. From the morphological aspect, there are forms of verbs (al-māḍi, al-muḍāri‘ and af‘al al-majhul) which have various meanings. Aspects of syntax contribute to the style of language such as; al-taqdm wa al-ta'khīr, repetition, imperative sentences, and interrogative sentences. Meanwhile, in the imagery aspect, alliteration, assonance, polysindenton, erotic, tautology, ellipsis, synecdoche, and hypalase styles are found.
文体学方法为文学研究，特别是古兰经研究提供了一个新的视角。从文体学的角度来理解《古兰经》可以解释某些词或语言结构的使用，从而区分不同的作品。它揭示了《古兰经》文本结构的特点、隐含意义和美感，作为《古兰经》奇迹的主要方面。例如，《古兰经》的委婉构成可以在苏拉al-Qiyāmah中看到。苏拉al-Qiyāmah，被归类为makkiyah苏拉，包含了与最后一天有关的事情，从圣祭阶段开始到对审判日的描述。本文采用文体学分析的描述性研究方法，揭示了古兰经al-Qiyāmah所包含的古兰经文体学四个方面的发现;音韵学，形态学，句法和意象。在音系方面，包括;摩擦音、爆破音、母音和半发声辅音。从形态学的角度来看，动词的形式(al-māḍi, al-muḍāri '和af ' al al-majhul)有不同的含义。语法方面对语言的风格有影响，例如;Al-taqdm wa al-ta' kh r，重复，祈使句和疑问句。同时，在意象方面，还发现了头韵、辅音、多缩字、情色、重言、省略、提喻和hypalase风格。
{"title":"ANALISIS STILISTIKA PADA SURAH AL-QIYĀMAH","authors":"Ana Barikatul Laili, Delta Yaumin Nahri","doi":"10.19105/revelatia.v2i2.5185","DOIUrl":"https://doi.org/10.19105/revelatia.v2i2.5185","url":null,"abstract":"The stylistic approach provides a new perspective in the literature studies, especially Qur'anic research. Understanding the Qur'an from a stylistic overview can explain the use of certain words or language structures that distinguish between works. It reveals the characteristics, implied meanings, and beauty of the structure of the Qur'anic text as the primary aspect of the miracles of the Qur'an. The euphemism of the composition of the Qur'an can be seen, for example, in surah al-Qiyāmah. Surah al-Qiyāmah, classified as a makkiyah surah, contains matters relating to the final day, starting from the sacratulmaut stage to the description of the Day of Judgment. Descriptive research with Stylistic analysis in this article, reveals the findings of four aspects of the Stylistics of the Qur'an contained in surah al-Qiyāmah; phonology, morphology, syntax, and imagery. On the phonological aspect, including; fricative, plosive, mukarrarah, and semi-vocal consonants. From the morphological aspect, there are forms of verbs (al-māḍi, al-muḍāri‘ and af‘al al-majhul) which have various meanings. Aspects of syntax contribute to the style of language such as; al-taqdm wa al-ta'khīr, repetition, imperative sentences, and interrogative sentences. Meanwhile, in the imagery aspect, alliteration, assonance, polysindenton, erotic, tautology, ellipsis, synecdoche, and hypalase styles are found.","PeriodicalId":21155,"journal":{"name":"REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir","volume":"71 3 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88843154","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-20DOI: 10.19105/revelatia.v2i2.4944
M. Ghozali
The Interpretation with transmitted text (riwāyah) which uses to get meaning far away from the influence of ratio (al-ra'y) still cannot occur. Various different narrations for interpreting the same verse in the exegesis via narration (al-tafsīr bi al-ma'thūr) can be evidence of the use of ijtihad in that interpretation model. In this context, this study aims to find evidence and reconceptualize the terms to prove the existence ratio on exegesis via narration. This study uses a qualitative method with the type of study that uses literature research and uses content analysis as an analytical tool. This study finds that the interpreters in the category of exegesis via narration used ratio in the form of transmitted text selection to strengthen the meaning desired. The unawareness of the existence of rationality in the exegesis via narration is caused by the confusion of the terms used which are borrowed from the term of hadith study (muṣṭalah al-ḥadīth). Based on this, this study proposes to redefine that term to illustrate that dichotomy does not refer to the use of transmitted text or ratios in interpretation, but that dichotomy occurs from the proximity of the resulting message to the literal meaning content in interpretation.
利用传送文本的解释(riwāyah)来获得远离比率(al-ra'y)影响的意义仍然无法发生。通过叙述(al-tafs - r bi al-ma'thūr)来解释同一节经文的各种不同的叙述可以作为在这种解释模式中使用伊智提哈德的证据。在此背景下，本研究旨在寻找证据并重新概念化这些术语，通过叙事来证明释经的存在率。本研究采用定性方法，采用文献研究法，以内容分析法为分析工具的研究类型。本研究发现，叙说训诂范畴的诠释者以传递文本选择的形式运用比例来强化所期望的意义。通过叙述的释经中对合理性存在的不认识是由于所用术语的混乱造成的，这些术语借用了圣训研究术语(muṣṭalah al-ḥadīth)。在此基础上，本研究建议重新定义该术语，以说明二分法不是指在口译中使用传输文本或比率，而是指在口译中产生的信息与字面意义内容的接近。
{"title":"BELENGGU RASIONALITAS DALAM TAFSĪR BI AL-MA’THŪR","authors":"M. Ghozali","doi":"10.19105/revelatia.v2i2.4944","DOIUrl":"https://doi.org/10.19105/revelatia.v2i2.4944","url":null,"abstract":"The Interpretation with transmitted text (riwāyah) which uses to get meaning far away from the influence of ratio (al-ra'y) still cannot occur. Various different narrations for interpreting the same verse in the exegesis via narration (al-tafsīr bi al-ma'thūr) can be evidence of the use of ijtihad in that interpretation model. In this context, this study aims to find evidence and reconceptualize the terms to prove the existence ratio on exegesis via narration. This study uses a qualitative method with the type of study that uses literature research and uses content analysis as an analytical tool. This study finds that the interpreters in the category of exegesis via narration used ratio in the form of transmitted text selection to strengthen the meaning desired. The unawareness of the existence of rationality in the exegesis via narration is caused by the confusion of the terms used which are borrowed from the term of hadith study (muṣṭalah al-ḥadīth). Based on this, this study proposes to redefine that term to illustrate that dichotomy does not refer to the use of transmitted text or ratios in interpretation, but that dichotomy occurs from the proximity of the resulting message to the literal meaning content in interpretation.","PeriodicalId":21155,"journal":{"name":"REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir","volume":"143 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75372726","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-20DOI: 10.19105/revelatia.v2i2.5087
Afifullah Afifullah
The views of Van Den Berg and Martin Van Bruinessen was quoted by Rosihon Anwar et.all. stated that the method of learning tafsir used in pesantren in the 19th century was the bandongan and sorogan method. The views of the two figures above are reinforced by Rosihon Anwar et al. in his research conducted in 2015 that the study of tafsir on pesantren in West Java was still dominated by Jala̅layn interpretation by using the bandongan method. Seeing Van den Berg, Martin van Bruinessen and Rosihon Anwar et all.’s reports as if the method that used in Pesantren for tafsir learning just bandongan and sorogan method. Event though globalization, westernization, the modern education system brought by the Dutch, some government regulations that tend to adopt modern education systems in turn always haunt the pesantren. In order to find the background of the existence of the bandongan method in learning interpretation in pesantren in the contemporary era, the author uses a phenomenological approach. The object of the research was carried out at the Islamic boarding school in Sumenep. The results of this study reports that the using of the bandongan and sorogan methods commonly used in pesantren in tafsir learning because it is influenced by several things; first, sufism impact which developed after the collapse of the Abbisayah Dynasty, so it was believed that the kiai were the only source of knowledge or centered teacher as well as murshid in the tarekat. Second, the influence of Zarnuji's book entitled "Ta'lim Muta'allim" which is the majority of pesantren in Indonesia uses this book as a moral material. Third. Doctrinalization of one of the ideals that would be instilled in students. Furthermore, this study also found a shift in the use of interpretive learning methods based on educational background, scholarship, the target of the teacher's interpretation, and the ability of students.
{"title":"EKSISTENSI METODE BANDONGAN DALAM PEMBELAJARAN TAFSIR PADA PESANTREN DI ERA KONTEMPORER","authors":"Afifullah Afifullah","doi":"10.19105/revelatia.v2i2.5087","DOIUrl":"https://doi.org/10.19105/revelatia.v2i2.5087","url":null,"abstract":"The views of Van Den Berg and Martin Van Bruinessen was quoted by Rosihon Anwar et.all. stated that the method of learning tafsir used in pesantren in the 19th century was the bandongan and sorogan method. The views of the two figures above are reinforced by Rosihon Anwar et al. in his research conducted in 2015 that the study of tafsir on pesantren in West Java was still dominated by Jala̅layn interpretation by using the bandongan method. Seeing Van den Berg, Martin van Bruinessen and Rosihon Anwar et all.’s reports as if the method that used in Pesantren for tafsir learning just bandongan and sorogan method. Event though globalization, westernization, the modern education system brought by the Dutch, some government regulations that tend to adopt modern education systems in turn always haunt the pesantren. In order to find the background of the existence of the bandongan method in learning interpretation in pesantren in the contemporary era, the author uses a phenomenological approach. The object of the research was carried out at the Islamic boarding school in Sumenep. The results of this study reports that the using of the bandongan and sorogan methods commonly used in pesantren in tafsir learning because it is influenced by several things; first, sufism impact which developed after the collapse of the Abbisayah Dynasty, so it was believed that the kiai were the only source of knowledge or centered teacher as well as murshid in the tarekat. Second, the influence of Zarnuji's book entitled \"Ta'lim Muta'allim\" which is the majority of pesantren in Indonesia uses this book as a moral material. Third. Doctrinalization of one of the ideals that would be instilled in students. Furthermore, this study also found a shift in the use of interpretive learning methods based on educational background, scholarship, the target of the teacher's interpretation, and the ability of students.","PeriodicalId":21155,"journal":{"name":"REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir","volume":"57 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89388231","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-19DOI: 10.19105/revelatia.v2i2.5332
Ikmal, Khairul Muttaqin
Maqāshid al-Qur’ān is an approach of interpretation study. This approach was developed to give a new viewpoint for mufassir to have more comprehensive understanding of the Qur'an contextually, as of it contributes much to life. Based on this, the aims of this article is to apply the concept of Maqāshid al-Qur'ān which was initiated by Imam Muammad al-Thāhir ibn 'Āsyūr in the verses of the human life cycle. The application of Maqāshid al-Qur’ān will reveal the meaning and moral message behind the verse with covering two issues, first is the cycle and phase of human life in the Qur'an, and second is the interpretation and moral message of the verse about the cycle of human life. This research was a library research with descriptive analysis method using the Maqāshid al-Qur'ān approach by Muhammad al-Thāhir ibn 'Āsyūr version. The results of the study showed that: first, the cycle and phase of the human life take place in five phases of life, there are the realm of the spirit, the realm of the womb, nature, the world, the grave, and the afterlife. Second, the result of the interpretation and moral message of the verse of the human life cycle is about the miracle of humans to have the right belief, akhlaq, ethics and good morals, and explaining the miracles of the Qur'an. The lessons for muslim is also discussed.
{"title":"STUDI MAQĀSHID AL-QUR’ĀN SIKLUS PERJALANAN HIDUP MANUSIA DALAM AL-QUR’AN","authors":"Ikmal, Khairul Muttaqin","doi":"10.19105/revelatia.v2i2.5332","DOIUrl":"https://doi.org/10.19105/revelatia.v2i2.5332","url":null,"abstract":"Maqāshid al-Qur’ān is an approach of interpretation study. This approach was developed to give a new viewpoint for mufassir to have more comprehensive understanding of the Qur'an contextually, as of it contributes much to life. Based on this, the aims of this article is to apply the concept of Maqāshid al-Qur'ān which was initiated by Imam Muammad al-Thāhir ibn 'Āsyūr in the verses of the human life cycle. The application of Maqāshid al-Qur’ān will reveal the meaning and moral message behind the verse with covering two issues, first is the cycle and phase of human life in the Qur'an, and second is the interpretation and moral message of the verse about the cycle of human life. This research was a library research with descriptive analysis method using the Maqāshid al-Qur'ān approach by Muhammad al-Thāhir ibn 'Āsyūr version. The results of the study showed that: first, the cycle and phase of the human life take place in five phases of life, there are the realm of the spirit, the realm of the womb, nature, the world, the grave, and the afterlife. Second, the result of the interpretation and moral message of the verse of the human life cycle is about the miracle of humans to have the right belief, akhlaq, ethics and good morals, and explaining the miracles of the Qur'an. The lessons for muslim is also discussed.","PeriodicalId":21155,"journal":{"name":"REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir","volume":"6 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-11-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74925985","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-14DOI: 10.19105/revelatia.v2i1.4139
Nailun Najah, Zaglul Fitrian
The interpretation about women that has been carried out by Muslim scholars can be mapped into three groups. First, traditional interpretation. Interpretation by using certain subjects according to the interests and abilities of the interpreter, such as fiqh, linguistics, history or sufism. Second, reactive interpretation. It is the reaction or response of modern thinkers to a number of obstacles experienced by women who are considered to come from the Qur'an. The problems discussed and the methods used often come from feminist and rationalist ideas, but without a comprehensive analysis of the verses in question. Third, holistic interpretation. This interpretation uses a comprehensive method of interpretation and relates it to various social, moral, economic, political issues, including women's issues that have emerged in the modern era. This article will discuss Muslim feminist interpretations, including Amina Wadud, Fatima Mernissi and Asghar Ali Engineer.
穆斯林学者对女性的解读可以分为三类。第一，传统解读。根据译员的兴趣和能力使用特定科目进行口译，如伊斯兰教、语言学、历史或苏菲主义。第二，被动解读。这是现代思想家对女性所经历的一系列障碍的反应或回应，这些障碍被认为来自《古兰经》。所讨论的问题和使用的方法往往来自女权主义和理性主义的思想，但没有对所讨论的诗歌进行全面的分析。三是整体解读。这种解释采用了综合的解释方法，并将其与现代出现的各种社会、道德、经济、政治问题，包括妇女问题联系起来。本文将讨论穆斯林女权主义的解释，包括Amina Wadud, Fatima Mernissi和Asghar Ali Engineer。
{"title":"PEREMPUAN DALAM TAFSIR; UPAYA PEMBACAAN FEMINIS TERHADAP TEKS-TEKS AGAMA","authors":"Nailun Najah, Zaglul Fitrian","doi":"10.19105/revelatia.v2i1.4139","DOIUrl":"https://doi.org/10.19105/revelatia.v2i1.4139","url":null,"abstract":"The interpretation about women that has been carried out by Muslim scholars can be mapped into three groups. First, traditional interpretation. Interpretation by using certain subjects according to the interests and abilities of the interpreter, such as fiqh, linguistics, history or sufism. Second, reactive interpretation. It is the reaction or response of modern thinkers to a number of obstacles experienced by women who are considered to come from the Qur'an. The problems discussed and the methods used often come from feminist and rationalist ideas, but without a comprehensive analysis of the verses in question. Third, holistic interpretation. This interpretation uses a comprehensive method of interpretation and relates it to various social, moral, economic, political issues, including women's issues that have emerged in the modern era. This article will discuss Muslim feminist interpretations, including Amina Wadud, Fatima Mernissi and Asghar Ali Engineer.","PeriodicalId":21155,"journal":{"name":"REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir","volume":"6 1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83763064","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-14DOI: 10.19105/revelatia.v2i1.4135
Luthviyah Romziana
Interfaith marriages are familiar in people's lives. This is due to advances in information media or telecommunications among the public, interfaith marriages are very easy to do. This is the root of the problem that will be discussed in the interpretation of al-Mishbah by Quraish Shihab and the interpretation of al-Azhar by HAMKA in al-Baqarah verse 221. This research is a literature review (library research) with the main source of al-Mishbah interpretation by Quraish Shihab and al-Azhar interpretation by HAMKA. This research used muqarin method, it's a method of comparison between the interpretation of al-Misbah and the interpretation of al-Azhar. The results of this study can be concluded that the law of interfaith marriage according to Quraish Shihab in the interpretation of al-Misbah is based on al-Baqarah verse 221, that prohibition of marriage between men or women who are Muslim and men or women who are other than Islam ( non-Muslims). The reason of those prohibition marriage is differences in faith. Meanwhile, according to HAMKA in al-Azhar's interpretation, it is forbidden to marry polytheists, both women and men, as idol worshipers because they are not kafa`ah or sekufu.
{"title":"PERNIKAHAN LINTAS AGAMA; KAJIAN MUQARIN MENURUT QURAISH SHIHAB DALAM TAFSIR AL-MISHBAH DAN HAMKA DALAM TAFSIR AL-AZHAR","authors":"Luthviyah Romziana","doi":"10.19105/revelatia.v2i1.4135","DOIUrl":"https://doi.org/10.19105/revelatia.v2i1.4135","url":null,"abstract":"Interfaith marriages are familiar in people's lives. This is due to advances in information media or telecommunications among the public, interfaith marriages are very easy to do. This is the root of the problem that will be discussed in the interpretation of al-Mishbah by Quraish Shihab and the interpretation of al-Azhar by HAMKA in al-Baqarah verse 221. \u0000This research is a literature review (library research) with the main source of al-Mishbah interpretation by Quraish Shihab and al-Azhar interpretation by HAMKA. This research used muqarin method, it's a method of comparison between the interpretation of al-Misbah and the interpretation of al-Azhar. \u0000The results of this study can be concluded that the law of interfaith marriage according to Quraish Shihab in the interpretation of al-Misbah is based on al-Baqarah verse 221, that prohibition of marriage between men or women who are Muslim and men or women who are other than Islam ( non-Muslims). The reason of those prohibition marriage is differences in faith. Meanwhile, according to HAMKA in al-Azhar's interpretation, it is forbidden to marry polytheists, both women and men, as idol worshipers because they are not kafa`ah or sekufu.","PeriodicalId":21155,"journal":{"name":"REVELATIA: Jurnal Ilmu al-Qur`an dan Tafsir","volume":"19 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91298175","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-14DOI: 10.19105/revelatia.v2i1.4407
Ach. Iqbal Hamdany Abd Hamid
Abstrak Al-Qur’an sebagai kitab suci yang menyeluruh berlaku untuk setiap ruang dan waktu yang dianugerahkan Allah SWT, kepada umat manusia. Di dalamnya mengandung banyak nilai dan pesan yang sangat luas tentang perilaku sosial. Problem-problem yang terjadi di tengah kehidupan sosial tentu tidak akan ada habisnya. Untuk itu Al-Qur’an hadir sebagai solusi yang terbaik dengan memberikan pedoman hidup serta petunjuk mengenai perilaku sosial. Penelitian ini mengungkap nilai sosial yang terdapat dalam QS. Al-H{ujura>t ayat 9-13 dan Bagaimana relevansi nilai sosial dalam QS. Al-H{ujura>t ayat 9-13 dengan kehidupan sekarang. Adapun pendekatan yang digunakan adalah pendekatan kualitatif dengan jenis penelitian kepustakaan (library research). Adapun sumber data primernya adalah Tafsif Al-Misbah. Berdasarkan hasil penelitian ini dapat di simpulkan bahwa nilai sosial yang terdapat dalam surah Al-H{ujura>t ayat 9-13 yakni menyuruh umat manusia untuk menciptakan persaudaraan, perdamaian, keadilan, persatuan umat dan sikap saling menghormati serta melarang semua perbuatan yang dapat menimbulkan pertikaian maupun perpecahan yang dapat merusak tatanan hubungan antar sesama manusia dalam masyarakat. Kata Kunci : Nilai, Sosial, Al-H{ujura>t, M. Quraish Shihab
古兰经作为一部完整的圣书，适用于全能的上帝赐给人类的每一个空间和时间。它包含了大量关于社会行为的价值和信息。当然，社会生活中的问题是无止境的。因为古兰经是提供生活指导和社会行为指导的最好方法。这项研究揭示了QS中存在的社会价值。Al-H (ujura>t第9-13节)以及社会价值与QS的关系。Al-H >t第9-13节与今天的生活有关。至于使用的方法是一种定性的研究形式。至于原始数据来源是Al-Misbah的翻译。基于这一研究结果中可以得出结论,社会价值的苏拉Al-H {ujura > t - 13节即让人类创造了兄弟会,和平、正义、团结和相互尊重的态度的子民,并禁止所有行为导致损害秩序的冲突和分裂的社会中人类之间的关系。关键词:价值，社会，Al-H{ujura>t, M. Quraish Shihab
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Pub Date : 2021-06-14DOI: 10.19105/revelatia.v2i1.4366
Miftahul Jannah, M. Sholeh
Freedom of belief is one of the human rights that is often discussed in the international community, including freedom of religion. It has been stated in the Quran very clearly that everyone has the freedom to embrace a religion they believe in, beside it has also been explained by Allah that Islam is the most blessed religion. However, there are still forces in choosing a religion in various ways. One of the gifts that Allah has given to humans is freedom of religion based on his own beliefs and freedom of speech. This research focused on how the interpretation of the Archipelago Mufassir about freedom of religion and speech in the al-Qur'an. This study used a qualitative literature approach (Library Research). This type used the thematic analysis method. The primary data source was Tafsir Nusantara, the secondary data was the writer tried to collect data related to the discussion. The results of this study indicated that freedom of religion and speech according to Nusantara Mufassir’s (as Hamka, Quraisy Shihab dan Hasbi Ash-Shidieqy) interpretations towards QS. al-Baqarrah verse 256 that Allah has ordered his people not to force someone to adhere Islam but invite people to think about the truth of Islam. Furthermore, QS. al-Isra' verse 36 implies freedom of speech, it is explained that someone is allowed to speak the truth and not spread lies; a prohibition against talking about something uncertain and to determine something based on personal prejudice and allegation. This verse also prevents from such disadvantages, as accusation, wrong prejudice, lies and false witnesses.
信仰自由是国际社会经常讨论的人权之一，其中包括宗教自由。《古兰经》清楚地说，每个人都有信仰宗教的自由，此外，安拉也解释说，伊斯兰教是最受祝福的宗教。然而，仍然有力量在选择宗教的各种方式。安拉给予人类的礼物之一是基于他自己的信仰和言论自由的宗教自由。本研究的重点是如何解释群岛穆法西尔在《古兰经》中关于宗教和言论自由。本研究采用定性文献法(Library Research)。该类型采用主题分析法。主要数据来源是Tafsir Nusantara，次要数据是作者试图收集的与讨论相关的数据。这项研究的结果表明，根据Nusantara Mufassir(如Hamka, Quraisy Shihab dan Hasbi Ash-Shidieqy)对QS的解释，宗教和言论自由。巴卡拉第256节说，安拉命令他的子民不要强迫别人信仰伊斯兰教，而是邀请人们思考伊斯兰教的真理。此外,q。以色列的第36节暗示了言论自由，它解释说，一个人被允许说真话，不传播谎言;禁止谈论不确定的事情，禁止基于个人偏见和断言来决定某事。这节经文也防止了这些不利因素，如指控、错误的偏见、谎言和虚假的证人。
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Pub Date : 2021-06-14DOI: 10.19105/revelatia.v2i1.4489
Muhsin
The problem that this paper would like to answer is whether there are similarities between sufism and psychology in the discussion of soul. So far, sufism is known on the purification of the soul as its material object. To examine the soul, I observe the interpretation of Q.S al-Fajr verses 27-30. The method used is the tahlili method. This means to know how Islam understands the soul then to relate it with the explanation of soul according to psychology. Based on the results of this study, I reveal that there is a meeting point between sufism and psychology. Referring to the poems of Ibn Athailah al-Iskandari, I see similarities between him and secular psychologists such as Aristotle and Plato. I also conclude that considering the soul as their common object material. (Permasalahan yang akan dijawab dalam tulisan ini yaitu apakah terdapat persamaan antara sufisme dan psikologi dalam pembahasan kejiwaan. Selama ini sufisme yang dikenal dengan penyucian diri menjadikan jiwa sebagai obyek materialnya. Untuk mengkaji jiwa, penulis melihat penafsiran Q.S al-Fajr ayat 27 – 30 dengan metode tahlili. Ini dimaksudkan untuk melihat pemahaman Islam terhadap jiwa kemudian mengaitkannya dengan penjabaran dari jiwa menurut ilmu psikologi. Berdasarkan hasil penelitian ini, penulis menemukan bahwa terdapat titik pertemuan antara sufisme dan psikologi. Mengacu kepada Syair-Syair Ibn Athailah al-Iskandari, misalnya, penulis melihat ada persamaan dengan para psikolog umum seperti Aristoteles dan Plato. Dengan demikian, terdapat persamaan antara sufisme dan psikologi karena sama-sama menjelaskan tentang jiwa).
本文想要回答的问题是，在灵魂的讨论中，苏菲主义和心理学之间是否有相似之处。到目前为止，苏菲主义以灵魂的净化为其物质对象而闻名。为了检验灵魂，我观察了Q.S al-Fajr第27-30节的解释。所使用的方法是tahlili法。这意味着要了解伊斯兰教是如何理解灵魂的，然后将其与心理学对灵魂的解释联系起来。根据本研究的结果，我揭示了苏菲主义与心理学之间存在一个交汇点。提到伊本·阿赛拉·伊斯坎达里的诗歌，我发现他与亚里士多德、柏拉图等世俗心理学家有相似之处。我也得出结论，考虑到灵魂是它们共同的客体材料。“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”“”Selama ini sufisme yang dikenal dengan penucian didii menjadikan jiwa sebagai obyek材料。[6]李文杰，李文杰，李文杰，等。中国科学院学报，27 - 30 .]我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。Berdasarkan hasil penelitian ini, penulis menemukan bahwa terdapat titik perteman an sufisme和心理学。依斯坎达里，misalnya, penulis melihat, ada persamaan, dengan para心理学，将亚里士多德和柏拉图分开。邓甘·德米克，心理学家，心理学家，心理学家，心理学家，心理学家。
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Pub Date : 2021-06-14DOI: 10.19105/revelatia.v2i1.4488
Kholik Ramdan Mahesa
This paper examines the various interpretations of the tafsir scholars of surah al-Furqān. In the study of tafseer ('ulūm al-Qur'ān) there are several methods or ways of examining the contents of the al-Qur'an such as the Ijmali, Tahlīlī, Mauḍu'ī and muqaran methods. This study is focused on the interpretation of the tafsir scholars of surah al-Furqān [25]: 1-11 with the Tahlīlī Tafsir method approach. The author uses a literature study (Library Research) so that he finds findings on the interpretation of surah al-Furqān that the content in surah al-Furqān explains about monotheism towards Allah and Allah hates those who associate him (infidels). Keyword: Tafseer Tahlīlī, interpretations, Surah al-Furqān
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