Pub Date : 2019-07-01DOI: 10.24252/JAD.V17I119I1A5
Syamzan Syukur
This article tried to find out some questions below, first, the way of martial processions of endogamy marriage at Binamu District of Jeneponto District. Secondly, the social impact of endogamy marriage. Thirdly, what is the sanction of disobeying the rules of endogamy marriage?. This research was qualitative descriptive which means to explore the phenomenon of endogamy marriage at Binamu of Jeneponto District This article was tried to reveal whether or not Sayye' community in the Sidenre Subdistrict still maintained the tradition of endogamy marriage (The marriage between clans or kinship among them). Sayye’ women were named as syarifah or sayyidah who were prohibited marrying with men who were not Sayye’ because they cannot continue their clan. Whereas men are not given clan or kinship restrictions in conducting marital relations (patriarchal system). Sayyid community maintained this tradition as an attempt to maintain their clan which they believe that they had lineage from the Prophet Muhammad Saw. This tradition is certainly faced many problems among mellinea society. Nevertheless, this tradition still existed among Sayye' community. The marriage of this tradition is the impact on the limitation in choosing a marriage partner which effected many syarifah or sayyidah became spinster, it also showed that there are some prohibition and limitation of interacting with other people, especially in establishing interpersonal with other clans. The sanctions for those who do not obey this tradition are isolated from the community or broke down the cognation genetic relationships.
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Pub Date : 2019-06-30DOI: 10.24252/JAD.V17I119I1A3
Andi Miswar
The article explorer the difference of the word hijab and veil in the Qur'an verses through semantic analysis. The use of the word hijab for veil clothing is popular and both words are sometimes interpreted in the same meaning without defining the slightest difference with connotation on clothing. Moreover, through a qualitative descriptive analysis process with a lexical-semantic analysis method that used an interpretation variety technique through maudhui method with a research object in al-Qur’an verses which related to the use of the word hijab and veil, it revealed that the two words hijab and veil have a different meaning. The results revealed that the word hijab shows the meaning of covering, boundary or wall, as an intermediary which limited between men and women or between objects with another object, which aimed to prevent adversity (assimilation) with the opposite sex, and the use of the word hijab has been mentioned in the Qur'an eight times scattered in eight surah, and there is no definite editorial found that the meaning of clothes attached to a woman's body. While the use of the veil word is mentioned twice and found in two surahs, which indicated the meaning of clothing that covers the entire body of a woman, even though some people argued except covering the face and palms. Thus, this article is important because it discussed the different meanings of the use of both words in al-Qur'an through Semantic analysis, and it contributed to provide the real meaning and straighten the misunderstanding about those words both terms and understanding the related verses. Artikel ini membahas perbedaan penggunaan kata hijab dan jilbab dalam ayat-ayat al-Qur’an dengan analisis semantik . Penggunaan kata hijab untuk pakaian jilbab menjadi populer dan kedua kata tersebut terkadang diartikan sama tanpa memiliki perbedaan sedikitpun dengan berkonotasi pada pakaian. Namun setelah melalui proses analisis secara deskriptif kualitatif dengan metode analisis semantik leksikal yang menggunakan pendekatan berbagai teknik interpretasi dalam metode maudhui dengan obyek penelitiannya pada ayat-ayat al-Qur’an yang berkenaan dengan penggunaan kata hijab dan jilbab, ternyata kedua kata tersebut memiliki makna yang berbeda. Hasil penelitian menunjukkan bahwa kata hijab menunjukkan makna tabir, batas atau dinding, sebagai perantara yang membatasi antara pria dan wanita atau antara satu benda dengan benda lainnya, yang bertujuan untuk mencegah ikhtilat (pembauran) dengan lawan jenis, dan dari seluruh penggunaan kata hijab yang disebut dalam al-Qur’an sebanyak delapan kali yang tersebar pada delapan surah, tidak ditemukan secara pasti redaksi yang menunjukkan makna pakaian yang melekat pada tubuh wanita. Sementara penggunaan kata jilbab yang disebut sebanyak dua kali yang terdapat pada dua surah, keduanya menunjukkan makna pakaian yang menutupi seluruh anggota tubuh wanita, meskipun ada yang memahami kecuali muka dan telapak tangan. Dengan demikian, artikel i
本文通过语义分析，探讨了古兰经经文中hijab和veil这两个词的区别。使用hijab这个词来表示面纱服装是很受欢迎的，这两个词有时被解释为相同的含义，而没有定义服装内涵上的丝毫区别。此外，以《古兰经》经文中有关hijab和veil一词的使用为研究对象，采用词汇语义分析方法，运用毛德慧法的解释变异技术进行定性描述分析，揭示了hijab和veil这两个词具有不同的含义。结果表明，“hijab”一词显示了覆盖、边界或墙壁的含义，作为限制男女之间或物体与另一个物体之间的中介，旨在防止与异性的逆境(同化)，“hijab”一词在古兰经中被提及八次，分散在八个章节中，没有明确的编辑发现附着在女性身体上的衣服的含义。虽然面纱一词的使用被提及两次，并在两个苏拉中发现，这表明了覆盖女性整个身体的衣服的含义，尽管有些人认为除了覆盖面部和手掌之外。因此，本文通过语义分析来探讨《古兰经》中这两个词的不同含义，有助于提供这些词的真实含义，澄清对这些词的误解，以及对相关经文的理解，具有重要的意义。《古兰经》的词性分析语义学。Penggunaan kata hijab untuk pakan jilbab menjadi populi dan kedua kata terterkadang diartikan sama tanpa memiliki perbedai and sedikitpun dengan berkonotasi pakada pakaan。Namun setelah melalui提出了一种分析方法，描述了一种定性方法，分析方法，语义，分析方法，解释，dalam方法，maudhui dengan obyek, penelitianya, ayat-ayat - qur 'an, berkenaan dengan penggunaan kata hijab dan jilbab, ternyata kedua kata tersebut memiliki makna yang berbeda。Hasil penelitian menunjukkan bahwa kata hijab menunjukkan makbuh wanir, batas atau dinding, sebagai perantara yang membatasi antara pria dan wanita, anddari seluruh penggunaan kata hijab yang disebut dalam al-《古兰经》sebanyak delapan kali yang tersebar pada delapan surah, tidak ditemukan secara pasti reaksi yang menunjukkan makna pakan yang melekat pada tubuh wanita。Sementara penggunaan kata jilbab yang disebut sebanyak dua kali yang terdapat pada dua surah, keduanya menunjukkan makna pakaian yang menutupi seluruh anggota tubuh wanita, meskipun ada yang memahami kecuali muka dan telapak tangan。Dengan demikian, artikel ini menjadi penting karena mengurai perbedaan makna penggunaan kedua kata tersebut Dengan分析语义(古兰经)，dan berkontribusi untuk成员，kan pemahaman sehinga tiak terjadi kekeliran, baik dalam penggunaan term tersebut maupun dalam memahami ayat yang terkait。
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Pub Date : 2019-06-30DOI: 10.24252/jad.v17i119i1a2
Mahmuddin Mahmuddin
إن هذا البحث يتحدث عن كيان المجاز كدراسة من دراسات لغوية وعلاقته في فهم التعاليم الدينية. والمسألة الرئيسة وهي كيف يكون المجاز كحجة لمن قال إن الأيات في القرآن لانجوز أن نفهمها إلا بمعني الحقيقة لا بمعني المجاز؟ فالبحث يقوم بطريقة المكتبة، يعنى القيام بقراءة الكتب اللغوية والكتب التى يبحث فيها المجاز والمقالات الالكترونية والقواميس والمعاجم اللغوية. ثم المطالعة على المواد الكثيرة. فالنتيجة في هذا البحث هي المجاز في جوهره أن يأتي المتكلم لكلمة وضعت لمعنى معين، فيلتقطها ويعبر بها عن معنى آخر، لعلاقة بينهما يدركها الذهن فيلتذّ بها بيانياً. فمجاز القرآن عند المعتزلة فإنهم استعملوا العقل فى فهم التعاليم الإسلامية حرية كما إنهم يعتمدون فى طريقتهم التفسيرية على المجاز.وعند الصوفية قد تفرقت انواع التفاسير لهذا المذهب إلى التفسير النظرى والتفسير الإشارى والتفسير الظاهر وإنها من التفاسير التأويلية أو المجازية.وعند الفلاسفة فى توفيقهم بين الدين والفلسفة يسيرون على طريقة التأويل للنصوص الدينية والحقائق الشرعية بما يتفق مع الأراء الفلسفية والنظريات الفلسفية. وعند الأشعرية فالمجاز هو طريقة من طرق تفسير الآيات القرآنية ولكنها تحدد استعماله. فقيم المجاز هى معرفة صور النسبة ومعرفة القرائن التى تدل عليها الآيات القرآنية وهي ان تكون مناسبة لقاعدة اللغة وقد اشتهرت عند اللغة العربية القديمة. وإن تكون مناسبة لحال الزمإن والمكان. وإنها لا تختلف بسنة الله والتعاليم الدينية.
{"title":"دراسة لغوية عن المجاز وعلاقته في فهم التعاليم الدينية","authors":"Mahmuddin Mahmuddin","doi":"10.24252/jad.v17i119i1a2","DOIUrl":"https://doi.org/10.24252/jad.v17i119i1a2","url":null,"abstract":"إن هذا البحث يتحدث عن كيان المجاز كدراسة من دراسات لغوية وعلاقته في فهم التعاليم الدينية. والمسألة الرئيسة وهي كيف يكون المجاز كحجة لمن قال إن الأيات في القرآن لانجوز أن نفهمها إلا بمعني الحقيقة لا بمعني المجاز؟ فالبحث يقوم بطريقة المكتبة، يعنى القيام بقراءة الكتب اللغوية والكتب التى يبحث فيها المجاز والمقالات الالكترونية والقواميس والمعاجم اللغوية. ثم المطالعة على المواد الكثيرة. فالنتيجة في هذا البحث هي المجاز في جوهره أن يأتي المتكلم لكلمة وضعت لمعنى معين، فيلتقطها ويعبر بها عن معنى آخر، لعلاقة بينهما يدركها الذهن فيلتذّ بها بيانياً. فمجاز القرآن عند المعتزلة فإنهم استعملوا العقل فى فهم التعاليم الإسلامية حرية كما إنهم يعتمدون فى طريقتهم التفسيرية على المجاز.وعند الصوفية قد تفرقت انواع التفاسير لهذا المذهب إلى التفسير النظرى والتفسير الإشارى والتفسير الظاهر وإنها من التفاسير التأويلية أو المجازية.وعند الفلاسفة فى توفيقهم بين الدين والفلسفة يسيرون على طريقة التأويل للنصوص الدينية والحقائق الشرعية بما يتفق مع الأراء الفلسفية والنظريات الفلسفية. وعند الأشعرية فالمجاز هو طريقة من طرق تفسير الآيات القرآنية ولكنها تحدد استعماله. فقيم المجاز هى معرفة صور النسبة ومعرفة القرائن التى تدل عليها الآيات القرآنية وهي ان تكون مناسبة لقاعدة اللغة وقد اشتهرت عند اللغة العربية القديمة. وإن تكون مناسبة لحال الزمإن والمكان. وإنها لا تختلف بسنة الله والتعاليم الدينية.","PeriodicalId":32469,"journal":{"name":"Jurnal Adabiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77592897","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 : 2019-06-30DOI: 10.24252/JAD.V17I119I1A1
R. Adawiah, Srimusdikawati Srimusdikawati
Kalindaqdaq is one literary work of Mandarese, the majority ethnic in West Sulawesi. It is categorized as an old poem, and nowadays Kalindaqdaq is only shown in a few cultural events. The objective of this research is to explore Mandarese local wisdom related to patriotism through contextualizing and entextualizing Kalindaqdaq Pettomuaneang. This research used a qualitative method with two approaches; systemic functional and ethnographical approach. The result shows that the emergence of Kalindaqdaq Pettomuaneang was influenced by the political situation. Based on its contextualization, there are three characteristics of an ideal leader. They must have sincerity, consistency, and firmness. Next, intextuality involved some contexts. Texts in manetteq context are decontextualized such as manetteq (weave), lipaq (sarong), bannang pute (white yarn), lango-lango (dye), sureq (motif), and pucca (center of motif), and after that, they are recontextualized in patriotism as its new context. Leadership is seen as the same as weaving process, not only be carefulness, a good leader should be creative. So seeing the success of contextualization and entextualization in Kalindaqdaq Pettomuaneang, it can be concluded that Mandarese is ethnic with high cognitive characteristics. Because of to do contextualization and entextualization, people should have specific competence in language and logic.
{"title":"Contextualization And Entextualization Mandarese Patriotism In Kalindaqdaq Pettomuaneang Performance","authors":"R. Adawiah, Srimusdikawati Srimusdikawati","doi":"10.24252/JAD.V17I119I1A1","DOIUrl":"https://doi.org/10.24252/JAD.V17I119I1A1","url":null,"abstract":"Kalindaqdaq is one literary work of Mandarese, the majority ethnic in West Sulawesi. It is categorized as an old poem, and nowadays Kalindaqdaq is only shown in a few cultural events. The objective of this research is to explore Mandarese local wisdom related to patriotism through contextualizing and entextualizing Kalindaqdaq Pettomuaneang. This research used a qualitative method with two approaches; systemic functional and ethnographical approach. The result shows that the emergence of Kalindaqdaq Pettomuaneang was influenced by the political situation. Based on its contextualization, there are three characteristics of an ideal leader. They must have sincerity, consistency, and firmness. Next, intextuality involved some contexts. Texts in manetteq context are decontextualized such as manetteq (weave), lipaq (sarong), bannang pute (white yarn), lango-lango (dye), sureq (motif), and pucca (center of motif), and after that, they are recontextualized in patriotism as its new context. Leadership is seen as the same as weaving process, not only be carefulness, a good leader should be creative. So seeing the success of contextualization and entextualization in Kalindaqdaq Pettomuaneang, it can be concluded that Mandarese is ethnic with high cognitive characteristics. Because of to do contextualization and entextualization, people should have specific competence in language and logic. ","PeriodicalId":32469,"journal":{"name":"Jurnal Adabiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2019-06-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80314682","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 : 2018-12-02DOI: 10.24252/jad.v17i118i2a1
Muhammad Naim Madjid
{"title":"التصوير الفني في القرآن الكريم عند سيد قطب: مفهومه وخصائصه البارزة","authors":"Muhammad Naim Madjid","doi":"10.24252/jad.v17i118i2a1","DOIUrl":"https://doi.org/10.24252/jad.v17i118i2a1","url":null,"abstract":"","PeriodicalId":32469,"journal":{"name":"Jurnal Adabiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74305739","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 : 2018-12-02DOI: 10.24252/jad.v17i118i2a8
Erwin Rismanto, Khairunnisa Etika Sari
Since globalization era has gone around the world, every one is able to accept news easily. Many kinds of information can be seen and heard whenever they want. Society observes bad or good information, hence they can learn anything in one side, but in the other side the information attacks them. The broken society arises soon every where. And Moslems are parts of them. If the moslems do not understand how Al-Qur’an overcomes this problem, they will not improve theirself and will be vanished by the end of the time. So,they should learn about how Alqur'an guides in responding information.
{"title":"INFORMATION FILTERS IN AL-QUR'AN PERSPECTIVE: THE IDENTITY OF INDONESIAN MOSLEMS IN THE INFORMATION ERA","authors":"Erwin Rismanto, Khairunnisa Etika Sari","doi":"10.24252/jad.v17i118i2a8","DOIUrl":"https://doi.org/10.24252/jad.v17i118i2a8","url":null,"abstract":"Since globalization era has gone around the world, every one is able to accept news easily. Many kinds of information can be seen and heard whenever they want. Society observes bad or good information, hence they can learn anything in one side, but in the other side the information attacks them. The broken society arises soon every where. And Moslems are parts of them. If the moslems do not understand how Al-Qur’an overcomes this problem, they will not improve theirself and will be vanished by the end of the time. So,they should learn about how Alqur'an guides in responding information.","PeriodicalId":32469,"journal":{"name":"Jurnal Adabiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74389199","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 : 2018-12-02DOI: 10.24252/jad.v17i118i2a5
S. Sudarman
Abstract; This article is titled Development of Paradigmatic Integratic Patteren at Fathoni Thailand University. In this connection, the application of the pattern of Islamization or scientific integration is motivated by differences in understanding of the concept of scientific integration and local socio-cultural settings that are the background of the college. Fathoni University carries a scientific paradigm in the form of an attempt to subdue modern science (aqli) to the will of revelation, so that science not only has a worldly purpose, but also has a universal purpose. This kind of paradigm of Islamization of science is similar to the path taken by the ulema of Ahlu al-Sunnah in the classical Islamic period. They always put forward the revelation in the development of religious knowledge related to monotheism and fiqh. this road they take to remember the limitations of human reason in finding the basis and purpose of a science .
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Pub Date : 2018-12-02DOI: 10.24252/jad.v17i118i2a7
Mardan Mardan
This research entitled The Qur'anic Perspective on Disaster Semiotics . It uses interpretive approach with the method of tafsīr maudū'ī" and comprehensive semantic analysis. The object of this research is The Qur'an verses concerning with disasters. The results indicate that the disaster semiotics in the Qur'an, include the following terms: al-balā', al-musībah, al-fitnah, and al-‘azāb . From these words, several facts are obtained: (1) disaster as a test is a necessity of life for mukallaf humans, which is carried out by God himself without the involvement tried in determining the way, time, and form of the disaster; (2) a disaster, which is a necessity of life including spaciousness and life suffering, whose levels are in accordance with the level of one's faith, the higher experience disasters more severe than others; (3) the disaster in the form of God's gift or favor cannot be used as evidence of divine affection as suffering does not always mean His wrath; (4) disasters come, in addition to natural factors, also because of human sins. If that also happens, humans must respond to the disaster as education and divine enlightenment, as a blessing to believers, and a warning to sinners and punishment for those who are unjust and overreach.
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Pub Date : 2018-12-02DOI: 10.24252/JAD.V17I118I2A6
F. Wajdi
Globalization and the communications revolution have allowed vastly increased flows of ideas and people across the Islamic world, generating new social forms including transnational Islamic movements. Indonesia, as the country with the largest Muslim majority, has attracted Islamic activists from other parts of the world. What is little known is that some of the most active transnational Islamic movements in Indonesia in recent years originate from Turkey. This paper introduces an ethnographic study of one of the lesser known of the major Turkish transnational piety renewal movements that have recently reached Indonesia: the Suleymancis, the Nurchu, and the Gulen. This case study shows how the Turkish Muslim Diaspora has played significant role in developing a quite unique Islamic education institution with transnational support. The movements have shown a new niche in the saturated Indonesian Islam with a distinct opportunity space.
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Pub Date : 2018-12-02DOI: 10.24252/JAD.V17I118I2A4
Afifuddin Afifuddin
هذه المقالة تدرس حكم العلاقة الجنسية في القرآن الكريم. والقرآن الكريم، إلى جانب حديثه عن الجنس وإشباع الرغبة الجنسية بصورة شرعية، فهو أيضا يقدم تقديرا وشرعية للرغبة الجنسية لدى الإنسان، كما يعطي له الحرية للوصول إلى رضاه الجنسي. هذه الدراسة تستخدم دراسة مكتبية من خلال مقاربة موضوعية، وذلك بجمع الآيات التي تتعلق بالعلاقات والسلوكيات الجنسية في القرآن الكريم، ثم القيام بتصنيفها وتأويلها من خلال عدد من التفسيرات المعتبرة، حتى يتكون مفهوم حول العلاقة الجنسية في القرآن الكريم، ويتخذ مادة تربوية. والتربية الجنسية في أساسها تعطي توجيها للمسلمين، والجيل الشاب منهم خاصة، حول فهم الرغبة الجنسية للإنسان وطريقة إشباعها التي شرعها الله تعالى، وهي الزواج والأمور المتعلقة به من أجل تحقيق الحياة السعيدة بين الزوجين
{"title":"العلاقة الجنسية في القرآن الكريم؛ دراسىة من خلال مقاربة موضوعية","authors":"Afifuddin Afifuddin","doi":"10.24252/JAD.V17I118I2A4","DOIUrl":"https://doi.org/10.24252/JAD.V17I118I2A4","url":null,"abstract":"هذه المقالة تدرس حكم العلاقة الجنسية في القرآن الكريم. والقرآن الكريم، إلى جانب حديثه عن الجنس وإشباع الرغبة الجنسية بصورة شرعية، فهو أيضا يقدم تقديرا وشرعية للرغبة الجنسية لدى الإنسان، كما يعطي له الحرية للوصول إلى رضاه الجنسي. هذه الدراسة تستخدم دراسة مكتبية من خلال مقاربة موضوعية، وذلك بجمع الآيات التي تتعلق بالعلاقات والسلوكيات الجنسية في القرآن الكريم، ثم القيام بتصنيفها وتأويلها من خلال عدد من التفسيرات المعتبرة، حتى يتكون مفهوم حول العلاقة الجنسية في القرآن الكريم، ويتخذ مادة تربوية. والتربية الجنسية في أساسها تعطي توجيها للمسلمين، والجيل الشاب منهم خاصة، حول فهم الرغبة الجنسية للإنسان وطريقة إشباعها التي شرعها الله تعالى، وهي الزواج والأمور المتعلقة به من أجل تحقيق الحياة السعيدة بين الزوجين","PeriodicalId":32469,"journal":{"name":"Jurnal Adabiyah","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2018-12-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85744992","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}
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