Shalawat Ngelik is a recitation of blessings using the rhythm of Javanese style accompanied by high-pitched voice or high intonation. This tradition existed in the village of Pundung, Sleman for approximately 50 years. In this article, the discussion was the reception or response of the people of the village of Pundung, Sleman, especially the jama’ah of Al-Awwab mosque to the existence of Shalawat Ngelik. This research was a qualitative research with data collection techniques combining field research and library research. Analysis of the reception of the Jama'ah Masjid Al-Awwab in the village of Pundung, Sleman on the Shalawat Ngelik using reception typology categorized by Ahmad Rafiq, namely exegesis receptions, aesthetic receptions, and functional receptions. The indication of exegesis reception is seen in Kyai Nur Iman's understanding of Q.S. al-Ahzab [33]: 56. It is the basis idea of Shalawat Ngelik. Meanwhile, the aesthetic receptions can be seen in the recitation of Shalawat which is done by Ngelik, which is using Javanese style rhythms with a shrill voice or high intonation. It should be noted that the recitation of the Shalawat Ngelik using Javanese verse still refers to the Shalawat Barzanji. Finally, the functional reception is indicated by the influence on the attitudes and behavior of the Jama'ah Masjid Al-Awwab, Pundung, Sleman village. Among them, getting closer to Allah Swt, love more and make Rasulullah SAW as a role model, and by reading Shalawat Ngelik his heart becomes peaceful.
Shalawat Ngelik是一种用爪哇风格的节奏伴随着高音或高音的祝福朗诵。这一传统在Sleman的Pundung村存在了大约50年。在这篇文章中，讨论的是Sleman Pundung村的人们，特别是Al Awwab清真寺的jama'ah对Shalawat Ngelik的存在的接受或回应。本研究采用田野调查与图书馆研究相结合的数据收集技术进行定性研究。对Shalawat Ngelik河畔Sleman Pungung村Jama'ah Masjid Al Awab清真寺的接待进行分析，使用Ahmad Rafiq分类的接待类型，即注释接待、美学接待和功能接待。在Kyai Nur Iman对Q.s.al-Ahzab[33]:56的理解中可以看到注释接受的指示。这是Shalawat Ngelik的基本思想。同时，在Ngelik的《沙拉瓦特》朗诵中也可以看到审美接受，该朗诵使用了爪哇风格的节奏，声音尖锐或语调高昂。值得注意的是，使用爪哇语诗句背诵《沙拉瓦特·恩盖利克》仍然指的是《沙拉瓦特巴赞吉》。最后，功能接受通过对Jama'ah清真寺、Pundung、Sleman村的态度和行为的影响来表明。其中，与安拉的关系越来越密切，爱得越多，使拉苏鲁拉成为榜样，通过阅读《沙拉瓦特·恩盖利克》，他的心变得平和。
{"title":"RESEPSI JAMA’AH MASJID AL-AWWAB DESA PUNDUNG SLEMAN TERHADAP SHALAWAT NGELIK","authors":"Jumaida Aulia Abidsyah","doi":"10.30762/QOF.V4I2.2126","DOIUrl":"https://doi.org/10.30762/QOF.V4I2.2126","url":null,"abstract":"Shalawat Ngelik is a recitation of blessings using the rhythm of Javanese style accompanied by high-pitched voice or high intonation. This tradition existed in the village of Pundung, Sleman for approximately 50 years. In this article, the discussion was the reception or response of the people of the village of Pundung, Sleman, especially the jama’ah of Al-Awwab mosque to the existence of Shalawat Ngelik. This research was a qualitative research with data collection techniques combining field research and library research. Analysis of the reception of the Jama'ah Masjid Al-Awwab in the village of Pundung, Sleman on the Shalawat Ngelik using reception typology categorized by Ahmad Rafiq, namely exegesis receptions, aesthetic receptions, and functional receptions. The indication of exegesis reception is seen in Kyai Nur Iman's understanding of Q.S. al-Ahzab [33]: 56. It is the basis idea of Shalawat Ngelik. Meanwhile, the aesthetic receptions can be seen in the recitation of Shalawat which is done by Ngelik, which is using Javanese style rhythms with a shrill voice or high intonation. It should be noted that the recitation of the Shalawat Ngelik using Javanese verse still refers to the Shalawat Barzanji. Finally, the functional reception is indicated by the influence on the attitudes and behavior of the Jama'ah Masjid Al-Awwab, Pundung, Sleman village. Among them, getting closer to Allah Swt, love more and make Rasulullah SAW as a role model, and by reading Shalawat Ngelik his heart becomes peaceful.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48222047","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}
AbstractWestern scholars have written on various themes or topics on the Qur'an so that the number of works or literature on this issue is very large. One of the Muslim scholars who carried out a mapping of the theme of al-Qur'an studies in the West was Fazlur Rahman (1919-1988). He was one of the Muslim scholars who had studied and taught in the West, so that his scientific authority was recognized by many circles. This paper aimed to analyze the typology or specific themes of al-Qur'an research in the context of literature developing in the Western world in general, especially before and during Rahman's time. Using historical analysis methods and literature criticism, Rahman mapped all literature related to the study of the Koran in the West into three main themes. First, literature or works attempted to prove that the Qur'an had been influenced by Judeo-Christian teachings. Second, literary literature examined the chronological arrangement of verses and surahs of the Koran. Third, literatures studied the Koran in general or certain topics. The discourse of the study of the Qur'an in the West cannot be separated from these three themes.
{"title":"TEMA-TEMA KAJIAN AL-QUR’AN DI BARAT PERSPEKTIF FAZLUR RAHMAN (1919-1988)","authors":"MuhammadIsa Anshori","doi":"10.30762/QOF.V4I2.2950","DOIUrl":"https://doi.org/10.30762/QOF.V4I2.2950","url":null,"abstract":"AbstractWestern scholars have written on various themes or topics on the Qur'an so that the number of works or literature on this issue is very large. One of the Muslim scholars who carried out a mapping of the theme of al-Qur'an studies in the West was Fazlur Rahman (1919-1988). He was one of the Muslim scholars who had studied and taught in the West, so that his scientific authority was recognized by many circles. This paper aimed to analyze the typology or specific themes of al-Qur'an research in the context of literature developing in the Western world in general, especially before and during Rahman's time. Using historical analysis methods and literature criticism, Rahman mapped all literature related to the study of the Koran in the West into three main themes. First, literature or works attempted to prove that the Qur'an had been influenced by Judeo-Christian teachings. Second, literary literature examined the chronological arrangement of verses and surahs of the Koran. Third, literatures studied the Koran in general or certain topics. The discourse of the study of the Qur'an in the West cannot be separated from these three themes.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44294110","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}
This study aims to analyze the forms of tajsi> m and tashbi> h in the interpretation of Sheikh al-’Uthaimin. Although this statement was strongly rejected by Sheikh al-’Uthaimin himself and Muh{ammad bin ‘Abd al-Wahhab. This analysis is focused on 4 verses, surat al-Rah{ma>n verse 27, Hu>d verse 37, Maidah verse 64, al-Shu>ra> verse 11, and al-Ma>’idah. In addition, the meaning of tawassul Surat al-Ma> 'idah verse 35 and al-Ah{za>b verse 56 was also studied. After research using descriptive analysis method with library research approach model, it was concluded that interpretation Sheikh al-'Uthaimi>n related to the verses of tajsi>m and tashbi>h, whether it is in the work of tafsir or non-tafsirnya. According to him, God has a face, hands, and both eyes. Then was {i> is what is meant by the prophet or saint, according to al-’Uthaimin this is a form of falsehood.
{"title":"PENGARUH WAHABISME DALAM TAFSIR AYAT-AYAT TAJSIM, TASHBIH DAN TAWASSUL PADA KARYA AL-‘UTHAIMIN","authors":"Miatul Qudsia, Muhammad Faishal Haq","doi":"10.30762/QOF.V4I2.2325","DOIUrl":"https://doi.org/10.30762/QOF.V4I2.2325","url":null,"abstract":"This study aims to analyze the forms of tajsi> m and tashbi> h in the interpretation of Sheikh al-’Uthaimin. Although this statement was strongly rejected by Sheikh al-’Uthaimin himself and Muh{ammad bin ‘Abd al-Wahhab. This analysis is focused on 4 verses, surat al-Rah{ma>n verse 27, Hu>d verse 37, Maidah verse 64, al-Shu>ra> verse 11, and al-Ma>’idah. In addition, the meaning of tawassul Surat al-Ma> 'idah verse 35 and al-Ah{za>b verse 56 was also studied. After research using descriptive analysis method with library research approach model, it was concluded that interpretation Sheikh al-'Uthaimi>n related to the verses of tajsi>m and tashbi>h, whether it is in the work of tafsir or non-tafsirnya. According to him, God has a face, hands, and both eyes. Then was {i> is what is meant by the prophet or saint, according to al-’Uthaimin this is a form of falsehood.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48565418","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}
AbstractThe story of Prophet Musa and Prophet Khidir is one of the stories that is quite representative of the stories contained in the Al-Qur'an. The narrative description in the Al-Qur'an is certainly interesting to study. In presenting the story, al-Qur'an often uses metaphorical language and analogy which is alleged to be able to bridge the limited human ratio with the language of the al-Qur'an which is completely unlimited. This article examined the moral message behind the story of Prophet Musa & Prophet Khidir according to Fakhruddin al-Razi in his Tafsir, Mafa> tih al-Ghayb. This research was included in the literature review which was presented using the maud {u> 'i interpretation method and Gadamer's philosophical hermeneutic approach. Based on the search, it was found that in interpreting this story, al-Razi considered a number of aspects such as internal relationships (aspects of munasabah) and the external context of the text (asbabun nuzul). In addition, based on Gadamer's theory of historical consciousness (awareness of historical influences), al-Razi was still influenced by his background as an ash'ariyyah. The reinterpretation of three important events in this story sequence shows the moral message of the story about the importance of tawa>d}u’(humility), so that humans are always able to guard their behaviuor from being arrogant (takabbur), be patient in facing all tests and are determined.
{"title":"PESAN MORAL DIBALIK KISAH NABI MUSA DAN NABI KHIDIR DALAM QS. AL-KAHFI (Studi Atas Penafsiran al-Razi dalam Mafatih al-Ghayb)","authors":"A. Thahir, Ahmad Mughni Khoiruddin","doi":"10.30762/QOF.V4I2.2581","DOIUrl":"https://doi.org/10.30762/QOF.V4I2.2581","url":null,"abstract":" AbstractThe story of Prophet Musa and Prophet Khidir is one of the stories that is quite representative of the stories contained in the Al-Qur'an. The narrative description in the Al-Qur'an is certainly interesting to study. In presenting the story, al-Qur'an often uses metaphorical language and analogy which is alleged to be able to bridge the limited human ratio with the language of the al-Qur'an which is completely unlimited. This article examined the moral message behind the story of Prophet Musa & Prophet Khidir according to Fakhruddin al-Razi in his Tafsir, Mafa> tih al-Ghayb. This research was included in the literature review which was presented using the maud {u> 'i interpretation method and Gadamer's philosophical hermeneutic approach. Based on the search, it was found that in interpreting this story, al-Razi considered a number of aspects such as internal relationships (aspects of munasabah) and the external context of the text (asbabun nuzul). In addition, based on Gadamer's theory of historical consciousness (awareness of historical influences), al-Razi was still influenced by his background as an ash'ariyyah. The reinterpretation of three important events in this story sequence shows the moral message of the story about the importance of tawa>d}u’(humility), so that humans are always able to guard their behaviuor from being arrogant (takabbur), be patient in facing all tests and are determined. ","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43843036","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}
Imam Nawawi al-Bantani is one of the Indonesian scholars who was influential in the spread of Islam in the early 19th century. One of his thoughts on the interpretation of the concept of uli al-amr is contained in Mara>h Labi>d, according to Nawawi al-Bantani, it is forbidden to obey a leader who is wrong and not legally elected (a colonizer). The interpretation of Nawawi al-Bantani at one time certainly contradicts the interpretation of Islamic scholars in general, which requires further reading on all matters affecting its interpretation products. U>li al-amr is all scholars from among the ahlu al-h}alli wa al-'aqdi, true leaders and a just ruler. As long as the rules and orders do not conflict with the Qur'an, sunnah, ijma ’, and qiyas, obeying the uli al-amr command is a must.
伊玛目纳瓦维·班塔尼是19世纪早期对伊斯兰教传播有影响的印尼学者之一。他对uli al-amr概念的解释之一包含在Mara bbbbh Labi bbbbd中，根据Nawawi al-Bantani的说法，禁止服从错误且未经合法选举的领导人(殖民者)。Nawawi al-Bantani的解释一度肯定与一般伊斯兰学者的解释相矛盾，这需要进一步阅读影响其解释成果的所有事项。U bbbbi al-amr是来自ahlu al- alli wa al- aqdi的所有学者，真正的领导者和公正的统治者。只要规则和命令不与古兰经、圣训、伊玛玛和齐亚相冲突，遵守uli al-amr命令是必须的。
{"title":"PENAFSIRAN ULI AL-AMR PADA KITAB MARAH LABID KARYA NAWAWI AL-BANTANI","authors":"Hasanal Khuluqi","doi":"10.30762/QOF.V4I2.2248","DOIUrl":"https://doi.org/10.30762/QOF.V4I2.2248","url":null,"abstract":"Imam Nawawi al-Bantani is one of the Indonesian scholars who was influential in the spread of Islam in the early 19th century. One of his thoughts on the interpretation of the concept of uli al-amr is contained in Mara>h Labi>d, according to Nawawi al-Bantani, it is forbidden to obey a leader who is wrong and not legally elected (a colonizer). The interpretation of Nawawi al-Bantani at one time certainly contradicts the interpretation of Islamic scholars in general, which requires further reading on all matters affecting its interpretation products. U>li al-amr is all scholars from among the ahlu al-h}alli wa al-'aqdi, true leaders and a just ruler. As long as the rules and orders do not conflict with the Qur'an, sunnah, ijma ’, and qiyas, obeying the uli al-amr command is a must.","PeriodicalId":33702,"journal":{"name":"QOF","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41705388","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}
The issue that followed up by Ariel Muzicant, The Vice President of the European Jewishs Congress, that mounted in the newest paper by title An End to Antisemitism! A Catalogue of Policies to Combat Antisemitis. They uttered that Al-Quran and the Bible has to be revised for the point in which contain anti-semitic doctrine. Some Islamic and Christianic documents that discrimined the Jews must be eliminated and discard. And they argue that the cases of crime on the Jews followers are caused by the doctrine in that Holy Book. This letter will try to answer and explain accusations above, by showing the textual and historical context of the verse which related with the topic. And also showing the reality that happens now adays. Because the Quran in the most of its verses revelation is related with the case that happen in its time revealed (asbab an-nuzul). Without understanding the asbab an-nuzul, the verse meaning and message can be misunderstood. Also with no effort for understanding the verse textual context, to understand its purpose, is nil.
欧洲犹太人大会副主席Ariel Muzicant在最新论文《反犹太主义的终结！反犹太主义政策目录。他们表示，《古兰经》和《圣经》必须进行修订，以包含反犹太主义教义。一些描述犹太人的伊斯兰和基督教文献必须被删除和丢弃。他们认为，犹太人信徒的犯罪案件是由《圣经》中的教义造成的。这封信将试图通过展示与主题相关的诗句的文本和历史背景来回答和解释上述指控。同时也展示了现在发生的现实。因为《古兰经》在其大部分诗句中的启示都与发生在其启示时代的情况有关（asbab an nuzul）。如果不理解asbab an nuzul，诗歌的含义和信息可能会被误解。同样，如果不努力理解诗歌的文本语境，理解其目的，那也是零的。
{"title":"SIKAP AL-QURAN TERHADAP YAHUDI (Jawaban terhadap Tuduhan atas Al-Quran Anti-Semitis)","authors":"Muhammad Amin","doi":"10.30762/qof.v4i1.1732","DOIUrl":"https://doi.org/10.30762/qof.v4i1.1732","url":null,"abstract":"The issue that followed up by Ariel Muzicant, The Vice President of the European Jewishs Congress, that mounted in the newest paper by title An End to Antisemitism! A Catalogue of Policies to Combat Antisemitis. They uttered that Al-Quran and the Bible has to be revised for the point in which contain anti-semitic doctrine. Some Islamic and Christianic documents that discrimined the Jews must be eliminated and discard. And they argue that the cases of crime on the Jews followers are caused by the doctrine in that Holy Book. This letter will try to answer and explain accusations above, by showing the textual and historical context of the verse which related with the topic. And also showing the reality that happens now adays. Because the Quran in the most of its verses revelation is related with the case that happen in its time revealed (asbab an-nuzul). Without understanding the asbab an-nuzul, the verse meaning and message can be misunderstood. Also with no effort for understanding the verse textual context, to understand its purpose, is nil.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42553579","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}
Amthal is the uslub al-Qur'an expressing various explanations and aspects of the Qur'an miracle. Understanding and interpreting amthal can be influenced by current development and certain society condition. To find out the influence of that on the understanding of amthal in the Qur'an, research is focused on KH. Bisri Mustofa interpretation on the amthal verses in the al-Ibriz because it has a context in the process of socializing the Qur'an oriented in the pesantren-coastel society. Based on the research using maudu'i (thematic) method, there are two important poins. First, Kiai Bisri and most commentators only pay attention to amthal musharrahah. However, he gives more attention to the divinity aspects and sometimes gives his own parables in familiar terms for the community. Secondly, Kiai Bisri interpretation is relevant with the problems of society today about human relations with god and the consequences of all deeds in the world.
{"title":"PENAFSIRAN AYAT-AYAT AMTHAL DALAM KITAB TAFSIR AL-IBRIZ KARYA KH. BISRI MUSTOFA","authors":"Ahmad Labiq Muzayyan","doi":"10.30762/qof.v4i1.1538","DOIUrl":"https://doi.org/10.30762/qof.v4i1.1538","url":null,"abstract":"Amthal is the uslub al-Qur'an expressing various explanations and aspects of the Qur'an miracle. Understanding and interpreting amthal can be influenced by current development and certain society condition. To find out the influence of that on the understanding of amthal in the Qur'an, research is focused on KH. Bisri Mustofa interpretation on the amthal verses in the al-Ibriz because it has a context in the process of socializing the Qur'an oriented in the pesantren-coastel society. Based on the research using maudu'i (thematic) method, there are two important poins. First, Kiai Bisri and most commentators only pay attention to amthal musharrahah. However, he gives more attention to the divinity aspects and sometimes gives his own parables in familiar terms for the community. Secondly, Kiai Bisri interpretation is relevant with the problems of society today about human relations with god and the consequences of all deeds in the world.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48550100","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}
Islam springing of the Qur'an is understood as an ideology that gives birth to behavior in the social tradition of society. Likewise the meaning of giving birth exegesis (social interpretation). understanding and meaning of the Qur'an is called "Living Qur'an". The study of the living of the Qur'an, the author examines the tradition of the Al-Qur'an reception in the community of Gemawang Sinduadi Mlati Sleman Yogyakarta. There are 3 traditional traditions of the Al-Qur'an reception, namely the tradition of exegesis receptions, aesthetic receptions and functional receptions. The typology of the study was used to observe the Qur'anic reception tradition in Gemawang Sinduadi Mlati hamlet, Sleman, Yogyakarta. What needs to be revealed from this research is about the motivation and purpose of each Qur'anic reception which is used as the basis for understanding and interpreting daily life. This research is qualitative, in the form of library studies and field studies at the same time. The author uses phenomenological analysis and content. The results obtained there are 2, namely the outer structure surface structure indicates that the community is a society that is calm in its heart and behavior (religious behavior). While the Deep Structure element or structure in the indication is a message of close relations between fellow humans who do not see race, ethnicity, religion or ethnicity. Islam yang bersumber dari al-Qur’an dipahami sebagai ideologi melahirkan perilaku dalam tradisi sosial masyarakat. Begitu pula pemaknaanya melahirkan exegesis (tafsir sosial). pemahaman dan pemaknaan al-Qur’an disebut “Living Qur’an”. Studi living Qur’an ini, penulis meneliti tradisi resepsi al-Qur’an pada masyarakat Gemawang Sinduadi Mlati Sleman Yogyakarta. Ada 3 model tradisi resepsi al-Qur’an, yakni tradisi resepsi exegesis, resepsi estetis dan resepsi fungsional. Tipologi kajian tersebut digunakan untuk meneropong tradisi resepsi al-Qur’an di dusun Gemawang Sinduadi Mlati Sleman Yogyakarta. Yang perlu diungkap dari penelitian ini adalah mengenai motivasi dan tujuan dari setiap resepsi al-Qur’an yang dijadikan landasan dalam memahami dan memaknai dalam kehidupan sehari hari. Penelitian ini yakni kualitatif, berupa studi kepustakaan dan studi lapangan sekaligus. Penulis menggunakan analisis fenomenologis dan isi. Hasil yang diperoleh ada 2 yaitu surface structure struktur luar ini mengindikasikan bahwa masyarakat merupakan masyarakat yang tenang hatinya dan perilakunya (religius behaviour). Sedangkan unsur Deep Structure atau struktur dalam mengindikasinya adanya pesan hubungan yang erat antar sesama manusia yang tidak melihat ras, suku, agama atau etnis.
源于《古兰经》的伊斯兰教被理解为一种在社会传统中产生行为的意识形态。同样的意义分娩训诂(社会解释)。对古兰经的理解和意义被称为“活古兰经”。在古兰经生活的研究中，作者考察了日惹Gemawang Sinduadi Mlati Sleman社区接受古兰经的传统。古兰经的接受有三种传统，即训诂接受传统、审美接受传统和功能接受传统。该研究的类型学用于观察日惹Sleman的Gemawang Sinduadi Mlati村的古兰经接受传统。这项研究需要揭示的是，每一次接受《古兰经》的动机和目的，这是理解和解释日常生活的基础。本研究为定性研究，采取图书馆研究与实地研究相结合的形式。作者运用现象学的分析方法和内容。得到的结果有2，即外部结构，表面结构表明该社区是一个内心和行为(宗教行为)平静的社会。而深层结构元素或结构在指示中是人类同胞之间密切关系的信息，而不是种族，民族，宗教或种族。伊斯兰教是一种社会意识形态，是一种社会意识形态。《圣经》释经学。《古兰经》驳斥“活的古兰经”。在日惹研究古兰经，在日惹研究古兰经。Ada 3模型古兰经、雅克尼古兰经训诂、古兰经训诂、古兰经训诂、古兰经训诂、古兰经训诂和古兰经训诂。Tipologi kajian tersebut digunakan untuk meneropong tradisi ressepi al- quan di dusun Gemawang Sinduadi Mlati Sleman日惹。古兰经:杨迪加迪卡达里penelitian i adalah mengenai motivasi dantujuan dari seseapi resepi al- quuran。Penelitian ini yakni qualitatif, berupa study kepusstakaan and studi lapangan sekaligus。孟古纳坎现象分析。[2] yyitu地表构造构造luar ini mengindikasikan bahwa masyarakat merupakan masyarakat yang tenang hatinya dan pererakunya[宗教行为]。世当坎深层构造，构造构造，构造演化，构造演化，构造演化，构造演化，构造演化，构造演化，构造演化，构造演化，构造演化，构造演化。
{"title":"TRADISI RESEPSI AL-QUR’AN DI MASYARAKAT GEMAWANG SINDUADI MLATI YOGYAKARTA (Kajian Living Qur'an)","authors":"M. U. Abshor","doi":"10.30762/QOF.V3I1.1022","DOIUrl":"https://doi.org/10.30762/QOF.V3I1.1022","url":null,"abstract":"Islam springing of the Qur'an is understood as an ideology that gives birth to behavior in the social tradition of society. Likewise the meaning of giving birth exegesis (social interpretation). understanding and meaning of the Qur'an is called \"Living Qur'an\". The study of the living of the Qur'an, the author examines the tradition of the Al-Qur'an reception in the community of Gemawang Sinduadi Mlati Sleman Yogyakarta. There are 3 traditional traditions of the Al-Qur'an reception, namely the tradition of exegesis receptions, aesthetic receptions and functional receptions. The typology of the study was used to observe the Qur'anic reception tradition in Gemawang Sinduadi Mlati hamlet, Sleman, Yogyakarta. What needs to be revealed from this research is about the motivation and purpose of each Qur'anic reception which is used as the basis for understanding and interpreting daily life. This research is qualitative, in the form of library studies and field studies at the same time. The author uses phenomenological analysis and content. The results obtained there are 2, namely the outer structure surface structure indicates that the community is a society that is calm in its heart and behavior (religious behavior). While the Deep Structure element or structure in the indication is a message of close relations between fellow humans who do not see race, ethnicity, religion or ethnicity. \u0000 \u0000 \u0000Islam yang bersumber dari al-Qur’an dipahami sebagai ideologi melahirkan perilaku dalam tradisi sosial masyarakat. Begitu pula pemaknaanya melahirkan exegesis (tafsir sosial). pemahaman dan pemaknaan al-Qur’an disebut “Living Qur’an”. Studi living Qur’an ini, penulis meneliti tradisi resepsi al-Qur’an pada masyarakat Gemawang Sinduadi Mlati Sleman Yogyakarta. Ada 3 model tradisi resepsi al-Qur’an, yakni tradisi resepsi exegesis, resepsi estetis dan resepsi fungsional. Tipologi kajian tersebut digunakan untuk meneropong tradisi resepsi al-Qur’an di dusun Gemawang Sinduadi Mlati Sleman Yogyakarta. Yang perlu diungkap dari penelitian ini adalah mengenai motivasi dan tujuan dari setiap resepsi al-Qur’an yang dijadikan landasan dalam memahami dan memaknai dalam kehidupan sehari hari. Penelitian ini yakni kualitatif, berupa studi kepustakaan dan studi lapangan sekaligus. Penulis menggunakan analisis fenomenologis dan isi. Hasil yang diperoleh ada 2 yaitu surface structure struktur luar ini mengindikasikan bahwa masyarakat merupakan masyarakat yang tenang hatinya dan perilakunya (religius behaviour). Sedangkan unsur Deep Structure atau struktur dalam mengindikasinya adanya pesan hubungan yang erat antar sesama manusia yang tidak melihat ras, suku, agama atau etnis.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43967591","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}
Artikel ini akan mengungkap bagaimana semiotika Riffatere dijadikan sebagai kerangka analisis dalam menelaah al-Quran Surat ali-Imran ayat 14. Menerapkan semiotika Riffatere dalam menjelaskan al-Quran Surat ali-Imran ayat 14 merupakan sebuah upaya dalam merekonstruksi pemahaman teks, sehingga teks yang terkesan kaku akan dihubungkan dengan konteks teks tersebut diturunkan, serta dicari makna arti dibalik teks tersebut. sehingga melalui pemahaman semiotik Riffatere ini, penulis berusaha menghubungkan antara teks dan konteks dengan mendidialogkan kembali teks dari pembacaan heuristik menuju pembacaan hermeneutik. Sehingga struktur pesan teks yang terkesan hanya untuk masyarakat Islam masa lalu, menjadi sebuah pesan yang berlaku untuk masyarakat Islam di masa kini, bahkan bisa disesuaikan dengan keadaan zaman asalkan masih dalam koledor maqasid teks.
{"title":"HERUSTIK, HERMENEUTIK SEMIOTIKA MICHAEL RIFFATERRE (Analisis QS. Ali-Imran: 14)","authors":"Luthfi Maulana Maulana","doi":"10.30762/QOF.V3I1.1055","DOIUrl":"https://doi.org/10.30762/QOF.V3I1.1055","url":null,"abstract":"Artikel ini akan mengungkap bagaimana semiotika Riffatere dijadikan sebagai kerangka analisis dalam menelaah al-Quran Surat ali-Imran ayat 14. Menerapkan semiotika Riffatere dalam menjelaskan al-Quran Surat ali-Imran ayat 14 merupakan sebuah upaya dalam merekonstruksi pemahaman teks, sehingga teks yang terkesan kaku akan dihubungkan dengan konteks teks tersebut diturunkan, serta dicari makna arti dibalik teks tersebut. sehingga melalui pemahaman semiotik Riffatere ini, penulis berusaha menghubungkan antara teks dan konteks dengan mendidialogkan kembali teks dari pembacaan heuristik menuju pembacaan hermeneutik. Sehingga struktur pesan teks yang terkesan hanya untuk masyarakat Islam masa lalu, menjadi sebuah pesan yang berlaku untuk masyarakat Islam di masa kini, bahkan bisa disesuaikan dengan keadaan zaman asalkan masih dalam koledor maqasid teks.","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47169298","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}
Abstrak; Penelitian ini bertujuan untuk mendeskripsikan distorsi semiotika sebagai teori dusta dalam reinterpretasi Qur’anic Studies. Dalam pandangan Umberto Eco, semiotika adalah sebuah disiplin ilmu yang mempelajari segala sesuatu yang dapat digunakan untuk berdusta. Artinya adalah, antara yang dikatakan atau yang ditulis dalam kajian semiotik tidak sesuai dengan realitas. Terdapat hubungan yang tidak simetris antara tanda dan realitas. Terdapat jurang yang dalam antar sebuah tanda (sign) dan referensinya pada realitas (referent). Konsep, isi, atau makna dari apa yang dibicarakan atau ditulis tidak sesuai dengan realitas yang dilukiskan. Pada tahap interpretasi teks al-Qur’an diperlukan pendekatan sinkronik guna mengetahui kesejarahan makna agar makna al-Qur’an dapat dipahami secara kontekstual. Aktualisasi semiotika sebagai pendekatan interpretasi al-Qur’an hanya menyentuh sisi luar ayat-ayat al-Qur’an secara tekstual dan menafikan kesejarahan makna. Maka peran semiotika dalam menginterpretasikan ayat-ayat al-Qur’an secara tekstual perlu ditinjau kembali. Metode yang digunakan dalam penelitian ini adalah deskriptif kualitatif. Hasil penelitian ini menunjukkan bahwa representasi tanda-tanda dalam al-Qur’an dengan menggunakan pendekatan semiotika menuai kedustaan yang berdasar pada prinsip perubahan dan transformasi, imanensi, permainan bahasa, dan simulasi. Kata Kunci; Hipersemiotika, Dusta, al-Qur’an Abstract; This study aims to describe the distortion of semiotics as a theory of lie in the reinterpretation of the Qur'anic Studies. In Umberto Eco's view, semiotics is a discipline that studies everything that can be used to lie. That is, between what is said or written in a semiotic study doesn't match with reality. There is an asymmetric relationship between signs and reality. There is a deep gulf between a sign and referent. The concept, content, or meaning of what is spoken or written does not fit the reality described. In the interpretation of the text of the Qur'an takes a synchronic approach to know the historic meaning so the meaning of the Qur'an can be understood contextually. The actualization of semiotics as an interpretation approach of the Qur'an only touches the outside of the verses of the Qur'an textually and denies the historical meaning. So the role of semiotics in interpreting the verses of the Qur'an textually needs to be reviewed. This method of this research using descriptive qualitative method. The results of this study indicate the representation of signs in the Qur'an using the semiotics approach reap a lie based on the principles of change and transformation, imanention, language games, and simulation. Keywords; Hypersemiotics, Lie, al-Qur'an
{"title":"HIPERSEMIOTIKA (Kritik Nalar Semiotika sebagai Teori Dusta dalam Reinterpretasi Qur'anic Studies)","authors":"Wahyu Hanafi","doi":"10.30762/QOF.V3I1.1029","DOIUrl":"https://doi.org/10.30762/QOF.V3I1.1029","url":null,"abstract":"Abstrak; Penelitian ini bertujuan untuk mendeskripsikan distorsi semiotika sebagai teori dusta dalam reinterpretasi Qur’anic Studies. Dalam pandangan Umberto Eco, semiotika adalah sebuah disiplin ilmu yang mempelajari segala sesuatu yang dapat digunakan untuk berdusta. Artinya adalah, antara yang dikatakan atau yang ditulis dalam kajian semiotik tidak sesuai dengan realitas. Terdapat hubungan yang tidak simetris antara tanda dan realitas. Terdapat jurang yang dalam antar sebuah tanda (sign) dan referensinya pada realitas (referent). Konsep, isi, atau makna dari apa yang dibicarakan atau ditulis tidak sesuai dengan realitas yang dilukiskan. Pada tahap interpretasi teks al-Qur’an diperlukan pendekatan sinkronik guna mengetahui kesejarahan makna agar makna al-Qur’an dapat dipahami secara kontekstual. Aktualisasi semiotika sebagai pendekatan interpretasi al-Qur’an hanya menyentuh sisi luar ayat-ayat al-Qur’an secara tekstual dan menafikan kesejarahan makna. Maka peran semiotika dalam menginterpretasikan ayat-ayat al-Qur’an secara tekstual perlu ditinjau kembali. Metode yang digunakan dalam penelitian ini adalah deskriptif kualitatif. Hasil penelitian ini menunjukkan bahwa representasi tanda-tanda dalam al-Qur’an dengan menggunakan pendekatan semiotika menuai kedustaan yang berdasar pada prinsip perubahan dan transformasi, imanensi, permainan bahasa, dan simulasi. \u0000 \u0000Kata Kunci; Hipersemiotika, Dusta, al-Qur’an \u0000 \u0000Abstract; This study aims to describe the distortion of semiotics as a theory of lie in the reinterpretation of the Qur'anic Studies. In Umberto Eco's view, semiotics is a discipline that studies everything that can be used to lie. That is, between what is said or written in a semiotic study doesn't match with reality. There is an asymmetric relationship between signs and reality. There is a deep gulf between a sign and referent. The concept, content, or meaning of what is spoken or written does not fit the reality described. In the interpretation of the text of the Qur'an takes a synchronic approach to know the historic meaning so the meaning of the Qur'an can be understood contextually. The actualization of semiotics as an interpretation approach of the Qur'an only touches the outside of the verses of the Qur'an textually and denies the historical meaning. So the role of semiotics in interpreting the verses of the Qur'an textually needs to be reviewed. This method of this research using descriptive qualitative method. The results of this study indicate the representation of signs in the Qur'an using the semiotics approach reap a lie based on the principles of change and transformation, imanention, language games, and simulation. \u0000 \u0000Keywords; Hypersemiotics, Lie, al-Qur'an","PeriodicalId":33702,"journal":{"name":"QOF","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45625381","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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