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WOMEN LEADERSHIP IN ACEHNESE MUFASSIR'S PERSPECTIVE: A COMPARISON OF ABDURRAUF AS-SINGKILY AND HASBI AS-SHIDDIEQY'S INTERPRETATION 亚齐穆法西尔视角下的女性领导力:abdurraf - singily与hasbi - shiddieqy解读的比较
Pub Date : 2022-06-23 DOI: 10.32505/at-tibyan.v7i1.3781
M. Amin
Women's leadership is still a controversial topic among the Acehnese ulama. Abdurrauf as-Singkily and Muhammad Hasbi ash-Shiddieqy are two other Acehnese ulama and commentators who commented on this topic. Both have worked in the field of interpretation. This study aims to compare both perspectives on women's leadership. The research uses a comparative interpretation methodology (muqarran). The study also uses hermeneutic methods to analyze the influence behind the interpretation of the two commentators in their works. The study results concluded that Abdurrauf as-Singkily and Muhammad Hasbi ash-Shiddieqy had similar views on women's leadership. According to them, in the domestic area (household), the leadership is on the husband's side (male). Meanwhile, in the public sphere, both believe that men and women have equal opportunities to become leaders.
妇女的领导地位在亚齐乌拉玛中仍然是一个有争议的话题。Abdurrauf as-Singkily和Muhammad Hasbi ash-Shiddieqy是另外两位对这个话题发表评论的亚齐乌拉玛和评论员。两人都在口译领域工作过。本研究旨在比较两种关于女性领导力的观点。本研究采用比较解释方法(muqarran)。本研究还运用解释学的方法分析了两位评论者在其作品中阐释背后的影响。研究结果表明,Abdurrauf as-Singkily和Muhammad Hasbi ash-Shiddieqy对女性领导力的看法相似。根据他们的说法,在家庭领域(家庭),领导是在丈夫一方(男性)。与此同时,在公共领域,两人都认为男性和女性有平等的机会成为领导者。
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引用次数: 0
SEMIOTICS ANALYSIS OF THE QURAN TEXT ABOUT JIHᾹD FĪ SABĪLILLAH IN JULIA KRISTEVA'S SEMANALISYS TO INTERTEXTUALITY APPROACH 《古兰经》中关于jih的符号学分析Ᾱd fĪ sabĪlillah——从Julia kristeva的符号学分析到互文性的方法
Pub Date : 2022-06-23 DOI: 10.32505/at-tibyan.v7i1.3016
Ihsan Nursidik
The interpretation of the Qur'an, especially the word jihād fī sabīlillāh, is often trapped in a standard interpretation legitimized by closed interpretations. The secure interpretations make the meaning of the word lose its original purpose. This specific interpretation makes the meaning of the word jihād fī sabīlillāh lose its original meaning. This article aims to find a methodological review that might be able to open the veil that closes the interpretation of ijtihad in the original meaning of the jihād fī sabīlillāh pronunciation. Julia Kristeva, as one of the thinkers of poststructuralism, introduced the semanalist concept known for its revolutionary interpretation methodology. This research is a type of qualitative research with the analytical-descriptive method. This study will explain the concepts of Kristeva's interpretation of a text and then applied to the interpretation of the pronunciation of Jihad. The study results conclude that the interpretation of Jihad as war is an institutional meaning. In contrast, the hidden meaning of the pronunciation of Jihad, such as 'sincerity', does not get attention and tends to be neglected.
对《古兰经》的解释,特别是对jihād f ā sabīlillāh这个词的解释,常常被封闭的解释所合法化,从而陷入标准解释的困境。安全的解释使单词的意义失去了它原来的目的。这种特定的解释使得jihād f ā sabīlillāh这个词的意思失去了原来的意思。这篇文章的目的是找到一种方法上的回顾,可能能够打开面纱,关闭伊智提哈德的解释在jihād f ā sabīlillāh发音的原意。后结构主义思想家茱莉亚·克里斯蒂娃提出的语义学概念以其革命性的阐释方法而闻名。本研究是一种采用分析-描述方法的定性研究。本研究将解释Kristeva对文本的解释概念,然后将其应用于对Jihad发音的解释。研究结果表明,将圣战解释为战争是一种制度意义。相比之下,Jihad发音的隐含意义,如“真诚”,没有引起人们的注意,往往被忽视。
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引用次数: 0
MENANGKAL ISLAMOFOBIA MELALUI INTERPRETASI AYAT-AYAT MODERASI PERSPEKTIF MUFASSIR KONTEMPORER 通过对当代MUFASSIR视角的现代经文的解读来抵消伊斯兰恐惧症
Pub Date : 2022-06-19 DOI: 10.59622/jiat.v3i1.58
Subur Wijaya, Mirza Nursyabani
Tulisan ini bertujuan untuk menggali sikap wasathiyyah yang bersumber dari al-Qur’an guna menemukan jawaban atas permasalahan kontemporer. Tulisan ini menyimpulkan bahwa wasathiyyah dalam al-Qur’an menawarkan sikap keeseimbangan dalam menjalani keberagamaan di tengah kompleksitas sosial yang salah satunya adalah tidak diterimanya eksistensi umat Islam. Usaha pemberantasan Islamofobia dengan merujuk pada wasathiyyah dalam al-Qur’an dapat direalisasikan dengan menghadirkan pilar Islam moderat yang berfokus pada dialog peradaban dan upaya integrasi antar umat beragama. Penelitian ini menggunakan penelitian kualitatif deskriptif yang bertumpu pada studi kepustakaan (library research). Sumber primer pada penelitian ini adalah Al-Qur’an dan 3 karya tafsir kontemporer antara lain Tafsîr Al-Marâghî, Tafsîr Al-Manâr, dan Tafsîr At-Tahrîr wa At-Tanwîr dan sekunder berupa semua karya informatif yang membahas masing-masing tema; wasathiyyah dan islamofobia. Oleh karena dua tema yang berbeda, penulis mengambil pendekatan instrumental study untuk memahami lebih jelas Islamofobia sebagai fenomena sosial dan pendekatan maudhû’î untuk menganalisis tema wasathiyyah dalam al-Qur’an.  
它的目的是挖掘瓦萨提亚出于古兰经的态度,以找到当代问题的答案。这篇文章的结论是,《古兰经》中的wasathiyyah在社会复杂性中提供了一种平衡的态度,其中之一就是穆斯林的存在是不可接受的。《古兰经》中提到的伊斯兰恐惧症的根除工作可以通过展示温和派伊斯兰教的支柱来实现,这些支柱集中在文明对话和宗教融合的努力上。本研究以描述性质的研究为基础,以图书馆研究为基础。本研究的主要资源包括《古兰经》和3部当代塔夫瑟》,包括《马拉基塔夫瑟》、《曼纳尔塔夫瑟》和《塔夫瑟》等《塔夫瑟》、《塔夫瑟》和《塔夫瑟》芥末和伊斯兰恐惧症。由于有两个不同的主题,作家采用工具研究方法来更好地理解伊斯兰恐惧症作为一种社会现象
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引用次数: 1
KONSEP TA`WIL SUNNI-MUKTAZILAH (STUDI ANALISIS AYAT-AYAT MUTASYÂBIHÂT DALAM MAFÂTIH AL-GHAÎB KARYA FAKHRUDDIN AL-RÂZI DAN TANZÎH AL-QUR’ÂN ‘AN AL-MATHÂʻIN KARYA QÂDLÎ ʻABDUL JABBÂR)
Pub Date : 2022-06-15 DOI: 10.59622/jiat.v3i1.60
Subur Wijaya, Zakiyal Fikri Mochamad
Skripsi ini berjudul “Konsep Ta`wil Sunni-Muktazilah (Studi Analisis Ayat-Ayat Mutasyâbihat dalam Mafâtih Al-Ghaîb Karya Fakhruddin Al-Râzi dan Tanzih Al-Qur’ân ‘an Al-Mathâ’in karya ʻAbdul Jabbâr).” Penilitian ini difokuskan pada perbandingan model dan manhaj penafsiran al-Râzî (w. 606 H) dari aliran suni dengan Qâdlî “Abd al-Jabbâr (w. 415 H) dari muktazilah terhadap ayat-ayat mutasyâbihât berupa ayât shifât (lafaz istiwâ`, yad, dan ‘ain), al-hurûf al-muqathaʻah dan ru`yatullâh (melihat Allah SWT). Skripsi ini sejalan dengan kitab “al-Mufassirûn baina al-Taˋwîl wa al-Itsbât fî Ayât al-Shifât” karya Muẖammad bin Abd al-Raẖmân al-Mugrâwî dan skripsi (2005) “Metode Ulama Salaf dalam Memahami Ayât-ayât Mutasyâbihât” susunan Abdul Kadir. Fakultas Ushuluddin UIN Sunan Kalijaga Yogyakarta yang menyatakan bahwa persoalan ayat-ayat mutasyâbihât seperti ayât shifât, itu telah didekati dengan menggunakan metode ta`wîl tafshîlî oleh ulama salaf maupun khalaf dan juga oleh ulama suni maupun muktazilah termasuk al-Râzî (w. 606 H) dan Abd al-Jabbâr (w. 415 H) tersebut. Sementara penelitian ini berbeda dengan kitab “al--Taˋwîl fî al-Tafsîr baina al-Mu‘tazilah wa al-Sunnah” karya al-Sa„îd Syanuqah yang hanya menegaskan bentuk penafsiran aliran suni dan muktazilah secara umum itu pun hanya dipusatkan pada penafsiran Zamakhsyarî (w. 538 H). Penelitian ini menunjukkan bahwa manhaj pena`wilan kedua tokoh tersebut terlihat sangat unik bahkan seringkali saling menjatuhkan satu sama lain. Hal itu terlihat pada pemahaman keduanya terhadap ayat ru`yatullâh. Di mana al-Râzî (w. 606 H) menilainya muhkam, sementara Abd al-Jabbâr (w. 415 H) sebagai mutasyâbih. Disamping itu, keduanya juga sama-sama terpengaruh oleh ideologi mazhab yang dianutnya, sehingga hasil penafsirannya pun sangat condong untuk mempertahankan mazhabnya itu.
这篇文章题为“概念Ta 'wil Sunni-Muktazilah (Mutasyabihat Mafatih段落分析研究Al-Ghaib Fakhruddin作品al - razi和伊斯兰教Tanzih 'an’an Al-Matha 'inʻ阿卜杜勒·贾巴尔)的作品。”这个研究先天比较集中在模特和manhaj al - razi解释(606 w。H) Qadli苏尼流动的“Abd al-Jabbar 415 (w。H节)的对mutasyabihat经文muktazilah shifat (lafaz istiwa”、大屠杀纪念馆和“ain), al-huruf al-muqathaʻ啊和俄文'yatullah (SWT)看到了上帝。这篇文章符合《“al-Mufassirun baina al-Taˋ威尔wa al-Itsbat菲al-Shifat节”你的作品ẖammad bin Abd al-Raẖ伙计al-Mugrawi Salaf学者和论文(2005)”方法在理解经文Mutasyabihat”阿卜杜勒卡迪尔的阵列。乌胡卢丁- UIN jaddin mukkhddin yogyakddin .他们说mutashabihat文本就像shifat文本一样,是通过使用salaf和khalaf、suni和muktazilah包括al-Razi (w. 606 H)和Abd al-Jabbar (w. 415 H)等方法找到的。虽然这个研究不同于《“艾尔——Taˋ威尔菲al-Tafsir baina不足'tazilah wa al-Sunnah Syanuqah id的“al-Sa作品只是证实了这解释苏尼流动形式和一般muktazilah 538也只集中在Zamakhsyari解释(w。H)。这项研究表明,manhaj第二笔'wilan这些人物看起来是非常独特的,甚至往往互相投。这可以从他对路亚图拉的两段经文看出这点。al-Razi (w。606 H)将muhkam列为muhkam,而Abd al-Jabbar (w。此外,他们两人都受到其所信奉的mazhab意识形态的影响,因此这些思想倾向于保留自己的mazha意识形态。
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引用次数: 0
Epistemologi Tafsir Ayat-ayat Jihad
Pub Date : 2022-06-01 DOI: 10.32495/nun.v8i1.307
Tomi Liansi, M. Z. Al-Ayyubi
Jihad in the recent decade has become a sensitive issue due to misconceptions rooted in a literal understanding that associates jihad with religious violence, an idea that is frequently referred to as 'holy terrorism.' In reality, jihad has a broader meaning that is not synonymous with violence or war. This study discusses the interpretations of two important figures in Qur'anic and Tafsir scholarship in Indonesia today, namely Muhammad Chirzin and Sahiron Syamsuddin, in order to reveal the meaning of jihad and examine the construction of thought that underpins that meaning, particularly in the Indonesian context. The question that will be studied by this paper is how the thoughts of the two figures in interpreting the verses of jihad and how the epistemological structure of the interpretation of the verses of jihad of the two figures? To answer these questions, this article uses a historical-factual approach. This paper contends that the two figures discussed have conducted extensive research on the concept of jihad, and the results of their interpretations disprove the identical association between jihad and war. According to Muhammad Chirzin, the object of jihad is all forms of evil, so jihad for him takes two forms: policy socialization and internalization (amar makruf) and prevention and elimination of evil (nahi munkar). Meanwhile, Sahiron Syamsuddin defines jihad as the removal of oppression, the preservation of religious freedom, and the establishment of peace. These two figures demonstrate that jihad, when studied thoroughly using valid academic instruments, does not justify violence and terrorism.
近十年来,由于将圣战与宗教暴力联系在一起的误解,圣战已经成为一个敏感的问题,这种误解经常被称为“神圣的恐怖主义”。实际上,圣战有更广泛的含义,不是暴力或战争的同义词。本研究讨论了对当今印度尼西亚古兰经和塔夫西尔学者中两个重要人物的解释,即穆罕默德·奇尔津和萨赫伦·赛姆苏丁,以揭示圣战的含义,并研究支撑这一含义的思想结构,特别是在印度尼西亚的背景下。本文将要研究的问题是,这两个人物的思想是如何解释圣战诗篇的,以及这两个人物对圣战诗篇的解释的认识论结构是如何的?为了回答这些问题,本文采用了历史事实的方法。本文认为,本文讨论的两位人物对圣战的概念进行了广泛的研究,他们的解释结果反驳了圣战与战争之间的相同联系。根据默罕默德·奇尔津的观点,圣战的目标是一切形式的邪恶,因此他认为圣战有两种形式:政策社会化和内化(amar makruf)和预防和消除邪恶(nahi munkar)。同时,Sahiron Syamsuddin将圣战定义为消除压迫、维护宗教自由和建立和平。这两个数字表明,如果使用有效的学术工具对圣战进行彻底研究,圣战并不能证明暴力和恐怖主义是正当的。
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引用次数: 0
Media Islam dan Kesalehan Publik
Pub Date : 2021-12-31 DOI: 10.32495/nun.v7i2.244
Fitriatus Shalihah
Along with the rapid advancement of technology, the dynamics of the Qur'an print in Indonesia develops significantly. This can be seen from the emergence of various kinds of Qur’an printing. Publishers introduce interesting innovations that suit the needs of readers and learners of the Qur'an.  This phenomenon cannot be separated from the globalized online market. However, media and Islamic relations in this case are not only related to market place and the consumptive cultural structure of society, but also as a form of mediation of public piety.  For this reason, this study aims to answer these questions: why the use of media in the printing of the Qur'an encourages the formation of public piety in Indonesia? How is the space of public piety built by the existence of the media, especially in contemporary Qur'an printing?  This article is a bibliographic study with descriptive methods of analysis. The result of this paper is that the printing of the contemporary Qur'an in Indonesia has mediated Islamic umma to be pious people because it is designed based on the needs of each Muslim, thus encouraging them to learn the Qur’an and implement its teachings, such as the Qur'an for women, the braille Qur'an, the Qur'an for kids, al-Qur'an travel, al-Qur'an tajwid, and some are packed with sticker designs to be pasted on the windshield of vehicles and walls of the room.
随着科技的飞速发展,印尼《古兰经》印刷的动态也有了显著的发展。这可以从各种古兰经印刷品的出现中看出。出版商引入有趣的创新,以适应古兰经读者和学习者的需要。这种现象与全球化的网络市场密不可分。然而,在这种情况下,媒体与伊斯兰教的关系不仅与市场和社会的消费文化结构有关,而且还作为一种公共虔诚的中介形式。因此,本研究旨在回答以下问题:为什么在印行《古兰经》的过程中使用媒体鼓励了印尼公众虔诚的形成?媒介的存在,特别是在当代古兰经印刷中,是如何构建公众虔诚的空间的?本文采用描述性分析方法进行文献研究。本文的结果是当代《古兰经》的印刷在印尼介导伊斯兰乌玛是虔诚的人们,因为它是基于每个穆斯林的需要而设计的,因此,鼓励他们学习《古兰经》和实施其教义,比如《古兰经》对女性来说,盲文《古兰经》,《古兰经》的孩子,al-Qur西安旅行,al-Qur国安tajwid,和一些富含贴纸设计贴在汽车的挡风玻璃和墙壁的房间。
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引用次数: 0
THE DEVELOPMENT OF AL-QIRᾹ’ᾹT AL-SAB' LEARNING METHOD BY QᾹRI’S IN LANGSA CITY al-qirᾹ'Ᾱ' t al-sab '学习方法在langsa市qᾹri的发展
Pub Date : 2021-12-30 DOI: 10.32505/at-tibyan.v6i2.3434
Cut Fauziah, Fatin Nabilah Wahid
The development of al-qirā’āt al-sab' is an activity that is necessarily conducted by every qirā’ah teacher (qāri'). It is essential to transfer the correct readings according to the provisions recommended in Islamic law. Therefore the development of al-qirā’āt al-sab' must be encouraged in the Langsa City community. The purpose of this study was to see the qirā'ah (qāri') teachers in developing the al-qirā'āt al-sab' learning method in Langsa City. By conducting interviews with qirā'āt teachers in Langsa City and using qualitative data analysis, it shows that the qāri's develop al-qirā’āt al-sab' by holding al-qirā’āt al-sab' learning in their respective homes. The methods used are bi al-ifrād, Jibrīl, Talaqqī, and bi al-jamā' with practical learning models. The community's positive responses to al-qirā’āt al-sab' learning activities help them to learn al-qirā’āt al-sab,' while the negative ones are they felt prestige or embarrassed and thought it was unimportant to participate in this activity.
al- qirna ' āt al-sab'的发展是每一位qirna ' ah教师(qāri')必须进行的活动。根据伊斯兰教法中推荐的条款来传递正确的解读是至关重要的。因此,必须在Langsa市社区鼓励al- qirna ' āt al-sab'的发展。本研究的目的是观察在Langsa市发展al- qirna 'āt al-sab'学习方法的qirna 'ah (qāri')教师。通过对Langsa市的qirā'āt教师进行访谈并使用定性数据分析,结果表明qāri通过在各自家中举办al-qirā 'āt al-sab学习来发展al-qirā 'āt al-sab。使用的方法是bi al-ifrād、jibr l、talaqqi和bi al- jami ',具有实用的学习模型。社区对al-qirā ' āt al-sab'学习活动的积极反应有助于他们学习al-qirā ' āt al-sab',而消极反应则是他们感到声望或尴尬,认为参加这项活动并不重要。
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引用次数: 0
QIṢAṢ AL-ĀBĀI WA AL-ABNĀI FĪ AL-QURĀN AL-KARĪM WA ĀṠARUHĀ FĪ TARBIYAH AL-ABNĀI: DIRĀSAH MUQĀRANAH BAINA QIṢATAY NUḤ MA’A IBNIHI WA IBRĀHĪM MA’A IBNIHI
Pub Date : 2021-12-30 DOI: 10.32505/at-tibyan.v6i2.3381
Wali Ramadhani, Sulaim Sulaiman Gumi, Dara Humaira
The stories of the Quran are one of the interesting topics in the Quranic studies. Every story in the Qur'an contains various wisdom and lessons. One of the stories mentioned in the Quran is the story of parents and children. In this article, the author presents two stories of parents and children in the Koran, namely the story of Prophet Nuh As. and his disobedient son and the story of Prophet Ibrahim As and his son who was pious and devoted to his parents, namely Prophet Ismail As. This study uses a descriptive-analytical method. Using this Method, the author gathered Quranic verses relating to two stories and subsequently elaborated and analyzed the wisdoms on child education contained in the stories. Based on this method there are several research results: First; The story of Nuh As and his son showed us the distinct behavior of humans. Prophet Nuh As represents a father who believes and responsible on his Child’s education, while his son, Kan'an represents a child who is disbelieving and disobeying to his father. Second; The story of Prophet Ibrahim As and his son, Prophet Ismail as showed us a strong relationship between a father and his son. Prophet Ibrahim as represents a father who is faithful and responsible on his child’s education, while Prophet Ismail as represents a child who is faithful, tough and strong. Third; Some aspects of education in child care based on these two stories are faith education (the first education that must be given to children) and moral education, which is a reflection of faith education. This moral education will be achieved by three elements, namely in the form of exemplar, advice and environment.
古兰经的故事是古兰经研究中有趣的话题之一。《古兰经》中的每一个故事都包含着各种智慧和教训。《古兰经》中提到的一个故事是关于父母和孩子的故事。在这篇文章中,作者介绍了古兰经中两个关于父母和孩子的故事,即先知努阿斯的故事。还有他不听话的儿子,以及先知易卜拉欣·阿斯和他的儿子的故事,他的儿子对父母很虔诚,也就是先知伊斯梅尔·阿斯。本研究采用描述性分析方法。运用这种方法,作者收集了与两个故事相关的古兰经经文,然后对故事中蕴含的儿童教育智慧进行了阐述和分析。基于该方法,有以下几个研究成果:第一;努阿斯和他儿子的故事向我们展示了人类独特的行为。先知努阿斯代表一个相信并负责孩子教育的父亲,而他的儿子坎安代表一个不相信和不服从父亲的孩子。第二个;先知易卜拉欣·阿斯和他的儿子先知伊斯梅尔的故事向我们展示了父子之间牢固的关系。先知易卜拉欣代表了一个对孩子的教育忠诚负责的父亲,而先知伊斯梅尔则代表了一个忠诚、坚韧、坚强的孩子。第三;基于这两个故事的托儿教育的一些方面是信仰教育(必须给予孩子的第一教育)和道德教育,这是信仰教育的一种反映。这种道德教育将通过三个要素来实现,即榜样形式、劝导形式和环境形式。
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引用次数: 0
THE RELEVANCE OF ODD-EVEN VERSES IN THE QUR’AN WITH MATHEMATICS EDUCATION 《古兰经》中奇偶节与数学教育的相关性
Pub Date : 2021-12-30 DOI: 10.32505/at-tibyan.v6i2.3284
A. Surur, Sri Pujilestari
Education is an effort to improve knowledge, one of which is by conducting studies on the Qur'an and Mathematics. This research examines the verses of the Qur'an containing odd-even concepts and their relevance to mathematics. By using the library research method, the verse selection step is taken from observations of the translated Qur'an. The mathematical concepts found are materials related to odd-even concepts, such as KPK (Least Common Multiple) and FPB (Greatest Common Factor), Venn diagrams, and Phi in ṭawwāf. As the result, the number of verses and the number of surahs show odd-even numbers. If the numbers are added up to 38, these will be equal to the number of letters in the syahādah sentence.
教育是一种提高知识的努力,其中之一就是对《古兰经》和数学进行研究。本研究考察了《古兰经》中包含奇偶概念的经文及其与数学的相关性。采用图书馆研究法,从对古兰经译文的观察中选择经文。找到的数学概念是与奇偶概念相关的材料,例如ṭawwāf中的KPK(最小公倍数)和FPB(最大公因数)、维恩图和Phi。因此,经文的数量和苏拉的数量显示奇数和偶数。如果这些数字加起来等于38,它们将等于syahādah句子中的字母数。
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引用次数: 0
THE VERNACULARITY IN THE TAFSĪRIYAH TRANSLATION OF NADOMAN NURUL HIKMAH
Pub Date : 2021-12-30 DOI: 10.32505/at-tibyan.v6i2.3261
Ahmad Rifqi Muchtar, Mariya Luthfiana
The vernacularity of the poetic translation of the Qur'an Nadoman Nurul Hikmah by Hidayat Suryalaga lies in its peculiarity in using the language and rules of Sundanese poetry of praise. This paper aims to explain the form of vernacularity in the translation of Nadoman Nurul Hikmah's interpretation by H. R. Hidayat Suryalaga. This article uses descriptive methods and content analysis, thus concluding that the aspect of nadoman content or the meaning of the verses in Nadoman Nurul Hikmah is far more accurately called a translation of tafsiriyah al-Qur'an than it is called poetic interpretation of the Qur'an. H. R. Hidayat Suryalaga, in Nadoman Nurul Hikmah, does not at all refer to the Arabic translation or interpretation in each stanza. H. R. Hidayat Suryalaga did not use the verse editor as a source, but he tried to provide his interpretation. Meanwhile, in Nadoman, Nurul Hikmah does the loose and contextual translation. The contextualization of the verses of the Qur'an gives the impression to the readers (singers) of Nadoman that Nadoman Nurul Hikmah can be enjoyed by anyone who is by the spirit of the times.
Suryalaga译诗《古兰经》的白话性在于它使用了巽他语赞美诗的语言和规则。本文旨在解释H. R. Hidayat Suryalaga翻译纳多曼·努鲁尔·希克玛译本中的方言形式。本文采用描述方法和内容分析,认为《拿多曼·努鲁·希克玛》中拿多曼的内容或经文的意义更准确地说是《古兰经》的翻译,而不是《古兰经》的诗性解读。在《Nadoman Nurul Hikmah》中,h.r. Hidayat Suryalaga根本没有提到每一节的阿拉伯语翻译或解释。h.r. Hidayat Suryalaga没有使用诗句编辑作为来源,但他试图提供他的解释。同时,在《拿多曼》中,Nurul Hikmah做了松散的上下文翻译。古兰经经文的语境化给那多曼的读者(歌手)留下了这样的印象:那多曼努鲁希克玛可以被任何一个受时代精神影响的人所欣赏。
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Jurnal AtTibyan Jurnal Ilmu Alquran dan Tafsir
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