Pub Date : 2019-12-16DOI: 10.53840/alirsyad.v4i2.61
Zulkefli Aini, Nur Shafinaz Sabri
Kajian mendapati penghayatan beragama dalam kalangan Orang Asli muslim berada di tahap yang rendah. Keadaan ini disumbangkan oleh faktor dalaman dan luaran. Faktor dalaman berpunca daripada tahap motivasi mereka mempelajari agama Islam. Manakala faktor luaran adalah berkaitan dengan pengaruh ajaran agama yang bersifat misionari seperti agama Kristian. Oleh itu, artikel ini memfokuskan pengaruh agama Kristian dalam masyarakat Orang Asli dengan tumpuan khusus kepada bentuk-bentuk gerakan kristianisasi yang berlaku dalam masyarakat Orang Asli di Perak. Pengumpulan data kajian menggunakan kaedah temubual mendalam melalui temubual separa struktur terhadap enam orang peserta kajian yang terdiri daripada pegawai di Bahagian Dakwah Jabatan Agama Islam Perak, Penggerak Masyarakat Orang Asli (PMOA), Mubaligh Islam, dan Orang Asli yang telah murtad. Hasil kajian mendapati gerakan kristianisasi berlaku dalam bentuk santai dan hiburan, bantuan kemanusiaan, penyebaran mesej cinta dan kasih sayang, serta program kaderisasi kepimpinan. Kajian ini memberikan implikasi terhadap usaha mempertingkatkan kualiti pendakwahan dalam kalangan pendakwah supaya masyarakat Orang Asli muslim dapat mengamalkan ajaran Islam dengan sebenar.
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A mutashabihat verse (anthropomorphism) is a verse that contains many interpretations as it has various dimensions of meaning. Explicitation is one of the translation procedures introduced by Vinay and Darbelnet as an effort to make the target language readers understand clearly the implicit meaning contained in the source text. In other words, the implicit meaning contained in the source text can be revealed into the target text through this procedure. A translator whose role is to transfer the meaning of source text is always bounded by a certain ideology that will influence his translation works. This study aims to examine the forms of explicitation used in the translation of the mutashabihat verses in the Quran and relate them to translators’ ideologies. This study adopted a qualitative approach that led to the analysis of text content of the Quran, which is elaborated descriptively by selecting three (3) words found in the text of the Quran that is related to Allah, as the sample of the study which are )يد( ,)استوى( and (أعين ). The corpus texts used are the Malay Quran translation by Abdullah Basmeih, Mahmud Yunus, and Zaini Dahlan. The findings showed that the translation of the mutashabihat verses used various forms of explicitation to enhance a clearer understanding of the target readers to the meaning of the Qur'an, such as lexical specification, the addition of explanatory remarks, additional information in brackets and footnotes. In addition, studies found that Mahmud Yunus and Zaini Dahlan retained the meaning of translated mutashabihat verses literally without giving an esoteric interpretation of the Quran and sometimes inclined towards the ideology of al-Ta’wil. On the other hand, Abdullah Basmeih was more prone to the ideologies of al-Ta’wil and al-Ithbat bi Dawabit in translating the verses. ABSTRAK Ayat mutashabihat ialah ayat yang mengandungi banyak pentafsiran kerana mempunyai pelbagai dimensi makna. Eksplisitasi pula ialah salah satu prosedur terjemahan yang diperkenalkan oleh Vinay dan Darbelnet sebagai usaha agar pembaca bahasa sasaran memahami dengan jelas makna implisit yang terkandung di dalam teks sumber. Melalui prosedur ini, bentuk makna implisit yang terkandung di dalam teks sumber dapat dizahirkan ke dalam teks sasaran. Penterjemah selaku pihak yang memainkan peranan dalam memindahkan makna sebenarnya sentiasa terikat dengan ideologi tertentu yang akan mewarnai teks sasaran yang dihasilkannya. Kajian ini bertujuan meneliti bentuk eksplisitasi yang terdapat dalam terjemahan ayat-ayat mutashabihat dalam al-Quran serta menghubungkaitkannya dengan pengaruh aliran pemikiran yang dipegang oleh penterjemah. Kajian ini menggunakan pendekatan kualitatif yang menjurus kepada analisis kandungan teks al-Quran yang dihurai secara deskriptif dengan memilih tiga (3) perkataan yang dinisbahkan kepada Allah SWT yang terdapat dalam teks al-Quran sebagai sampel kajian iaitu lafaz )ىوتسا(, )دي( dan (أعين ). Korpus kajian pula adalah te
mutashabihat诗(拟人诗)是一种包含许多解释的诗，因为它有不同的意义维度。显化是Vinay和Darbelnet引入的翻译程序之一，目的是使译语读者清楚地理解原文中隐含的意义。换句话说，源文本所包含的隐含意义可以通过这一过程揭示到目标文本中。译者以翻译原文的意义为己任，总是受到某种意识形态的束缚，这种意识形态会影响他的翻译作品。本研究旨在探讨古兰经中mutashabihat经文翻译中使用的阐释形式，并将其与译者的意识形态联系起来。本研究采用定性方法对古兰经文本内容进行分析，选取古兰经文本中与安拉相关的三个词(يد(，)استوى(和(أعين))作为研究样本，对古兰经文本内容进行描述性阐述。使用的语料库文本是由Abdullah Basmeih, Mahmud Yunus和Zaini Dahlan翻译的马来语古兰经。研究结果表明，mutashabihat经文的翻译使用了各种形式的解释，如词汇规范，添加解释性注释，在括号和脚注中添加信息，以增强目标读者对古兰经意义的更清晰理解。此外，研究发现，Mahmud Yunus和Zaini Dahlan保留了翻译的mutashabihat经文的字面意思，而没有对古兰经进行深奥的解释，有时倾向于al- tawil的意识形态。另一方面，Abdullah Basmeih在翻译经文时更倾向于al-Ta 'wil和al-Ithbat bi Dawabit的意识形态。[摘要]杨孟和，杨孟和，杨孟和，杨孟和，杨孟和，杨孟都，杨孟都，杨孟都，杨孟都，杨孟都，杨孟都，杨孟都，杨孟都，杨孟都，杨孟都，杨孟都，杨孟都。检察官说:“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，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。”美拉丽检察官尼尼·本图克·马克纳暗示，杨特坎东迪达拉姆·德克斯的数量是“达拉姆·德克斯的数量”。Penterjemah selaku pihau yang memainkan peranan dalam memindahkan makna sebenarya senttakan senttakan意识形态tertentu yang akan mewarnai teks sasaran yang dihasilkannya。“古兰经”原文为:“古兰经”，原文为“古兰经”，原文为“古兰经”，原文为“古兰经”，原文为“古兰经”。Kajian ini menggunakan pendekatan kualitatif yang menjurus kepaada analysis kandungan teks al- quuran yang dihurai secara deskriptif dengan memilih tiga (3) perkataan yang dinisbahkan kepaada Allah SWT yang terdapat dalam teks al- quuran sebagai sampel Kajian aiitu lafaz ىوتسا(，)دي(dan (أعين)。Korpus kajian pula adalah teks al- quuran yang diiterjemahkan oleh Abdullah basmeh, Mahmud Yunus dan Zaini Dahlan。Hasil kajian menunjukkan bahawa terjemahan ayat-ayat mutashabihat menggunakan pelbagai bentuk eksplisitasi untuk成员kefahaman yang lebih jelas kepada pembaca sasaran terhadap makna al-古兰经iitu bentuk pengkhususan, penambahan maklumat, maklumat tambahan dalam kurungan dan nota kaki。这句话的意思是:“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，我是说，我是说，我是说，我是说，我是说。”Manakala Abdullah Basmeih pula lebih cenderung kepaada aliran pemikiran al- takwih dan al-Ithbat比Dawabit dalam成员maksudayat mutashabihat。
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Pub Date : 2019-12-15DOI: 10.53840/alirsyad.v4i2.59
Mariam Abd. Majid, Nurul Zafirah Azman, Nurul Izzah Mohd Yani
Generasi remaja pada hari ini merupakan modal insan negara pada masa akan datang. Peranan mencorak kepimpinan dan pembangunan negara pada masa hadapan bakal dilaksanakan oleh mereka. Namun, pendedahan berita pelbagai isu berkaitan keterlibatan remaja dalam gejala sosial yang berlaku dalam negara mencetus keadaan yang sangat membimbangkan antaranya peningkatan kes hamil tanpa nikah golongan remaja. Statistik Kementerian Kesihatan Malaysia mencatatkan sebanyak 79,302 kes remaja bawah 18 tahun hamil tanpa nikah dalam tempoh lima (5) tahun iaitu bermula dari tahun 2012-2016. Artikel ini bertujuan mengemukakan faktor-faktor penglibatan remaja dalam salah laku seksual sehingga hamil tanpa nikah. Kajian ini berbentuk kualitatif dengan reka bentuk kajian kes. Data kajian diperolehi menerusi kaedah temubual separa struktur terhadap seorang pentadbir, seorang warden di Pusat Pemulihan Akhlak di Negeri Selangor serta empat orang remaja yang hamil tanpa nikah. Kesemua informen kajian dipilih melalui kaedah persampelan bertujuan. Transkripsi temubual dianalisis untuk pembentukan tema dan sub tema. Dapatan kajian mendapati bahawa antara faktor penglibatan remaja dalam salah laku seksual ialah kerana percintaan dan kerelaan sendiri, mangsa rogol, menonton video dan filem porno, kelemahan institusi keluarga, konflik dalam keluarga, kejahilan dan pengabaian amalan beragama, pengaruh rakan sebaya, pengambilan pil khayal dan penglibatan dalam perlumbaan haram. Diharapkan dapatan ini dapat membantu semua pihak dalam usaha membendung gejala ini daripada terus meningkat.
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Pub Date : 2019-06-15DOI: 10.53840/alirsyad.v4i1.43
Zulkefli Aini, Abdul Ghafar Haji Don, Ahmad Irdha Mokhtar, N. Fauzi
The communication process in delivering dacwah messages among the community of indigenous peoples (Orang Asli) demands continuous dacwah efforts to impact positive changes on the practice and appreciation of Islamic teachings. This article is to identify Muslim preachers’ persuasive strategies in communicating dacwah among the community of indigenous peoples in Selangor. The study was a qualitative study which utilised the case study design. Data were collected using semi-structured interviews. Nine research participants were purposely selected, comprising the Community Development Officers for Indigenous People or Penggerak Masyarakat Orang Asli (PMOA) and the Revert Preachers Panel or Panel Dakwah Mualaf (PDM), representatives from the Association of Muslim Welfare and Management for Orang Asli Selangor or Persatuan Kebajikan dan Pengurusan Kebajikan Orang Asli Selangor (PKPI) and al-Khalifah Foundation (Yayasan al-Khalifah) which has been involved in preaching Islam to the indigenous peoples community. The data from interviews were analysed using thematic method which included transcription and reduction. The study found that the preachers’ persuasive strategies in communicating dacwah included the authority of preachers through the appointment and cooperation with Islamic institutions, the credibility of preachers encompassing knowledge, intentional preaching, spiritual practices, and noble character, and the application of changes covering cognitive, behavioural, and emotional aspects. Hence, the proponent approach, as a strategy in communicating dacwah among the indigenous peoples community, can shape the thinking, appreciation, and practice of Islamic teachings. The study has significant implications towards relevant government agencies such as the Department of Islamic Development Malaysia, State Islamic Religious Councils, and non-governmental organisations in their effort to enhance the effectiveness of the dacwah movement among the indigenous peoples community. ABSTRAK Proses komunikasi dalam penyampaian mesej dakwah terhadap masyarakat Orang Asli memerlukan usaha dakwah yang berterusan sebagai panduan ke arah perubahan positif untuk mengamalkan ajaran Islam yang sebenar. Oleh itu, artikel ini bertujuan mengenalpasti strategi komunikasi dakwah secara pemujukan yang dilakukan oleh pendakwah yang berdakwah kepada masyarakat Orang Asli di negeri Selangor. Bagi menyempurnakan penulisan ini, kajian telah dilakukan secara kualitatif dengan menggunakan reka bentuk kajian kes. Data-data diperolehi melalui temubual mendalam secara separa struktur yang dilakukan bersama peserta kajian yang terdiri daripada sembilan orang pendakwah. Mereka dipilih secara bertujuan dengan kriteria tertentu seperti tempoh penglibatan dalam dakwah Orang Asli melebihi sepuluh tahun. Mereka ialah Penggerak Masyarakat Orang Asli (PMOA) lantikan Jabatan Kemajuan Islam Malaysia (JAKIM), Panel Dakwah Mualaf (PDM) lantikan Majlis Agama Islam Selangor (MAIS), ahli Persatu
在土著人民社区(奥朗阿斯利)中传递达瓦信息的沟通过程要求达瓦继续努力，对伊斯兰教义的实践和欣赏产生积极的影响。本文旨在探讨穆斯林宣教者在雪兰莪原住民社群中传播达瓦的说服策略。本研究为定性研究，采用案例研究设计。数据收集采用半结构化访谈。有目的地选择了九名研究参与者，包括土著人民社区发展官员(Penggerak Masyarakat Orang Asli)和回归传教士小组(Dakwah Mualaf小组)。来自雪兰莪原住民穆斯林福利和管理协会(PKPI)和al-Khalifah基金会(Yayasan al-Khalifah)的代表，该基金会一直参与向土著人民社区宣传伊斯兰教。访谈数据采用包括抄写和还原在内的主题方法进行分析。研究发现，传道者在沟通达瓦时的说服策略包括:传道者的权威(通过与伊斯兰机构的任命和合作)、传道者的可信度(包括知识、有目的的讲道、精神实践和高尚的品格)、以及应用涵盖认知、行为和情感方面的改变。因此，作为在土著社区中传播达瓦的一种策略，支持者的方法可以塑造对伊斯兰教义的思考、欣赏和实践。这项研究对马来西亚伊斯兰发展部、国家伊斯兰宗教委员会和非政府组织等有关政府机构在努力提高达瓦运动在土著人民社区中的有效性方面具有重要意义。【摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】【中文摘要】在雪兰莪州，我是一个有远见的人，我是一个有远见的人，我是一个有远见的人，我是一个有远见的人。巴吉menyempurnakan penulisan ini, kajian telah dilakukan secara kalititatian menggunakan reka bentuk kajian kes。数据-数据diperolehi melalui temutual mendalam secara separkturr yang dilakukan bersama peserta kajian yang terdiri daripada sembilan orpendakwah。Mereka dipilih secara bertujuan dengan标准tertentu seperti tempoh penglibatan dalam dakwah Orang Asli melebihi sepuluh tahun。马来西亚人民团结委员会(PMOA)，马来西亚人民团结委员会(PDM)，马来西亚人民团结委员会(MAIS)，马来西亚人民团结委员会(PDM)，马来西亚人民团结委员会(PDM)，马来西亚人民团结委员会(PDM)，马来西亚人民团结委员会(PDM)，马来西亚人民团结委员会(PDM)，马来西亚人民团结委员会(PDM)。数据分析:数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析、数据分析。Hasil kajian mendapati pendakwah menggunakan tiga strategi dalam散文komunikasi pemujukan ketika menyampaikan dakwah kepada原始人,iaitu autoriti pendakwah, kredibiliti pendakwah丹aplikasi perubahan。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，我是说，我是说，我是说，我是说，我是说，我是说，我是说，我是说。
{"title":"Strategi Komunikasi Pemujukan Pendakwah dalam Penyampaian Mesej Islam kepada Masyarakat Orang Asli di Selangor","authors":"Zulkefli Aini, Abdul Ghafar Haji Don, Ahmad Irdha Mokhtar, N. Fauzi","doi":"10.53840/alirsyad.v4i1.43","DOIUrl":"https://doi.org/10.53840/alirsyad.v4i1.43","url":null,"abstract":"The communication process in delivering dacwah messages among the community of indigenous peoples (Orang Asli) demands continuous dacwah efforts to impact positive changes on the practice and appreciation of Islamic teachings. This article is to identify Muslim preachers’ persuasive strategies in communicating dacwah among the community of indigenous peoples in Selangor. The study was a qualitative study which utilised the case study design. Data were collected using semi-structured interviews. Nine research participants were purposely selected, comprising the Community Development Officers for Indigenous People or Penggerak Masyarakat Orang Asli (PMOA) and the Revert Preachers Panel or Panel Dakwah Mualaf (PDM), representatives from the Association of Muslim Welfare and Management for Orang Asli Selangor or Persatuan Kebajikan dan Pengurusan Kebajikan Orang Asli Selangor (PKPI) and al-Khalifah Foundation (Yayasan al-Khalifah) which has been involved in preaching Islam to the indigenous peoples community. The data from interviews were analysed using thematic method which included transcription and reduction. The study found that the preachers’ persuasive strategies in communicating dacwah included the authority of preachers through the appointment and cooperation with Islamic institutions, the credibility of preachers encompassing knowledge, intentional preaching, spiritual practices, and noble character, and the application of changes covering cognitive, behavioural, and emotional aspects. Hence, the proponent approach, as a strategy in communicating dacwah among the indigenous peoples community, can shape the thinking, appreciation, and practice of Islamic teachings. The study has significant implications towards relevant government agencies such as the Department of Islamic Development Malaysia, State Islamic Religious Councils, and non-governmental organisations in their effort to enhance the effectiveness of the dacwah movement among the indigenous peoples community. \u0000ABSTRAK \u0000Proses komunikasi dalam penyampaian mesej dakwah terhadap masyarakat Orang Asli memerlukan usaha dakwah yang berterusan sebagai panduan ke arah perubahan positif untuk mengamalkan ajaran Islam yang sebenar. Oleh itu, artikel ini bertujuan mengenalpasti strategi komunikasi dakwah secara pemujukan yang dilakukan oleh pendakwah yang berdakwah kepada masyarakat Orang Asli di negeri Selangor. Bagi menyempurnakan penulisan ini, kajian telah dilakukan secara kualitatif dengan menggunakan reka bentuk kajian kes. Data-data diperolehi melalui temubual mendalam secara separa struktur yang dilakukan bersama peserta kajian yang terdiri daripada sembilan orang pendakwah. Mereka dipilih secara bertujuan dengan kriteria tertentu seperti tempoh penglibatan dalam dakwah Orang Asli melebihi sepuluh tahun. Mereka ialah Penggerak Masyarakat Orang Asli (PMOA) lantikan Jabatan Kemajuan Islam Malaysia (JAKIM), Panel Dakwah Mualaf (PDM) lantikan Majlis Agama Islam Selangor (MAIS), ahli Persatu","PeriodicalId":438658,"journal":{"name":"al-Irsyad: Journal of Islamic and Contemporary Issues","volume":"11 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123779753","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 : 2019-06-15DOI: 10.53840/alirsyad.v4i1.46
Nasimah Abdullah, Lubna Abd. Rahman
A euphemism is a form of language used in place of words that are considered harsh or taboo, and inappropriate for direct speech. Another term for euphemism is language politeness. This paper aims to examine the elements of euphemisms found in al-Quran text translation into Malay Language. This study adopts the framework of theory of politeness principle aspired by Leech. This study adopts a qualitative method and analysis of text which are elaborated descriptively by selecting seven (7) words found in the text of the Quran as the sample of the study, which are (مات ), (الغائط ), (المحيض ), (تحمل ), (تضع ), (عاقر ), and (ثيبات ). The Corpus texts used are Tafsir Pimpinan Ar-Rahman by Abdullah Basmeih (TPR) and Terjemahan al-Quran al-Karim Rasm Uthmani by al-Hidayah House of Quran (TQKRU). Based on the analysis of the study, the authors found that although both the translated texts corresponded to the meaning of semantics, sometimes they did not comply with the politeness principle. As a result, it leads to the existence of a dysphemism element in the translated text. The use of the blunt words such as (mati) that refers to the Prophet of Allah, (haid), (mandul) and (janda) in the translation text were found to have no parallel with Leech’s Politeness Principles. Thus, this study suggested a revision should be made to the text of the Quranic translation into Malay language, so that the selection of words is appropriate to the politeness principle. As a linguistics study, this study should be able to be a reference to the readers of the Quran text translation into Malay Language and also the researchers in the field of Arabic-Malay translation. ABSTRAK Eufemisme merupakan bentuk penggunaan bahasa yang lebih halus dan sopan bagi menggantikan bahasa yang dianggap kasar atau tabu dan tidak sesuai dituturkan secara langsung dalam komunikasi. Istilah lain bagi eufemisme adalah kesantunan berbahasa. Makalah ini bertujuan meneliti unsur eufemisme yang terdapat dalam teks terjemahan al-Quran ke Bahasa Melayu. Kajian ini menggunapakai kerangka teori kesantunan bahasa yang digagaskan oleh Leech. Kajian ini merupakan kajian kualitatif dan analisis teks yang dihurai secara deskriptif dengan memilih tujuh (7) perkataan yang terdapat dalam teks al-Quran sebagai sampel kajian iaitu (مات ), (الغائط ), (المحيض ), (تحمل ), (تضع ), (عاقر ) dan (ثيبات ) . Korpus kajian pula adalah Tafsir Pimpinan Ar-Rahman oleh Abdullah Basmeih (TPR) dan Terjemahan al-Quran al-Karim Rasm Uthmani oleh al-Hidayah House of Quran (TQKRU). Berdasarkan analisis kajian, penulis mendapati bahawa kedua-dua teks terjemahan tersebut adakalanya tidak mematuhi kesantunan berbahasa walaupun terjemahan tersebut sepadan dengan makna semantik. Hal ini menyebabkan wujudnya unsur disfemisme dalam teks terjemahan. Penggunaan perkataan yang terlalu berterus terang seperti (mati) yang merujuk kepada Rasulullah, (haid), (mandul) dan (janda) didapati tidak selaras dengan Prinsip Kesopanan Leech. Justeru, k
委婉语是一种语言形式，用来代替那些被认为是刺耳的或禁忌的，不适合直接说话的词。委婉语的另一个术语是语言礼貌。本文旨在探讨马来语《古兰经》文本翻译中委婉语的构成因素。本研究采用了Leech的礼貌原则理论框架。本研究采用定性和文本分析的方法，选取《古兰经》文本中的七个词(مات)、(الغائط)、(المحيض)、(تحمل)、(تضع)、(عاقر)和(ثيبات)作为研究样本，进行描述性阐述。使用的语料库文本是Abdullah Basmeih (TPR)的Tafsir Pimpinan Ar-Rahman和al-Hidayah古兰经House (TQKRU)的Terjemahan al- quuran al-Karim Rasm Uthmani。在分析研究的基础上，作者发现，虽然两种翻译文本都符合语义意义，但有时却不符合礼貌原则。这就导致了翻译文本中存在着一种歧义成分。在翻译文本中使用(mati)、(haid)、(mandul)和(janda)等直率的词语，与Leech的礼貌原则没有任何相似之处。因此，本研究建议对马来语《古兰经》翻译文本进行修改，使词汇的选择符合礼貌原则。作为一项语言学研究，本研究应该能够为古兰经文本马来语翻译的读者以及阿拉伯语-马来语翻译领域的研究者提供参考。【中文摘要】[摘要]真女性主义(英语:meupakan bentuk penggunaan bahasa yang lebih halus dansopan bagi menggantikan bahasa yang dianggap kasar atau tabu dantiak sesututurkan secara langsung dalam komunikasi)。Istilah lain bagi eufemisme adalah kesantunan berbahasa。《古兰经》和《马来语》都是由马来语构成的。Kajian ini menggunapakai kerangka teori kesantunan bahasa yang digagaskan oleh Leech。Kajian ini merupakan Kajian kualitatif dan analysisteks yang dihurai secara deskriptif dengan memilih tujuh perkataan yang terdapat dalam teks al- quan sebagai sampel Kajian iitu (مات)， (الغائط)， (المحيض)， (تحمل)， (تضع)， (عاقر) dan (ثيبات)。Korpus kajian pula adalah Tafsir Pimpinan Ar-Rahman oleh Abdullah Basmeih (TPR) dan Terjemahan al- quuran al-Karim Rasm Uthmani oleh al-Hidayah古兰经之家(TQKRU)。语意分析，语意分析，语意分析，语意分析，语意分析，语意分析，语意分析，语意分析，语意分析，语意分析，语意分析。哈尔尼·曼尼巴坎·乌贾尼娅·乌贾尼娅·乌贾尼娅·乌贾尼娅·乌贾尼娅·乌贾尼娅Penggunaan perkataan yang terlalu berterus terang seperti (mati) yang merujuk kepada Rasulullah (haid)， (mandul) dan (janda) didapati tidak selaras dengan Prinsip Kesopanan Leech。在《古兰经》中，《古兰经》是一种语言，它是一种语言，它是一种语言。《古兰经》原文为马来语，原文为阿拉伯语，原文为马来语，原文为阿拉伯语。
{"title":"Eufemisme dalam Wacana Terjemahan Makna Al-Quran ke Bahasa Melayu: Analisis Pragmatik","authors":"Nasimah Abdullah, Lubna Abd. Rahman","doi":"10.53840/alirsyad.v4i1.46","DOIUrl":"https://doi.org/10.53840/alirsyad.v4i1.46","url":null,"abstract":"A euphemism is a form of language used in place of words that are considered harsh or taboo, and inappropriate for direct speech. Another term for euphemism is language politeness. This paper aims to examine the elements of euphemisms found in al-Quran text translation into Malay Language. This study adopts the framework of theory of politeness principle aspired by Leech. This study adopts a qualitative method and analysis of text which are elaborated descriptively by selecting seven (7) words found in the text of the Quran as the sample of the study, which are (مات ), (الغائط ), (المحيض ), (تحمل ), (تضع ), (عاقر ), and (ثيبات ). The Corpus texts used are Tafsir Pimpinan Ar-Rahman by Abdullah Basmeih (TPR) and Terjemahan al-Quran al-Karim Rasm Uthmani by al-Hidayah House of Quran (TQKRU). Based on the analysis of the study, the authors found that although both the translated texts corresponded to the meaning of semantics, sometimes they did not comply with the politeness principle. As a result, it leads to the existence of a dysphemism element in the translated text. The use of the blunt words such as (mati) that refers to the Prophet of Allah, (haid), (mandul) and (janda) in the translation text were found to have no parallel with Leech’s Politeness Principles. Thus, this study suggested a revision should be made to the text of the Quranic translation into Malay language, so that the selection of words is appropriate to the politeness principle. As a linguistics study, this study should be able to be a reference to the readers of the Quran text translation into Malay Language and also the researchers in the field of Arabic-Malay translation. \u0000ABSTRAK \u0000Eufemisme merupakan bentuk penggunaan bahasa yang lebih halus dan sopan bagi menggantikan bahasa yang dianggap kasar atau tabu dan tidak sesuai dituturkan secara langsung dalam komunikasi. Istilah lain bagi eufemisme adalah kesantunan berbahasa. Makalah ini bertujuan meneliti unsur eufemisme yang terdapat dalam teks terjemahan al-Quran ke Bahasa Melayu. Kajian ini menggunapakai kerangka teori kesantunan bahasa yang digagaskan oleh Leech. Kajian ini merupakan kajian kualitatif dan analisis teks yang dihurai secara deskriptif dengan memilih tujuh (7) perkataan yang terdapat dalam teks al-Quran sebagai sampel kajian iaitu (مات ), (الغائط ), (المحيض ), (تحمل ), (تضع ), (عاقر ) dan (ثيبات ) . Korpus kajian pula adalah Tafsir Pimpinan Ar-Rahman oleh Abdullah Basmeih (TPR) dan Terjemahan al-Quran al-Karim Rasm Uthmani oleh al-Hidayah House of Quran (TQKRU). Berdasarkan analisis kajian, penulis mendapati bahawa kedua-dua teks terjemahan tersebut adakalanya tidak mematuhi kesantunan berbahasa walaupun terjemahan tersebut sepadan dengan makna semantik. Hal ini menyebabkan wujudnya unsur disfemisme dalam teks terjemahan. Penggunaan perkataan yang terlalu berterus terang seperti (mati) yang merujuk kepada Rasulullah, (haid), (mandul) dan (janda) didapati tidak selaras dengan Prinsip Kesopanan Leech. Justeru, k","PeriodicalId":438658,"journal":{"name":"al-Irsyad: Journal of Islamic and Contemporary Issues","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130582518","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 : 2019-06-15DOI: 10.53840/alirsyad.v4i1.47
S. Ghouri
Sheikh Abul Hassan Ali Hasani Nadwi (d. 1999) was a world renowned Islamic scholar, outstanding preacher, a stalwart in Islamic thought, and known for his vivid writing. He combined between knowledge and character-speaking, besides having enlightened guiding thought and balanced preaching to the godly path. Muslims around the world benefited from his writings and works on preaching, Islamic thoughts and literature. He has contributed to the science of the Prophet’s Hadith through teaching and scientific writing of books on Hadith, its sciences and narrators. He was known for the strength of his isnad (the line of narrators of Hadith from the source), and many a Muslim scholar looked upon the ijaza (certification to transmit a particular source of Hadith) from him. However, this critical aspect of his outstanding scientific personality did not receive its due share of research. This oversight constitutes the driving motivation for this paper by following the scientific methodology of the study using a descriptive and inductive method. The paper comprises of four topics. First is a brief biography of Sheikh Nadawi and his scholarly attainments. Second is his dedication to the study and teaching of the Prophet’s Hadith. Third relates to his ijazā in Hadith. And, finally, the fourth part is an exposition on his written contribution in Hadith and its sciences. The paper concludes with a summary of some of the important findings: Sheikh Nadwi was a famous scholar among Muslims in this century, he received ijaza from great scholars of Hadith in his times, great scholars sought ijaza from him, and he served the cause of the science of Hadith through teaching, authorship and penning forwards for Hadith resources. كان الشيخ أبو الحسن علي الحسني النَّدْوِي عالِما شهير ا،ً وداعيةً موهوبا،ً ومفكّرا إسلاميا كبيرا،ً ومؤلِّف ا مُكثِر ا.ً وقد م جَمع بين العِلم والعمل، والفِ كر النَّ يِّر الهادي، والدعوةِ إلى الله تعالى على بصيرة. ونفع الله بآثاره العلمية وأعماله الدعوية والفكرية والأدبية الكثيرم من المسلمين في مختلف أصقاع العا م ل . وقد ساهمم م الشيخ في مجال خدمة الحديث النبوي مساهمةً جيدة عن طريق التدريس ا ولتأليف العِ لمي والتقديم لكتبه، واشتهر بعلُُوِّ أسانيده فيه، فاستجاز منه عددٌ كبير من علماء العا م ل الإسلامي. لكن رغم ذلك فإنَّ هذا الجان م ب المهم من جوانب شخصيته العلمية ل ميَْ م ظ بدراس ة أو تعري ف ، الأمرُ الذي ح مف مزني على تمناوُل هذا الموضوعِ بالتعريف في هذا البحث من خلال ا تِّباع المنهج الوصفي والاستقرائي. ويشتمل البحث على أربعة مباحث، أ وَّلهُ ا يختص بترجَة الشيخ النَّدْوِي الذاتية والعِ لمية، والثاني يتعلَّق بعنايته بالحديث النبوي دراسةً وتدريسا،ً والثالثُ يتحدَّث عن إجازاته في الحديث، أمَّا الرابع الأخير فهو يركِّز على تعريف جهوده في مجال خدمة الحديث النبوي عن طريق التأليف والتقديم لكتبه، ثم تلي هذه المباح م ث خاتمةٌ تتضمَّن أهمَّ ما تموصَّلتُ إليه من النتائج المهمَّ ة، وهي: أنَّ الشيخ النَّدْ وِي كان أح م د م مشاهِ ير علماء المسلمين في هذا القرن، وأنه قد حصل على أسانيد عالية في الحديث النبوي من أكابر المحدِّثين في عصره، ثم استجاز منه كثير من الع
{"title":"الشيخ أبو الحسن علي الحسني النَّدْوِ ي ومساهمته في مجال الحديث النبوي: دراسةٌ استعراضيةٌ مُوجَزة","authors":"S. Ghouri","doi":"10.53840/alirsyad.v4i1.47","DOIUrl":"https://doi.org/10.53840/alirsyad.v4i1.47","url":null,"abstract":"Sheikh Abul Hassan Ali Hasani Nadwi (d. 1999) was a world renowned Islamic scholar, outstanding preacher, a stalwart in Islamic thought, and known for his vivid writing. He combined between knowledge and character-speaking, besides having enlightened guiding thought and balanced preaching to the godly path. Muslims around the world benefited from his writings and works on preaching, Islamic thoughts and literature. He has contributed to the science of the Prophet’s Hadith through teaching and scientific writing of books on Hadith, its sciences and narrators. He was known for the strength of his isnad (the line of narrators of Hadith from the source), and many a Muslim scholar looked upon the ijaza (certification to transmit a particular source of Hadith) from him. However, this critical aspect of his outstanding scientific personality did not receive its due share of research. This oversight constitutes the driving motivation for this paper by following the scientific methodology of the study using a descriptive and inductive method. The paper comprises of four topics. First is a brief biography of Sheikh Nadawi and his scholarly attainments. Second is his dedication to the study and teaching of the Prophet’s Hadith. Third relates to his ijazā in Hadith. And, finally, the fourth part is an exposition on his written contribution in Hadith and its sciences. The paper concludes with a summary of some of the important findings: Sheikh Nadwi was a famous scholar among Muslims in this century, he received ijaza from great scholars of Hadith in his times, great scholars sought ijaza from him, and he served the cause of the science of Hadith through teaching, authorship and penning forwards for Hadith resources. \u0000كان الشيخ أبو الحسن علي الحسني النَّدْوِي عالِما شهير ا،ً وداعيةً موهوبا،ً ومفكّرا إسلاميا كبيرا،ً ومؤلِّف ا مُكثِر ا.ً وقد م جَمع بين العِلم والعمل، والفِ كر النَّ يِّر الهادي، والدعوةِ إلى الله تعالى على بصيرة. ونفع الله بآثاره العلمية وأعماله الدعوية والفكرية والأدبية الكثيرم من المسلمين في مختلف أصقاع العا م ل . وقد ساهمم م الشيخ في مجال خدمة الحديث النبوي مساهمةً جيدة عن طريق التدريس ا ولتأليف العِ لمي والتقديم لكتبه، واشتهر بعلُُوِّ أسانيده فيه، فاستجاز منه عددٌ كبير من علماء العا م ل الإسلامي. لكن رغم ذلك فإنَّ هذا الجان م ب المهم من جوانب شخصيته العلمية ل ميَْ م ظ بدراس ة أو تعري ف ، الأمرُ الذي ح مف مزني على تمناوُل هذا الموضوعِ بالتعريف في هذا البحث من خلال ا تِّباع المنهج الوصفي والاستقرائي. ويشتمل البحث على أربعة مباحث، أ وَّلهُ ا يختص بترجَة الشيخ النَّدْوِي الذاتية والعِ لمية، والثاني يتعلَّق بعنايته بالحديث النبوي دراسةً وتدريسا،ً والثالثُ يتحدَّث عن إجازاته في الحديث، أمَّا الرابع الأخير فهو يركِّز على تعريف جهوده في مجال خدمة الحديث النبوي عن طريق التأليف والتقديم لكتبه، ثم تلي هذه المباح م ث خاتمةٌ تتضمَّن أهمَّ ما تموصَّلتُ إليه من النتائج المهمَّ ة، وهي: أنَّ الشيخ النَّدْ وِي كان أح م د م مشاهِ ير علماء المسلمين في هذا القرن، وأنه قد حصل على أسانيد عالية في الحديث النبوي من أكابر المحدِّثين في عصره، ثم استجاز منه كثير من الع","PeriodicalId":438658,"journal":{"name":"al-Irsyad: Journal of Islamic and Contemporary Issues","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124939373","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 : 2019-06-15DOI: 10.53840/alirsyad.v4i1.45
J. Danladi, Muhammad Maga Sule
This paper examines the activities of the Ombatse cult group and the violent conflicts that occurred as a result of their activities which took place in some parts of Nasarawa State from 2011 – 2015. The aim of the study is to portray how Islam is against ethnic bigotry. It also intends solutions based on Islamic teachings on how to resolve disputes especially which is ethnically related. It also discussed its effects on Islam and Muslims in the State. The paper found out that peace is one of the basic tools for the development of any society, as Islam encourages peaceful co-existence among/between Muslims and non- Muslims as well as co-existence among other ethnic nationalities as Islam prohibits ethnicity and nationalism. Therefore, the paper further revealed that the major actors who participated in the crises were predominately Muslim youths from the ethnic groups involved in the violent conflict. The research also unveils the context and undertone which precipitated establishment and those who financed activities of Ombatse group in the areas studied. Regarding methodology, this study utilizes a qualitative technique. In-Depth Interviews (IDI) were conducted to obtain data for the study. The study concludes that some Muslim who are ignorant of the basic tenets of Islam were easily brainwashed to show allegiance to their ethnic identity than Islam. The Ombatse mobilized support along ethnic consciousness in order to achieve hidden political motives of those who initiated the cult group.
{"title":"Islam and Ethnicity: The Case Study of Ombatse Crisis 2011-2015 in Nasarawa State, Nigeria","authors":"J. Danladi, Muhammad Maga Sule","doi":"10.53840/alirsyad.v4i1.45","DOIUrl":"https://doi.org/10.53840/alirsyad.v4i1.45","url":null,"abstract":"This paper examines the activities of the Ombatse cult group and the violent conflicts that occurred as a result of their activities which took place in some parts of Nasarawa State from 2011 – 2015. The aim of the study is to portray how Islam is against ethnic bigotry. It also intends solutions based on Islamic teachings on how to resolve disputes especially which is ethnically related. It also discussed its effects on Islam and Muslims in the State. The paper found out that peace is one of the basic tools for the development of any society, as Islam encourages peaceful co-existence among/between Muslims and non- Muslims as well as co-existence among other ethnic nationalities as Islam prohibits ethnicity and nationalism. Therefore, the paper further revealed that the major actors who participated in the crises were predominately Muslim youths from the ethnic groups involved in the violent conflict. The research also unveils the context and undertone which precipitated establishment and those who financed activities of Ombatse group in the areas studied. Regarding methodology, this study utilizes a qualitative technique. In-Depth Interviews (IDI) were conducted to obtain data for the study. The study concludes that some Muslim who are ignorant of the basic tenets of Islam were easily brainwashed to show allegiance to their ethnic identity than Islam. The Ombatse mobilized support along ethnic consciousness in order to achieve hidden political motives of those who initiated the cult group.","PeriodicalId":438658,"journal":{"name":"al-Irsyad: Journal of Islamic and Contemporary Issues","volume":"13 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126943519","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 : 2019-06-13DOI: 10.53840/alirsyad.v4i1.42
Abur Hamdi Usman, Hafiz Ahmad
The Quran is the holy words of Allah which contains guidance and reveals the solutions to various problems of humans. Nowadays, ideological disorder have attacked the minds of the Muslims, especially in the clairvoyance (firasat) matter. A misunderstanding of this concept could cause damage in pure faith and violating the harmony of interaction within the Islamic community. Hence, this article deals on the views of Quranic Exegetes and its implications for the wrong understanding of this concept. By adopting qualitative method, this study found several verses in the Quran that discuss on clairvoyance either directly or indirectly. Mostly explain that the real clairvoyance reflects on Muslim who believes in Allah with complete faith. In fact, the believer’s clairvoyance consist of warning from Allah to His servants. ABSTRAK Al-Quran merupakan kalam suci Allah SWT yang mengandungi petunjuk dan mengungkapkan solusi terhadap pelbagai perkara yang membelenggu minda manusia. Dewasa ini, kecelaruan fahaman dan ideologi telah menyerang pemikiran masyarakat Islam terutamanya berkaitan firasat. Kesalahfahaman mengenai konsep ini boleh menyebabkan berlakunya kerosakan akidah dalam diri seorang Muslim serta mencabul keharmonian interaksi dalam masyarakat Islam. Rentetan itu, ruang lingkup perbahasan dalam artikel ini meliputi pandangan mufasirin berkaitan firasat dan implikasi terhadap kefahaman yang salah terhadap konsep ini. Menerusi metode kajian kualitatif, kajian ini mendapati beberapa ayat dalam al-Quran yang membincangkan tentang firasat sama ada secara langsung mahupun tidak langsung. Kebanyakannya menjelaskan bahawa firasat yang sebenar hanyalah terdapat pada diri seorang hamba yang beriman kepada Allah SWT dengan keimanan yang paripurna. Malahan firasat mukmin itu mengandungi peringatan daripada Allah SWT kepada hambanya.a
《古兰经》是真主的圣言，它包含了指导并揭示了人类各种问题的解决办法。如今，意识形态的混乱已经袭击了穆斯林的思想，特别是在透视(firasat)问题上。对这一概念的误解可能会对纯粹的信仰造成损害，并破坏伊斯兰社会内部互动的和谐。因此，本文讨论《古兰经》注释的观点及其对这一概念的错误理解的含义。本研究采用定性的方法，在《古兰经》中找到了几节直接或间接讨论透视的经文。大多数人解释说，真正的洞察力反映在穆斯林谁相信安拉完全信仰。事实上，信士的洞察力包括真主对他的仆人的警告。【摘要】《古兰经》是《古兰经》，是《古兰经》，是《古兰经》，是《古兰经》，是《古兰经》。Dewasa ini, keecelaruan fahaman是一名意识形态家，他是一名伊斯兰教徒，他是一名伊斯兰教徒。【翻译】Kesalahfahaman mengenai konsep ini boleh menyebabkan berlakunya kerosakan akidah dalam diri seorang(穆斯林)sermencabul keharmonian interaksi dalam masyarakat伊斯兰教。Menerusi memede kajian kuitatif, kajian ini mendapati beberapa ayat dalam al- quuran yang membinckan tentang firasat sama ada secara langsung mahupun tiak langsung。Kebanyakannya menjelaskan bahawa firasat yang sebenar hanyalah terdapat pada diri seorang yang beriman kepada Allah SWT dengan keimanan yang paripurna。Malahan firasat mukmin itu mengandungi peringatan daripada Allah SWT kepada hambanya
{"title":"Konsep firasat menurut al-Quran: analisis tematik wacana mufasirin","authors":"Abur Hamdi Usman, Hafiz Ahmad","doi":"10.53840/alirsyad.v4i1.42","DOIUrl":"https://doi.org/10.53840/alirsyad.v4i1.42","url":null,"abstract":"The Quran is the holy words of Allah which contains guidance and reveals the solutions to various problems of humans. Nowadays, ideological disorder have attacked the minds of the Muslims, especially in the clairvoyance (firasat) matter. A misunderstanding of this concept could cause damage in pure faith and violating the harmony of interaction within the Islamic community. Hence, this article deals on the views of Quranic Exegetes and its implications for the wrong understanding of this concept. By adopting qualitative method, this study found several verses in the Quran that discuss on clairvoyance either directly or indirectly. Mostly explain that the real clairvoyance reflects on Muslim who believes in Allah with complete faith. In fact, the believer’s clairvoyance consist of warning from Allah to His servants. \u0000ABSTRAK \u0000Al-Quran merupakan kalam suci Allah SWT yang mengandungi petunjuk dan mengungkapkan solusi terhadap pelbagai perkara yang membelenggu minda manusia. Dewasa ini, kecelaruan fahaman dan ideologi telah menyerang pemikiran masyarakat Islam terutamanya berkaitan firasat. Kesalahfahaman mengenai konsep ini boleh menyebabkan berlakunya kerosakan akidah dalam diri seorang Muslim serta mencabul keharmonian interaksi dalam masyarakat Islam. Rentetan itu, ruang lingkup perbahasan dalam artikel ini meliputi pandangan mufasirin berkaitan firasat dan implikasi terhadap kefahaman yang salah terhadap konsep ini. Menerusi metode kajian kualitatif, kajian ini mendapati beberapa ayat dalam al-Quran yang membincangkan tentang firasat sama ada secara langsung mahupun tidak langsung. Kebanyakannya menjelaskan bahawa firasat yang sebenar hanyalah terdapat pada diri seorang hamba yang beriman kepada Allah SWT dengan keimanan yang paripurna. Malahan firasat mukmin itu mengandungi peringatan daripada Allah SWT kepada hambanya.a","PeriodicalId":438658,"journal":{"name":"al-Irsyad: Journal of Islamic and Contemporary Issues","volume":"135 3-4","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"120891757","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 : 2018-12-30DOI: 10.53840/alirsyad.v3i2.5
Salman Zainal Abidin, Mazlan Ibrahim
Hermenutics, a metode of interpretating al-Qur’an, was first introduced by a controversial Muslim Scholar, Hasan Hanafi. His effort is followed by some other muslim scholars such as Fazlur Rahmān, Naṣr Ḥāmid Abū Zayd and Muḥammad Arkoun. Apparently, Hermeneutics is similar to Tafsīr bi al-Ra’yī which employs a pure reason and logic as the medium of interpretating al-Qur’an. However, to a certain extent, Hermeneutics has significant differences from the concept of Tafsīr bi al-Ra’yī which encourage a large number of muslim scholars to reject Hermenutics in understanding al-Qur’an. Hence, this article is meant to epistemologically eloborate Hermeneutics in terms of its definition, history, development, scholars and its comparison with Tafsīr bi al-Ra’yī. ABSTRAK Hermeneutik sebagai sebuah metode memahami al-Qur’an mula diperkenalkan oleh Hasan Hanafi. Usaha beliau ini kemudiannya diikuti oleh sarjana-sarjana lain antaranya Fazlur Rahman, Nasr Hamid Abu Zaid dan Muhammad Arkoun. Metode Hermeneutik jika dibandingkan dengan tradisi keilmuan Islam dalam memahami al-Qur’an adalah mirip dengan Tafsīr bi al-Ra’yī yang meletakkan akal sebagai medium berijtihad memahami ayat-ayat al-Qur’an. Walau bagaimanapun, terdapat beberapa aspek perbezaan yang ketara antara Hermeneutik dan Tafsīr bi al-Ra’yī yang mendorong penolakan sebahagian sarjana Muslim terhadap aplikasi Hermneutik dalam memahami al-Qur’an. Justeru, artikel ini merungkaikan epistemologi Hermeneutik yang merangkumi definisi, sejarah kemunculan, sejarah perkembangan, tokoh-tokoh yang terlibat dan seterusnya perbandingannya dengan Tafsīr bi al-Ra’yī.
解释学是解释古兰经的一种方法，最早是由一位有争议的穆斯林学者哈桑·哈纳菲提出的。法兹鲁尔Rahmān、Naṣr Ḥāmid阿布扎伊德和Muḥammad阿库恩等其他一些穆斯林学者也紧随其后。显然，解释学类似于塔夫斯基·鲁比·拉伊，用纯粹的理性和逻辑作为解释《古兰经》的媒介。然而，在一定程度上，解释学与塔夫斯拉比拉伊的概念存在着显著的差异，这促使了大量穆斯林学者在理解《古兰经》时拒绝解释学。因此，本文试图从认识论的角度对解释学的定义、历史、发展、学者及其与塔夫斯基的比较进行阐述。【摘要】哈桑·哈纳菲对《古兰经》的解释学研究。Usaha beliau ini kemudiannya diikuti oleh sarjana-sarjana lain antaranya Fazlur Rahman, Nasr Hamid Abu Zaid dan Muhammad Arkoun。Metode Hermeneutik jika dibandingkan dengan tradisi keilmuan Islam dalam memahami al-古兰经adalah mimip dengan tafs ' ri al-Ra ' y' yang meletakkan akal sebagai medium berijtihad memahami ayat-ayat al-古兰经。Walau bagaimanapun, terdapat beberapa说perbezaan yang ketara antara Hermeneutik dan tafs ' r bi al-Ra ' yji yang menendorong penolakan sebahagian sarjana穆斯林terhadap applikasi hermnetik dalam memahami al-古兰经。在认识论上，我认为这是对的，我认为是对的，我认为是对的，我认为是对的。
{"title":"Analisis Perbandingan Metode Hermeneutik dan Tafsīr Bi Al-Ra’yī dalam Penafsiran Al-Qur’an","authors":"Salman Zainal Abidin, Mazlan Ibrahim","doi":"10.53840/alirsyad.v3i2.5","DOIUrl":"https://doi.org/10.53840/alirsyad.v3i2.5","url":null,"abstract":"Hermenutics, a metode of interpretating al-Qur’an, was first introduced by a controversial Muslim Scholar, Hasan Hanafi. His effort is followed by some other muslim scholars such as Fazlur Rahmān, Naṣr Ḥāmid Abū Zayd and Muḥammad Arkoun. Apparently, Hermeneutics is similar to Tafsīr bi al-Ra’yī which employs a pure reason and logic as the medium of interpretating al-Qur’an. However, to a certain extent, Hermeneutics has significant differences from the concept of Tafsīr bi al-Ra’yī which encourage a large number of muslim scholars to reject Hermenutics in understanding al-Qur’an. Hence, this article is meant to epistemologically eloborate Hermeneutics in terms of its definition, history, development, scholars and its comparison with Tafsīr bi al-Ra’yī. ABSTRAK Hermeneutik sebagai sebuah metode memahami al-Qur’an mula diperkenalkan oleh Hasan Hanafi. Usaha beliau ini kemudiannya diikuti oleh sarjana-sarjana lain antaranya Fazlur Rahman, Nasr Hamid Abu Zaid dan Muhammad Arkoun. Metode Hermeneutik jika dibandingkan dengan tradisi keilmuan Islam dalam memahami al-Qur’an adalah mirip dengan Tafsīr bi al-Ra’yī yang meletakkan akal sebagai medium berijtihad memahami ayat-ayat al-Qur’an. Walau bagaimanapun, terdapat beberapa aspek perbezaan yang ketara antara Hermeneutik dan Tafsīr bi al-Ra’yī yang mendorong penolakan sebahagian sarjana Muslim terhadap aplikasi Hermneutik dalam memahami al-Qur’an. Justeru, artikel ini merungkaikan epistemologi Hermeneutik yang merangkumi definisi, sejarah kemunculan, sejarah perkembangan, tokoh-tokoh yang terlibat dan seterusnya perbandingannya dengan Tafsīr bi al-Ra’yī.","PeriodicalId":438658,"journal":{"name":"al-Irsyad: Journal of Islamic and Contemporary Issues","volume":"230 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134289106","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 : 2018-12-30DOI: 10.53840/alirsyad.v3i2.3
Abdulrahman Ahmed Alsuwaidi, Arieff Salleh Rosman
The case management system is an innovative system in the national legislations, it was created because of the slow judiciary procedures and the accumulated cases in the courts. It is also an attempt to settle the juristic dispute before resorting to the jurisdiction. This study aims to identify the alternative methods of disputes settlement in the Islamic sharia; reconciliation, mediation, adjudication. It also sheds a light on the case management system in modern judicial systems and its practical implementations through the comparative study, the demonstration of its goals and its date of inception, the evaluation of the system through the illustration of the advantages and disadvantages, the identification of the main obstacles it encounters, and the Comparison between the case management system in the law and the alternative systems to settle disputes in the Islamic sharia in order to reach conclusions and recommendations by following the scientific methodology of the study using a descriptive, analytical, historical and comparative method. The most important recommendations of the study; first, the need to implement the rules of Islam in the jurisdiction. Second, the need to expand the power of those involved in the a case management system by enabling them to settle disputes in a final manner. Third, the need to pass a special and independent law that organizes the offices of the a case management and clarifies the duties and powers of those who are responsible. يعتبر نظام إدارة الدعوى القضائية نظاما مستحدث ا في التشريعات الوطنية، أوجدته الحاجة بسبب بطء إجراءات التقاضي وتكدس الدعاوى القضائية في المحاكم، ومحاولةً لحل النزاع القانوني قبل اللجوء إلى القضاء، كما وتهدف هذه الدراسة للتعرف على الطرق البديلة لحل النزاعات في الشريعة الإسلامية وهي الصلح والوساطة والتحكيم، وتسليط الضوء على نظام إدارة الدعوى في الأنظمة القضائية الحديةة، والتطبيقات العملية له من خلال الدراسة المقارنة، وبيان أهدافه، وتاريخ نشأته، وتقييم النظام من خلال بيان المزايا والعيوب، وتحديد أهم المعوقات الي تواجهه، ومقارنة نظام إدارة الدعوى في القانون، بالأنظمة البديلة لحل النزاعات في الشريعة الإسلامية، وذلك بهدف الوصول إلى النتائج والتوصيات، من خلال إتباع منهجية علمية باستخدام المنهج الوصيي التحليلي، والتاريخي، والمقارن. ومن أهم التوصيات الي خلصت إليها الدراسة أولاً: ضرورة إعمال أحكام الإسلام في القضاء. ثانيا:ً العمل على توسيع صلاحيات القائمين على نظام إدارة الدعوى، وذلك من خلال تمكينهم من اليصل في المنازعات بشكل نهائي. ثالةاً: ضرورة تنظيم قانون خاص ومستقل ينظم عمل مكاتب إدارة الدعوى، ويوضح فيه مهام وصلاحيات القائمين عليه
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