Pub Date : 2020-12-23DOI: 10.22515/ajpif.v17i2.2444
R. Salam
This study aims to explain analytically the receptions of the Qur'an in the animated movie, episode Nussa: Girls Talk. A part of the Qur'anic verse from Surat Al-Ahzab: 33 presented in this episode shows that there are makeup rules for women that tend to be understood textually. Based on the categorization of interaction between religious followers and the holy book by Sam D. Gill and Teun A Van Dijk's critical discourse analysis as an analytical tool, the study found that the reception in the episode of Nussa: Girls Talk is both exegetical and informative. The interpretation (tafsir) presented in this episode is textual. The form of textual interpretation was chosen by the producers because of its concise and considered more relevant for children as the main targets/audiences. Besides, the socio-religious background of theproducers of Nussa: Girls Talk is known to have a close relationship with the hijrah movement; an Islamic movement that tends to be fundamentalist. As a results, textual understanding develops and tends to dominate in this animated movie.
本研究旨在分析解释《古兰经》在动画电影《努莎:女孩们的谈话》中的接受情况。本集中出现的《古兰经》第33章的一部分经文表明，女性的化妆规则往往是通过文本来理解的。本文以Sam D. Gill和Teun A Van Dijk对宗教信徒与圣书互动的分类为分析工具，发现《Nussa: Girls Talk》这一集的接受兼具训诂性和信息性。本集的解释(tafsir)是文字解释。之所以选择这种文本解释的形式，是因为它简洁明了，更适合作为主要目标/受众的儿童。此外，《Nussa: Girls Talk》制作人的社会宗教背景与hijrah运动有着密切的关系;倾向于原教旨主义的伊斯兰运动因此，在这部动画电影中，文本理解得到了发展，并趋于主导。
{"title":"TEXTUAL INTERPRETATION OF THE PROHIBITION OF MAKEUP: RECEPTION AND DISCOURSE ANALYSIS OF NUSSA GIRLS TALK","authors":"R. Salam","doi":"10.22515/ajpif.v17i2.2444","DOIUrl":"https://doi.org/10.22515/ajpif.v17i2.2444","url":null,"abstract":"This study aims to explain analytically the receptions of the Qur'an in the animated movie, episode Nussa: Girls Talk. A part of the Qur'anic verse from Surat Al-Ahzab: 33 presented in this episode shows that there are makeup rules for women that tend to be understood textually. Based on the categorization of interaction between religious followers and the holy book by Sam D. Gill and Teun A Van Dijk's critical discourse analysis as an analytical tool, the study found that the reception in the episode of Nussa: Girls Talk is both exegetical and informative. The interpretation (tafsir) presented in this episode is textual. The form of textual interpretation was chosen by the producers because of its concise and considered more relevant for children as the main targets/audiences. Besides, the socio-religious background of theproducers of Nussa: Girls Talk is known to have a close relationship with the hijrah movement; an Islamic movement that tends to be fundamentalist. As a results, textual understanding develops and tends to dominate in this animated movie.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"8 2 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-12-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78052024","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 : 2020-09-06DOI: 10.14421/ref.2020.2001-04
Syahrul Kirom, Alif Lukmanul Hakim
This article discusses Islamic calligraphy from the perspective of art philosophy. Islamic calligraphy (the art of letter painting) turns out to have values of beauty, uniqueness and spiritual value and has symbolic meaning for Islamic culture. Calligraphy art has religious spiritual meaning and value that causes a person to experience eschatology. Therefore, in this article the author is interested in analyzing Islamic calligraphy with an art philosophy approach. The method used is descriptiveanalytical. This Arabic calligraphy art writer studies by analyzing through its formal object is the philosophy of art. While the material object is to study the meaning of religious-spiritualism which is more philosophical in understanding Islamic calligraphy. The results of this study found that the fact that the art of Islamic calligraphy has beautiful aesthetic values is full of faith and devotion. The existence of Islamic calligraphy art provides meaning and understanding of the process of achieving a very transcendental idea to God.
{"title":"Kaligrafi Islam Dalam Perspektif Filsafat Seni","authors":"Syahrul Kirom, Alif Lukmanul Hakim","doi":"10.14421/ref.2020.2001-04","DOIUrl":"https://doi.org/10.14421/ref.2020.2001-04","url":null,"abstract":"This article discusses Islamic calligraphy from the perspective of art philosophy. Islamic calligraphy (the art of letter painting) turns out to have values of beauty, uniqueness and spiritual value and has symbolic meaning for Islamic culture. Calligraphy art has religious spiritual meaning and value that causes a person to experience eschatology. Therefore, in this article the author is interested in analyzing Islamic calligraphy with an art philosophy approach. The method used is descriptiveanalytical. This Arabic calligraphy art writer studies by analyzing through its formal object is the philosophy of art. While the material object is to study the meaning of religious-spiritualism which is more philosophical in understanding Islamic calligraphy. The results of this study found that the fact that the art of Islamic calligraphy has beautiful aesthetic values is full of faith and devotion. The existence of Islamic calligraphy art provides meaning and understanding of the process of achieving a very transcendental idea to God.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"43 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73458379","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 : 2020-09-06DOI: 10.14421/ref.2020.2001-03
I. Maulana
Recent times, news spreads fast without knowing whether the news is true or not. The truth was fought over. Each person/group claims that he or she is the truth while the others are wrong. Seeing this phenomenon, it seems to be interesting to see the illusionary concept of truth initiated by Shankara. For this reason, this article then discusses the illusionary concept (maya) of Adi Shankara (788-820), a mystic known as the Advaita Vedanta philosophy. It was Shankara who challenged what we had thought to be the truth. In the Advaita Vedanta it is taught that the only truth is Brahman. Apart from Brahman, everything is an illusion. The illusion of truth here—which is always conditioned—does not want to say that truth is relative, that is, there is no absolute truth because each person/group has their own version of truth. But that truth is transcendent, it is unreachable.
{"title":"ILUSI KEBENARAN DALAM PERSPEKTIF SHANKARA","authors":"I. Maulana","doi":"10.14421/ref.2020.2001-03","DOIUrl":"https://doi.org/10.14421/ref.2020.2001-03","url":null,"abstract":"Recent times, news spreads fast without knowing whether the news is true or not. The truth was fought over. Each person/group claims that he or she is the truth while the others are wrong. Seeing this phenomenon, it seems to be interesting to see the illusionary concept of truth initiated by Shankara. For this reason, this article then discusses the illusionary concept (maya) of Adi Shankara (788-820), a mystic known as the Advaita Vedanta philosophy. It was Shankara who challenged what we had thought to be the truth. In the Advaita Vedanta it is taught that the only truth is Brahman. Apart from Brahman, everything is an illusion. The illusion of truth here—which is always conditioned—does not want to say that truth is relative, that is, there is no absolute truth because each person/group has their own version of truth. But that truth is transcendent, it is unreachable.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"46 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86365575","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 : 2020-09-06DOI: 10.14421/ref.2020.2001-07
Anisyah Anisyah
This article reviews the view of Sufism on marriage. Marriage is one of the human alternatives to fulfill biological needs and is one of the factors why marriage is highly recommended and celibacy is not recommended. Marriage is also a way for someone to be as close to God as possible. Therefore, it is very relevant if the problem of marriage is seen in the perspective of Sufism and applies the values of Sufism in human life as a provision for someone to build a household ark that is sakinah mawwadah and wa rohmah.
{"title":"MAKNA PERNIKAHAN DALAM PERSPEKTIF TASAWUF","authors":"Anisyah Anisyah","doi":"10.14421/ref.2020.2001-07","DOIUrl":"https://doi.org/10.14421/ref.2020.2001-07","url":null,"abstract":"This article reviews the view of Sufism on marriage. Marriage is one of the human alternatives to fulfill biological needs and is one of the factors why marriage is highly recommended and celibacy is not recommended. Marriage is also a way for someone to be as close to God as possible. Therefore, it is very relevant if the problem of marriage is seen in the perspective of Sufism and applies the values of Sufism in human life as a provision for someone to build a household ark that is sakinah mawwadah and wa rohmah.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76363736","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 : 2020-09-06DOI: 10.14421/ref.2020.2001-02
Abdul Hanif
This article discusses a deconstructive review of the concept of authority of Khaled M. Abou el-Fadl. The phenomenon of authoritarianism is now the most troubling phenomenon for the development of contemporary Islamic thought. This phenomenon not only describes a rigid and undeveloped tradition of Islamic thought, but also has an impact on immoderate socio-religious behavior. Khaled M. Abou el-Fadl described this phenomenon as a consequence of human representation of Islamic authority. In terms of representation by authoritative humans, humans are often treated authoritatively and out of the substance of Islamic authority itself. This authoritarian attitude in treating the authoritative foundation of Islam is what Khaled calls authoritarianism. It can reside in humans and manipulate meanings into interpretations which often only serve the interests of some people. Through the deconstruction method, authoritarianism does not only appear as an arbitrary attitude towards authority, but also shows a conceptual network that indirectly shifts the construction of authority itself. Khaled, besides showing an attitude of "overcoming" authority, also shows the loss of the element of morality from the authority structure itself. So that the phenomenon of authoritarianism is not only a problem of intellectuality, but also morality, between humans and authorities in discourse space.
本文对哈立德·阿布·法德尔的权威概念进行了解构性的回顾。威权主义现象是当代伊斯兰思想发展中最令人不安的现象。这种现象不仅反映了伊斯兰思想的僵化和不发达的传统，而且对不节制的社会宗教行为产生了影响。Khaled M. Abou el-Fadl将这种现象描述为人类代表伊斯兰权威的结果。就权威人类的代表而言，人类经常被权威地对待，脱离了伊斯兰权威本身的实质。这种对待伊斯兰教权威基础的权威态度就是哈立德所说的威权主义。它可以存在于人类体内，并将意义操纵成通常只为某些人的利益服务的解释。通过解构的方法，威权主义不仅表现为一种对权威的武断态度，而且还表现出一种间接改变权威本身建构的概念网络。哈立德除了表现出一种“战胜”权威的态度外，还从权威结构本身表现出道德元素的缺失。因此，威权主义现象不仅是人与权威在话语空间中的智性问题，而且是道德问题。
{"title":"TINJAUAN DEKONSTRUKTIF ATAS KONSEP OTORITAS KHALED M. ABOU EL-FADL","authors":"Abdul Hanif","doi":"10.14421/ref.2020.2001-02","DOIUrl":"https://doi.org/10.14421/ref.2020.2001-02","url":null,"abstract":"This article discusses a deconstructive review of the concept of authority of Khaled M. Abou el-Fadl. The phenomenon of authoritarianism is now the most troubling phenomenon for the development of contemporary Islamic thought. This phenomenon not only describes a rigid and undeveloped tradition of Islamic thought, but also has an impact on immoderate socio-religious behavior. Khaled M. Abou el-Fadl described this phenomenon as a consequence of human representation of Islamic authority. In terms of representation by authoritative humans, humans are often treated authoritatively and out of the substance of Islamic authority itself. This authoritarian attitude in treating the authoritative foundation of Islam is what Khaled calls authoritarianism. It can reside in humans and manipulate meanings into interpretations which often only serve the interests of some people. Through the deconstruction method, authoritarianism does not only appear as an arbitrary attitude towards authority, but also shows a conceptual network that indirectly shifts the construction of authority itself. Khaled, besides showing an attitude of \"overcoming\" authority, also shows the loss of the element of morality from the authority structure itself. So that the phenomenon of authoritarianism is not only a problem of intellectuality, but also morality, between humans and authorities in discourse space.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"24 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87741634","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 : 2020-09-06DOI: 10.14421/ref.2020.2001-01
Mubaidi Sulaeman
Many researchers believe that the philosophical Sufism tradition in Islam only emerged in the sixth century Hijriah. Is that right? If it is explored in more depth, it will soon be found that this is not quite right because long before that, in the Islamic tradition there were already some thoughts of Sufism that tended to lead to philosophical Sufism. Among the philosophical ideas of Sufism that were born in this early period were mahabbah, Ilahiyyah, fana', ittihad, and Hulul. Therefore, in this paper the author tries to describe the initial philosophical Sufism thought contained in the thoughts of three Sufi figures, namely Rabi'ah al-'Adawiyyah, alBustami, and al-Hallaj. By presenting the philosophical Sufism thought that exists in their works, this article shows that the philosophical Sufism tradition in Islam has emerged long before the sixth century Hijriah, as is often believed by many circles.
{"title":"PEMIKIRAN TASAWUF FALSAFI AWAL: RABI’AH AL-‘ADAWIYYAH, AL-BUSTAMĪ, DAN AL-HALLAJ","authors":"Mubaidi Sulaeman","doi":"10.14421/ref.2020.2001-01","DOIUrl":"https://doi.org/10.14421/ref.2020.2001-01","url":null,"abstract":"Many researchers believe that the philosophical Sufism tradition in Islam only emerged in the sixth century Hijriah. Is that right? If it is explored in more depth, it will soon be found that this is not quite right because long before that, in the Islamic tradition there were already some thoughts of Sufism that tended to lead to philosophical Sufism. Among the philosophical ideas of Sufism that were born in this early period were mahabbah, Ilahiyyah, fana', ittihad, and Hulul. Therefore, in this paper the author tries to describe the initial philosophical Sufism thought contained in the thoughts of three Sufi figures, namely Rabi'ah al-'Adawiyyah, alBustami, and al-Hallaj. By presenting the philosophical Sufism thought that exists in their works, this article shows that the philosophical Sufism tradition in Islam has emerged long before the sixth century Hijriah, as is often believed by many circles.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"72 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91257391","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 paper aims to do a study of the concept of a perfect human being by taking two corners of the field of characters, Friedrich Williams Nietzsche and Ibn ‘Arabi. In this case the two figures convey their thoughts on how to become perfect human beings. Nietzsche who gives a view about humans must be able, strong and be themselves in facing all their problems. Making humans superior in Netzsche's view. On the other hand Ibn Arabi who explained about the nature of being a perfect human being, and humans themselves are a reflection of the formation of a real God on earth. The level in achieving goals as a perfect human being. The categorization of macrocosm and microcosm in looking at differences in "humans".
{"title":"KONSEP MANUSIA SEMPURNA MENURUT PANDANGAN FRIEDRICH WILLIAMS NIETZSCHE DAN IBNU ARABI; SEBUAH ANALISA KOMPARATIF","authors":"Derry Ahmad Rizal","doi":"10.14421/ref.v20i1.2306","DOIUrl":"https://doi.org/10.14421/ref.v20i1.2306","url":null,"abstract":"This paper aims to do a study of the concept of a perfect human being by taking two corners of the field of characters, Friedrich Williams Nietzsche and Ibn ‘Arabi. In this case the two figures convey their thoughts on how to become perfect human beings. Nietzsche who gives a view about humans must be able, strong and be themselves in facing all their problems. Making humans superior in Netzsche's view. On the other hand Ibn Arabi who explained about the nature of being a perfect human being, and humans themselves are a reflection of the formation of a real God on earth. The level in achieving goals as a perfect human being. The categorization of macrocosm and microcosm in looking at differences in \"humans\".","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"52 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87605380","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 : 2020-09-06DOI: 10.14421/ref.2020.2001-06
Ghulam Falach
The main focus of Orientalist thought is nothing but to reconstruct and influence Islamic civilization. Their enthusiasm to activate orientalism is increasingly challenged by the presence of Islam as a religion that has followers of most of the world's population. One of the actions of orientalism towards the Islamic world is to start a research movement on the Qur'an and al-Hadith which are the basis of the law and guidelines of Muslims. Not far from the critics of the Qur'an and al-Hadith, they also deconstructed aspects of the development of science, Islamic law, and even the originality of Islamic history. Some famous orientalism figures, one of them is Reinhart Dozy, a famous orientelism from the Netherlands with the concept of literacy in the history of Islamic civilization in Spain. Even though he received a lot of criticism and appreciation from both orientalists and Muslim thinkers, his literary work has had a great influence on Islamic civilization. The discussion steps of this study are entirely carried out using qualitative research that is library research. To be more useful and function properly, this paper is equipped with an explanation using the method of description, interpretation and analysis of data in each discussion. This is done, none other than to focus the discussion to produce a consistent and comprehensive understanding.
{"title":"KONTRIBUSI POSITIF ORIENTALISME: KAJIAN ATAS REINHART DOZY (1820-1883 M)","authors":"Ghulam Falach","doi":"10.14421/ref.2020.2001-06","DOIUrl":"https://doi.org/10.14421/ref.2020.2001-06","url":null,"abstract":"The main focus of Orientalist thought is nothing but to reconstruct and influence Islamic civilization. Their enthusiasm to activate orientalism is increasingly challenged by the presence of Islam as a religion that has followers of most of the world's population. One of the actions of orientalism towards the Islamic world is to start a research movement on the Qur'an and al-Hadith which are the basis of the law and guidelines of Muslims. Not far from the critics of the Qur'an and al-Hadith, they also deconstructed aspects of the development of science, Islamic law, and even the originality of Islamic history. Some famous orientalism figures, one of them is Reinhart Dozy, a famous orientelism from the Netherlands with the concept of literacy in the history of Islamic civilization in Spain. Even though he received a lot of criticism and appreciation from both orientalists and Muslim thinkers, his literary work has had a great influence on Islamic civilization. The discussion steps of this study are entirely carried out using qualitative research that is library research. To be more useful and function properly, this paper is equipped with an explanation using the method of description, interpretation and analysis of data in each discussion. This is done, none other than to focus the discussion to produce a consistent and comprehensive understanding.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"5 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-09-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83682439","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 : 2020-06-11DOI: 10.14421/ref.2019.1902-05
Arrasyid Arrasyid
Happiness is an eternal concept that will always keep being up to date which means the concept of happiness will never be ended for discussion. Starting from ancient times, people today, and people in the future always want the same thing as happiness. The concept of happiness is not something new for both the world of Sufism and philosophy, therefore the concept of happiness experiences the dynamic development of the concept. Hamka is one of the scholars in Indonesia who discusses the concept of happiness, but Hamka has its own characteristics in explaining happiness. According to Hamka, happiness actually exists in every human being, happiness can be achieved from inside, not from outside, happiness that comes from outside of ourself is only as a complement to happiness inside, happiness can be achieved if humans always hone and develop tools which can be used to achieve happiness and these tools are religion, reason, and mind. These three things have a relationship with each other, if humans are able to develop these three things then humans can achieve happiness in their lives. In achieving happiness, these three things can be applied by using several methods namely zuhud, sincere, qana’ah and tawakal. The background of this research will explain the concept of happiness in the modern mysticism of Hamka. This research is a library research, and to make it more functional and useful, this paper will be equipped by a description method, interpretation and analysis of data in detail for each problem raised, therefore it can obtain a comprehensive understanding.
{"title":"KONSEP KEBAHAGIAAN DALAM TASAWUF MODERN HAMKA","authors":"Arrasyid Arrasyid","doi":"10.14421/ref.2019.1902-05","DOIUrl":"https://doi.org/10.14421/ref.2019.1902-05","url":null,"abstract":"Happiness is an eternal concept that will always keep being up to date which means the concept of happiness will never be ended for discussion. Starting from ancient times, people today, and people in the future always want the same thing as happiness. The concept of happiness is not something new for both the world of Sufism and philosophy, therefore the concept of happiness experiences the dynamic development of the concept. Hamka is one of the scholars in Indonesia who discusses the concept of happiness, but Hamka has its own characteristics in explaining happiness. According to Hamka, happiness actually exists in every human being, happiness can be achieved from inside, not from outside, happiness that comes from outside of ourself is only as a complement to happiness inside, happiness can be achieved if humans always hone and develop tools which can be used to achieve happiness and these tools are religion, reason, and mind. These three things have a relationship with each other, if humans are able to develop these three things then humans can achieve happiness in their lives. In achieving happiness, these three things can be applied by using several methods namely zuhud, sincere, qana’ah and tawakal. The background of this research will explain the concept of happiness in the modern mysticism of Hamka. This research is a library research, and to make it more functional and useful, this paper will be equipped by a description method, interpretation and analysis of data in detail for each problem raised, therefore it can obtain a comprehensive understanding.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"12 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75899053","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 : 2020-06-11DOI: 10.14421/ref.2019.1902-01
Jarot Nanang Santoso, Indal Abror
Roland Barthes’s semiotics, as a science that is concerned in coding, was applied in analyzing the story of the Prophet David. Application of multilevel readings; Heuristic readings and retroactive readings in the story of the Prophet David consisting of 25 lexia texts of the Koran, were found to be of significance identified from certain codes, including: a) hermeunetic code / puzzle code, b) symbolic code “David” symbol from the ideal leader, c) the semic code or the “ark” connotative code means the importance of preserving and preserving relics, d) the proaretic code / action code “David fell” means humility acknowledging mistakes not looking at someone’s status, e) gnomic code or code Cultural “Goliath and its troops” means that there will always be those who spread damage, and during this time God’s intervention will also contribute to protecting the universe through the other party who spread goodness, and so on.
{"title":"MEMBACA KISAH NABI DAUD MENGGUNAKAN SEMIOTIKA ROLAND BARTHES","authors":"Jarot Nanang Santoso, Indal Abror","doi":"10.14421/ref.2019.1902-01","DOIUrl":"https://doi.org/10.14421/ref.2019.1902-01","url":null,"abstract":"Roland Barthes’s semiotics, as a science that is concerned in coding, was applied in analyzing the story of the Prophet David. Application of multilevel readings; Heuristic readings and retroactive readings in the story of the Prophet David consisting of 25 lexia texts of the Koran, were found to be of significance identified from certain codes, including: a) hermeunetic code / puzzle code, b) symbolic code “David” symbol from the ideal leader, c) the semic code or the “ark” connotative code means the importance of preserving and preserving relics, d) the proaretic code / action code “David fell” means humility acknowledging mistakes not looking at someone’s status, e) gnomic code or code Cultural “Goliath and its troops” means that there will always be those who spread damage, and during this time God’s intervention will also contribute to protecting the universe through the other party who spread goodness, and so on.","PeriodicalId":55670,"journal":{"name":"AlAraf Jurnal Pemikiran Islam dan Filsafat","volume":"11 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86997367","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}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：