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All Journal Ummul Qura : Jurnal Ilmiah Institut Pesantren Sunan Drajat (INSUD) Lamongan Amorti: Jurnal Studi Islam Interdisipliner Jurnal Al-Ihda
Mohamad Harjum
Universitas Islam Negeri Alauddin Makassar, Indonesia
Religion Humanities Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Physics Social Sciences Other

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MAJĀZ MURSAL DALAM QS. AL-BAQARAH AYAT 153–177: KAJIAN ʿILM AL-BAYĀN Ahmad Syamsuri Syam; Mohamad Harjum; Haniah Haniah
JURNAL AL-IHDA' : Media Ilmiah Bahasa Arab Vol. 14 No. 1 (2026): Juli
Publisher : Sekolah Tinggi Ilmu Tarbiyah Al-Hilal Sigli Aceh- Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58645/alihda.v14i1.837

Abstract

This study analyzes the stylistic phenomenon of majāz mursal in Q.S. Al-Baqarah verses 153–177, a cohesive thematic unit of the Qurʼan encompassing the obligation of patience (ṣabr), Islamic rites (shaʼāʼir), and legal rulings (aḥkām). Majāz mursal is a sub-type of majāz lughawī in which a word is used beyond its literal meaning based on a relationship other than resemblance (ʿalāqah ghair mushābahah), accompanied by a contextual indicator (qarīnah) preventing literal interpretation. The research employs a descriptive-analytical method anchored in classical balāghah theory, drawing on classical and contemporary scholarship. Five instances of majāz mursal are identified across QS. 2:153, 157, 158, 168, and 177, representing five distinct relational types: sababiyyah, musabbabiyyah, kulliyyah, juzʼiyyah, and maḥalliyyah. Findings show that these figurative expressions serve semantic, rhetorical, and theological functions that deepen Qurʼanic meaning far beyond literal signification, constituting a divine communicative strategy (istirātījiyyah tawāṣuliyyah ilāhiyyah) that conveys dense, multi-layered meanings with remarkable concision, reflecting the inimitable literary quality (iʼjāz bayānī) of the Qurʼan.
Kalimat Larangan: Kajian Struktur dan Fungsinya dalam Penafsiran Al-Qur’an Husnul Khatimah; Andi Miswar; Mohamad Harjum
Amorti: Jurnal Studi Islam Interdisipliner Vol. 5 No. 2 April 2026: Amorti: Jurnal Studi Islam Interdisipliner
Publisher : Yayasan Azhar Amanaa Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59944/amorti.v5i2.1110

Abstract

The prohibitive expression (al-nahy) is one of the forms of inshā’ ṭalabī (directive speech) that plays a significant role in understanding the meanings of the Qur'an and the formulation of Islamic legal rulings (aḥkām shar‘iyyah). This study aims to analyze the grammatical structure and functions of prohibitive expressions in Qur'anic interpretation through a library research approach using a descriptive-analytical method. The findings reveal that prohibitive expressions appear in several forms, namely the imperfect verb (fi‘l muḍāri‘) preceded by lā al-nahy (the prohibitive lā), the direct use of prohibitive expressions, and the use of the word ḥarrama ("has prohibited" or "has made unlawful"). According to the principles of uṣūl al-fiqh, al-nahy fundamentally denotes prohibition (taḥrīm), requires immediate compliance, and remains permanently applicable unless there is evidence indicating otherwise. However, in certain contexts, prohibitive expressions may function beyond their primary meaning, serving as supplication (du‘ā’), request (iltimās), guidance (irshād), continuity (dawām), explanation of consequences (bayān al-‘āqibah), expression of despair (ta’yīs), and threat (tahdīd). A proper understanding of the structure and functions of prohibitive expressions is therefore essential for Qur'anic exegetes in order to avoid errors in deriving legal rulings (istinbāṭ al-aḥkām) and to comprehend the intended meanings of Allah comprehensively.
Transformasi Fungsi Kalām Khabar Menjadi Makna Tasyri’ dalam QS Al-Baqarah/2: 183: Kajian Balāgah dan Ushul Fiqh Ahmad Iddal; Andi Miswar; Mohamad Harjum
Ummul Qura Jurnal Institut Pesantren Sunan Drajat (INSUD) Lamongan Vol. 10 No. 2 (2026): Jurnal Ilmiah Institut Pesantren Sunan Drajat (INSUD) Lamongan
Publisher : Institut Pesantren Sunan Drajat Lamongan, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55352/uq.v10i2.3082

Abstract

This study examines the transformation of kalām khabar into the meaning of tasyrīʿ in QS al-Baqarah (2:183) by integrating the perspectives of balāghah and uṣūl al-fiqh. The research problem stems from the fact that kutiba ʿalaykum al-ṣiyām is grammatically a declarative sentence (jumlah khabariyyah), yet its function in a legal verse extends beyond reporting. This study aims to explain its linguistic structure, the shift from khabar to normative meaning, and the role of rhetorical elements and uṣūl al-fiqh principles in establishing obligation. This qualitative study employs library research. The primary data consist of QS al-Baqarah (2:183), while secondary data include classical and contemporary works on balāghah, uṣūl al-fiqh, and Qur’anic exegesis (tafsīr). The analysis involves three stages: identifying the structure of khabar, examining the verse’s context and rhetorical function, and verifying its normative force through uṣūl al-fiqh. The findings show that this transformation does not change the verse’s syntactic form into an imperative (ṣīghat al-amr), but changes its communicative function. The declarative structure establishes the obligation of fasting with certainty. The word kutiba carries normative force and indicates obligation in uṣūl al-fiqh literature. Meanwhile, kalām khabar generates rhetorical effects, including taʾkīd (emphasis), tasliyah (consolation) through reference to previous communities, and the connection between the legal ruling and taqwā (God-consciousness). Thus, tasyrīʿ emerges from the interaction of linguistic structure, context, rhetorical function, and legal principles. This study contributes an integrative approach that positions balāghah as a framework for explaining how declarative forms acquire normative force in Qur’anic discourse.
Makna Imperatif dalam Al-Qur’an: Studi Pergeseran Interpretasi QS An- Nisā’ [4]: 3 Chaerul Umam Shabran; Andi Miswar; Mohamad Harjum; Khirfatul Jannah
Ummul Qura Jurnal Institut Pesantren Sunan Drajat (INSUD) Lamongan Vol. 10 No. 2 (2026): Jurnal Ilmiah Institut Pesantren Sunan Drajat (INSUD) Lamongan
Publisher : Institut Pesantren Sunan Drajat Lamongan, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55352/uq.v10i2.3100

Abstract

In contemporary reality, particularly in society, every command (amr) in the Qur’an tends to be understood as an obligation that must be fulfilled unconditionally. However, in Qur’anic exegesis (tafsir) and Islamic jurisprudence (uṣūl al-fiqh), imperative expressions do not always indicate obligation. Depending on the context of the verse and their usage, they may also convey recommendation, permissibility, warning, or other functions. This diversity of meanings highlights the importance of examining the dynamics of imperative expressions in the Qur’an. The differing approaches between classical exegesis, which tends to adhere closely to the textual meaning, and contemporary exegesis, which places greater emphasis on situational and contextual factors, constitute an important subject for comparative study. This study employs a qualitative method through library research, using descriptive analysis of Qur’anic verses containing imperative expressions and examining shifts in their interpretation by classical and contemporary exegetes. The findings indicate that the meaning of imperative expressions is not fixed but varies according to context (siyāq), contextual indicators (qarīnah), and the exegetes’ social backgrounds. For example, in QS. al-Nisā’ (4:3), the imperative fankihū is understood not merely as establishing the permissibility of polygamy but also as a response to specific social circumstances subject to certain limitations. The implications of this study highlight the importance of integrating linguistic analysis, rhetorical beauty (balāghah), and social context in interpreting the Qur’an. This integrated approach can produce interpretations that are more responsive to contemporary developments without disregarding the fundamental meanings of the text.
Telaah Kināyah dalam Surah Ar-Raḥmān Perspektif Tafsir Al-Munīr: Kriteria, Klasifikasi, dan Pembedaannya dari Tasybih Muh. Sofyan; Mohamad Harjum; Andi
Ummul Qura Jurnal Institut Pesantren Sunan Drajat (INSUD) Lamongan Vol. 10 No. 2 (2026): Jurnal Ilmiah Institut Pesantren Sunan Drajat (INSUD) Lamongan
Publisher : Institut Pesantren Sunan Drajat Lamongan, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55352/uq.v10i2.3350

Abstract

Interpreting figurative language in the Qur'an requires more than labelling an expression as "indirect": a single expression may be read as literal, as a simile (tasybīh), as a trope (majāz), or as kināyah, and each reading yields a different meaning. Surah Ar-Raḥmān, which presents God's blessings through vivid imagery, exemplifies this problem. To the best of the authors' knowledge, its kināyah has not been examined on its own, and no explicit criteria exist for separating kināyah from other figures in the surah or for testing the role of exegetical explanation. Without such criteria, classifications risk being inaccurate and unverifiable. This study therefore aims to formulate explicit criteria for identifying kināyah, to test and classify candidate verses against them, and to explain the contribution of Wahbah al-Zuhaili's Tafsir Al-Munīr. Using qualitative library research within a textual-linguistic interpretive paradigm, six candidate expressions (Q.S. ar-Raḥmān [55]: 19–20, 24, 27, 29, 46, and 58) were tested against four criteria: the three elements of kināyah (mukanna bih, mukanna ʿanhu, and qarīnah), necessary implication (talāzum), possibility of the literal meaning, and absence of explicit comparison. Two expressions (verse 29 and, conditionally, verse 27) are classified as kināyah ʿan nisbah; two (verses 24 and 58) are tasybīh; and two (verses 19–20 and 46) are literal. Tafsir Al-Munīr mainly supplies meaning and context (qarīnah) rather than the final classification. The findings are limited to the tested verses.
Co-Authors Ahmad Iddal Ahmad Syamsuri Syam Andi Andi Miswar Chaerul Umam Shabran Haniah Husnul Khatimah Khirfatul Jannah Muh. Sofyan