Articles
<![CDATA[Linguistic Relativity al-Quran ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ MAGHZA Vol 5 No 2 (2020): Juli - Desember 2020 ]]>
Publisher : <![CDATA[Fakultas Ushuluddin Adab dan Humaniora (FUAH), Universitas Islam Negeri Profesor Kiai Haji Saifuddin Zuhri Purwokerto ]]>
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DOI: 10.24090/maghza.v5i2.3741
<![CDATA[Al-Qur’an is the text that contains i’jÄz. However, there are disagreements about i’jÄz criteria. Some people think that i’jÄz is outside the text, while others assume i’jÄz is in the Qur’an itself. One of the scholars who agreed that i’jÄz al-Qur'an is in the text of the Qur’an is Abd al-QÄhir al-JurjÄnÄ«. However, al-JurjÄnī’s explanation explaining this problem is still widely misunderstood and sometimes directs understanding of the irrational aspects. This study aims to find the reasoning i’jÄz al-Qur’an according to al-JurjÄnÄ« by using the linguistic relativity approach. This study found that the problem of i’jÄz al-Qur’an according to al-JurjÄnÄ« lies in the aspect of the language structure (al-naẓm) which covers the whole concept contained in the language convention. With the form of i’jÄz in the form of this language allows the inability of other people to make the same thing that becomes the sign i’jÄz can be explained through the concept of language relativity. Therefore, al-Qur’an as when Allah made it has a special reality that excels every human language.]]>
<![CDATA[Penghormatan Al-Qur'an Terhadap Perempuan dengan Narasi Metaforis: Studi atas Q.S. al-Baqarah [2]: 223 ]]>
<![CDATA[Mahbub Ghozali]]>;
<![CDATA[Nur Afni Khafsoh]]>
<![CDATA[ QOF Vol. 5 No. 2 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Keiri ]]>
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DOI: 10.30762/qof.v5i2.5
<![CDATA[This study discusses the use of the poetic narrative of the Qur'an in mentioning the sexual relations between men and women mentioned in Q.S. Al-Baqarah [2]: 223. This verse is often used to show women as male sexual objects in the satisfaction of their sexual desires. The defense of this argument always argues for the meaning contained, not in the message contained with the poetic narrative in it. This study uses a qualitative method with a type of literature study. As for analyzing the data, this study uses content analysis. This study concludes that the poetic narrative in Isti'arah, majāz, and tasbih aims to give glory to women and respect their position. Using this form, the content of the resulting meaning refers to the sexual function aimed at obtaining offspring so that everything related to it is done to achieve that goal. The poetic narrative also contains an emphasis on treating women with the same model and form as the Qur'an treats them. Discovering the relationship of language and message contained in the poetic narrative on the subject of women can provide a new perspective in understanding the position of women in their social sphere. Women are beautiful creatures who should be treated with respect as the Qur'an treats them poetically]]>
<![CDATA[The Pattern of Contextual Meaning of The Quran In Pandemic Context: The New Contextuality Approach In Interpretation ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Ar-Raniry: International Journal of Islamic Studies Vol 9, No 1 (2022): Ar-Raniry: International Journal of Islamic Studies ]]>
Publisher : <![CDATA[Universitas Islam Negeri Ar-Raniry Banda Aceh ]]>
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DOI: 10.22373/jar.v9i1.13908
<![CDATA[This research aims to find a model of the Qur'an's relationship with the COVID-19 pandemic conducted by academics. The relationship of the Qur'an model with the developing context is widely done by referring to contextual methods that some figures have given. However, different aspects are implemented to associate the pandemic with some verses that lexically do not refer to it. This study uses qualitative methods with a type of grounded theory that is strengthened by content analysis as a method of data analysis. The study concluded that the identification of COVID-19 in the Qur'an takes two models: using verses with a scientific understanding and re-narrating theological verses to the impact, treatment, and prevention. The mechanisms performed to associate the Qur'an with COVID-19 in the model are identified in the study by mentioning the methods used through referential analysis and paradigmatic analysis. The referential analysis is used to present new meanings that arise from developing ideas owned by researchers. In comparison, the paradigmatic meaning is used to give new meaning by presenting the COVID-19 narrative in the qur'anic narrative. Judging from the resulting new meaning, the Qur'an's relationship to pandemics is contextual.]]>
<![CDATA[Konstruksi Kebahagiaan dalam Pandangan al-GhazÄlÄ«: Antara MisykÄh, KÄ«myÄ’ dan Mi‘yÄr ]]>
<![CDATA[Mahbub Ghozali]]>;
<![CDATA[Chandra Kartika Dewi]]>
<![CDATA[ JOUSIP: Journal of Sufism and Psychotherapy Vol. 1 No. 2 (2021): JOUSIP: Journal of Sufism and Psychotherapy, November 2021. ]]>
Publisher : <![CDATA[Jurusan Tasawuf dan Psikoterapi Fakultas Ushuluddin, Adab dan Dakwah UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/jousip.v1i2.4248
<![CDATA[The construction of happiness in al-GhazÄlī’s view is unique than a concept of happiness in the other Sufism’s though which are more directed to the happiness of the hereafter. Al-GhazÄlÄ« gives the view that the happiness of the hereafter can only be achieved if the happiness of this world has been fulfilled. This study aims to find the process and transformation of happiness achieved in the world to form happiness in the hereafter. To achieve this goal, this study uses a qualitative method with a content analysis tool. This study shows that the achievement of happiness starts from the most basic structure, namely the body as a foothold (misykÄh). The body with all its body parts doing what is beautiful actions and in accordance with sharia. This action will lead to happiness in the world. However, the actions of the body parts are controlled from within by the heart in synergy with the mind as the source of knowledge. The synergy of both of them maintain the stability of actions so that they do not deviate from the standards (mi’yÄr) that are determined until they are transformed into happiness in the hereafter with ma’rifah Allah (seeing the God).]]>
<![CDATA[Model Penafsiran Quraish Shihab terhadap Pemaknaan dan Pemahaman Al-Quran dalam Chanel Youtube Najwa Shihab ]]>
<![CDATA[Mahbub Ghozali]]>;
<![CDATA[Alfi Ifadatul Umami]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 24, No 2 (2022) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v24i2.14457
<![CDATA[Abstract: The meaning of the Qur'an made on social media can occur in the form of an oral and more dialectical explanation. Quraish Shihab interprets the Qur'an on Najwa Shihab's Youtube Channel by responding to people's understanding of the Qur'an. This study aims to analyze the cultural structure of understanding and meaning depicted on Najwa Shihab's Youtube Channel. This study uses qualitative methods and content analysis as a data analysis tool. Meanwhile, the achievement of cultural analysis in language uses a structuralist anthropological approach introduced by Levi-Strauss. This study concludes that the explanation of meaning is carried out through two mechanisms; delegitimization as a critique of understanding and figurative as a meaning mechanism that is relevant to the understanding of new issues that exist. The delegitimization and figurative mechanisms used represent the actual cultural structure of meaning in Quraish Shihab and the puritanical and modernist-quasi-objective culture of understanding. The culture that is represented in the structure of meaning on social media shows another function of the representation of the Qur'an on Youtube as a medium of "storage" of culture that can be recognized through its explanation mechanism.Abstrak: Pemaknaan terhadap al-Qur’an yang berlangsung di media sosial hadir dalam bentuk penjelasan secara oral dan lebih dialektis. Quraish Shihab menghadirkan penafsiran terhadap al-Qur’an di Channel Youtube Najwa Shihab dengan memberikan respon terhadap pemahaman masyarakat terhadap al-Qur’an yang berkembang. Penelitian ini bertujuan untuk menganalisis struktur budaya pemahaman dan pemaknaan yang tergambar pada Channel Youtube Najwa Shihab. Penelitian ini menggunakan metode kualitatif dengan content analysis sebagai perangkat analisa data. Sedangkan pencapaian analisa budaya dalam bahasa menggunakan pendekatan antropologi strukturalis yang dikenalkan Levi-Strauss. Penelitian ini menyimpulkan bahwa penjelasan terhadap makna dilakukan melalui dua mekanisme; delegitimasi sebagai kritik atas pemahaman dan figuratif sebagai mekanisme pemaknaan yang relevan dengan pemahaman isu baru yang berkembang. Mekanisme delegitimasi dan figuratif yang digunakan merepresentasikan struktur budaya pemaknaan yang aktual pada diri Quraish Shihab dan budaya pemahaman yang puritan dan modernis-quasi-objektif. Penampakan budaya dalam struktur pemaknaan di media sosial menunjukkan fungsi lain dari representasi al-Qur’an di Youtube sebagai media penyimpanan budaya yang dapat dikenali melalui mekanisme penjelasannya.]]>
<![CDATA[Media Framing of QS. al-Nisā’ [4]: 34 by @quranreview on Instagram: Glorifying Women Tendencies in Interpretation ]]>
<![CDATA[Mahbub Ghozali]]>;
<![CDATA[Muhammad Toriq Nurmadiansyah]]>
<![CDATA[ Jurnal Studi Al-Qur'an Vol 19 No 2 (2023): Jurnal Studi Al-Qur'an ]]>
Publisher : <![CDATA[Program Studi Pendidikan Agama Islam Fakultas Ilmu Sosial Universitas Negeri Jakarta ]]>
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DOI: 10.21009/JSQ.019.2.05
<![CDATA[This study examines @quranreview's interpretation of Qur'anic verse QS. al-Nisā' [4]: 34 on social media, focusing on the words used to convey meaning. Interpreting the Qur'an on social media is often simple and direct, as it involves exploring the meaning of verses through individual comments. However, this approach needs to improve in that it can sometimes overlook the central message of the verse due to its focus on individual words. Discovering the tendency of word choice in interpreting the Qur'an contributes to developing interpretation in social media. Through a qualitative analysis using critical discourse analysis by Teun A. van Dijk, we found that @quranreview deliberately chooses representative words to challenge the traditional interpretation of the verse, which can be discriminatory towards women. The study highlights the importance of careful word choice in interpreting the Qur'an on social media, especially when dealing with sensitive and controversial topics. It also suggests that @quranreview's tendency to glorify women in its interpretation can contribute to a broader and more nuanced understanding of the text.]]>
<![CDATA[The Shifting Use of Isrā’īlīyāt in Qur’anic Exegesis and Its Implications on The Comprehension of the Verses on Jālūt and Ṭālūt Story: A Critical Study of Indonesian Qur’anic Exegesis ]]>
<![CDATA[Ghozali, Mahbub]]>
<![CDATA[ ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 25 No. 1 (2024) ]]>
Publisher : <![CDATA[UIN Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/esensia.v25i1.5575
<![CDATA[This study focuses on the use of isrā’īlīyāt narratives in three pesantren-related Qur’anic exegesis in Indonesia. There have been many recent studies to explore the use of isrā'īlīyāt in exegesis, but the analysis on the use of isrā'īlīyāt narratives, its underlying factors, and its impact on exegesis has not been widely discussed. By limiting to examining the use of isrā'īlīyāt narratives in the stories of Jālūt and Ṭālūt, this study revealed a shift in the use of isrāīlīyāt from the validity aspect to the functional aspect. It also disclosed two functions of isrā'īlīyāt: the descriptive and medical functions. The descriptive function represents the moral content in the story of the Qur'an, which has an impact on the purpose of mentioning stories in the Qur’an as i'tibār (something to learning). The medical function, refers to the internal tendency of the interpreter to choose the story, and this function determines the pattern in the exegesis of narrative verses. The exegesis pattern in methodological studies is directed only at verses with legal and theological nuances, by excluding narrative verses. ]]>
<![CDATA[Exploring Textuality and Reader Orientation: Unveiling Interpretative Tendencies in Understanding Nafs Wahidah in QS. Al-Nisa of the Qur'an ]]>
<![CDATA[Ghozali, Mahbub]]>;
<![CDATA[Nadia, Matsna Afwi]]>
<![CDATA[ TAFSE: Journal of Qur'anic Studies Vol 8, No 2 (2023) ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry ]]>
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DOI: 10.22373/tafse.v8i2.20339
<![CDATA[The identification of the meaning of nafs wāḥidah, as produced by various interpretations through Adam, is claimed to be a biased interpretation mechanism based on certain orientations. This research aims to uncover the interpreters' orientation towards the text by situating the interpretation process as the interpreter's interaction with the text within a specific communication context. To achieve this objective, a qualitative method is employed in this research, utilizing a reception frame introduced by Wolfgang Iser. This study reveals that the interpreter's orientation towards specific meanings is constrained by the linguistic structure of the Qur'an, which has been schematized. This constraint on the interpreter's orientation occurs when seeking the contextual significance of the verse through syntagmatic and paradigmatic interconnections. The interpreter's relationship with the Qur'an within a specific communication context limits and shapes tendencies in the interpretation process, which is text-driven. In this context, the interpretation of the term nafs wāḥidah, in its various forms, does not exhibit any discernible biases towards producing meanings in alignment with the interpreter's preferences. Instead, the interpreter solely seeks contextual clues within the verse's structure, thereby associating the meaning of nafs wāḥidah with other terms in an interconnected context.]]>
<![CDATA[REVALUASI KONSEPSI TAKWA DALAM AL-QUR’AN: Pembentukan Tindakan Melalui Penekanan atas Ancaman ]]>
<![CDATA[Ghozali, Mahbub]]>
<![CDATA[ Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis Vol 11, No 02 (2023): Desember ]]>
Publisher : <![CDATA[IAIN Syekh Nurjati Cirebon ]]>
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DOI: 10.24235/diyaafkar.v11i02.15547
<![CDATA[ AbstractThe concept of piety as portrayed in the Qur'an, centered around the fear of divine consequences, lacks relevance within the context of da'wah. This study seeks to reevaluate the understanding of piety's significance. Employing a qualitative approach with content analysis, the research discerns that the term ittaqū, used in Qur'anic verses, addresses ethical, legal, and theological dimensions. This term serves as a directive for behavior to shield against divine retribution. The variation in themes mirrors the stages of the Prophet's da'wah, with discernible shifts between the periods of Makkah and Medina. This suggests an evolution in how protective measures and threats are articulated, underscoring the necessity of actions safeguarding humanity. Konsepsi takwa yang menjadi pusat pembahasan dalam al-Qur’an dengan identitas ketakutan terhadap ancaman tidak menemukan relevansinya dalam konteks dakwah. Penelitian ini bertujuan untuk melihat kembali konsepsi makna takwa. Untuk mencapai tujuan tersebut, penelitian ini menggunakan metode kualitatif dengan content analysis sebagai teknik analisisnya. Penelitian ini berkesimpulan bahwa diksi ittaqū digunakan pada ayat-ayat yang menjelaskan persoalan etika, hukum, dan teologis. Keberadaan tema berfungsi sebagai identitas tindakan yang digunakan untuk melindungi diri dari beragam ancaman Tuhan. Keragaman tema berkorelasi dengan tahapan dakwah Nabi. Klaim ini dibuktukan dengan perubahan tema terklasifikasi berbeda di masa dakwah Makkah dan Madinah. Hal ini menunjukkan pergeseran makna takwa tidak berlangsung dalam aspek terminologinya, akan tetapi berlangsung pada cara perlindungan dan ancaman yang dihadirkan untuk menekankan pelaksanaan tindakan yang menjadi pelindung manusia. ]]>
<![CDATA[PANDANGAN DUNIA JAWA DALAM TAFSIR INDONESIA: MENUSANTARAKAN PENAFSIRAN KLASIK DALAM TAFSIR BERBAHASA JAWA ]]>
<![CDATA[Ghozali, Mahbub]]>
<![CDATA[ JURNAL ISLAM NUSANTARA Vol 4, No 1 (2020) ]]>
Publisher : <![CDATA[Lembaga Ta'lif wa An-Nasyr (LTN) PBNU ]]>
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DOI: 10.33852/jurnalin.v4i1.159
<![CDATA[Acculturation between tafseer and tradition in Indonesia, like an aculturation between Islam and culture. The process of acculturation is successful. The dialogue between tradition and tafseer makes both of them not deny each other. However, the study about that, just strengthening the evidence from the results of the analysis about the products of interpretation. As a result, the study about interpretation in Indonesia become a repetitive study and only focuses on interpretation products. The development of an acculturative method that has proven successful, is more essential to provide new methods for interpretation in Indonesia. On these problems, this study aims to find the concept of acculturation in interpretations in Indonesia which makes classical interpretations as a reference. This research uses qualitative methods with literature study techniques. As a tool in analyzing data, this study also uses historical analysis with the approach of al-thâbit wa al-mutaḥawwil and hermeneutics. The study found that the usage of classical interpretation is only used to find the moral ideal of a verse, which is then modified and interpreted according to the Javanese world view of the complex world. To modify this interpretation, Indonesian commentators do so by referring to three principles, namely conservative-reactionary, conservative-argumentative, conservative-reactionary]]>
