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All Journal Al-I'jaz: Jurnal Studi Al-Qur'an, Falsafah, dan Keislaman
Fathurrofiq Fathurrofiq
Sekolah Al-Hikmah Surabaya
Religion Education Languange, Linguistic, Communication & Media

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Aparatus Kritik Mustofa Al-Azmi pada Arthur Jeffery tentang Polemik Mushaf Ibnu Mas'ud : (Pendekatan Tekstologi) Fathurrofiq Fathurrofiq
Jurnal Al I'jaz Vol 1 No 1 (2019): Jurnal Studi Al-Quran, Falsafah dan Keislaman
Publisher : Sekolah Tinggi Ilmu Al-Quran Dan Sains Al-Ishlah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53563/ai.v1i1.8

Abstract

Western scholars, often called, the orientalists somehow develope their Islam and or Quranic study based on their own methodology regardless the metholology achieved by muslim scholars. One of them was Arthur Jeffery. He explained his findings on Quranic codification made by muslim generation at that time had disconsidered variant readings of Quran. But Uthman proclaimed Jeffery Unified that variants by burning other codice and material belong to the prophet champanion. In the name of Ibnu Masud he found, actually such variants became indication of unautheticity of Uthman codice. Following the way of Jeffery thought, of course, muslim understanding on the Quranic autheticity will be disrupted. The muslim however mostly will confuse whether the naration on Usthman codice valid or not. The naration made by Jeffery on what he called as Ibnu Masud codice however will distructed the established understanding. In countering so, Mustofa al-Azmi came with bright explaination that the Quranic study belongs to Jeffery lack of muslim tradition i.e. strong transmission of Hadith. Mustofa al-Azmi sharply responded Jeffery by explaining three issues. Firstly, he told the weakness methodology of Jeffery on the different arrangement of surah belong to Ibnu Masud codice. Secondly, He refuted Jeffery’s misleading in the omitting three surah in codice belonged to Ibnu Masud. The third, the correction to Jeffery’s claim that he found difference or variant reading of Ibnu Masud codice from our codice that referred to Uthman codice. The way Mustofa Al Azmy refuse Jeffery it is the critical aparatus or textual apparatus of Mustofa al-Azmi.
Revalidasi Metodologi Zaid B Tsabit dalam Pemushafan Al-Qur’an Fathurrofiq Fathurrofiq
Jurnal Al I'jaz Vol 2 No 1 (2020): June
Publisher : Sekolah Tinggi Ilmu Al-Quran Dan Sains Al-Ishlah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53563/ai.v2i1.20

Abstract

What Zaid b Tsabit did to collect the revelation of Quran, according to Muslim narratives was philologically perfect. At least, it is the most scrutinizing actever dealing with codifying scripture text. But to Western scholars (orientalists) view, it is not so. They find vague surrounding the Zaid b Tsabit works in the reign of either Abu Bakr or Uthman b Affan. The disputes on whether the Suhuf belong to Abu Bakr is official codex ot not, the Mushaf belong to Uthman was not soon widely accepted for example by Abdullah b Mas’ud the senior companion of the Prophet Muhammad in Kuffa, or the rising variants in reciting Quran were among the fertile lands for orientalists to criticize. Disputing Quran scientifically of course it is the challenge for Muslim to reaffirm his or her belief. So, it is open for whomever to criticize every aspect of Muslim life including their main theological source: Al-Qur’an. Responding the critics, thisresearch tries to revalidate philologically Zaid’s methodology. However, philology is scientific approach rooted from West tradition. In addition, to objectify, this research provides the comparasion of Zaid’s methodology to some philological experiences. The three examples of such experiences are philology belong to Alexandria school, philology of Bible, and philology of Nusantara. So, this research has two steps. Firstly, it explains the methodology belongs to Zaid its self philologically. Secondly in the same time, it compares to other philological experiences. By such explanation and comparison, this research try to reaffirm the very detailed and selective work of Zaid b Tsabit dealing with compelling the revelation of Qur’an.
Sensibilitas Penerjemahan Al-Qur'an: (Studi Linguistik terhadap Best Practice Pembelajaran Terjemah Al-Qur'an) Fathurrofiq Fathurrofiq
Jurnal Al I'jaz Vol 1 No 2 (2019): Jurnal Studi Al-Quran, Falsafah dan Keislaman
Publisher : Sekolah Tinggi Ilmu Al-Quran Dan Sains Al-Ishlah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.53563/ai.v1i2.24

Abstract

Kitab Al-Qur’an dan Terjemahnya (QT) memang tersedia di mana-mana dan memudahkan setiap muslim dan siapa saja untuk membaca. Namun ini tidak menjadikan umat Islam Indonesia lalu semata-mata bergantung pada QT dalam memahami ayat-ayat Al-Qur’an . Motivasi banyak umat Islam untuk belajar langsung menerjemahkan Al-Qur’an tetap tinggi. Buktinya, sejumlah buku yang berisi terjemahan Al-Qur’an kata per kata (TQK) banyak beredar di samping QIT. Aktivitas pembelaraan terjemahan kata per kata juga hidup menggejala di masyarakat perkotaan semisal Surabaya. Pada dasarnya, belajar terjemahan kata per kata menekankan pada pendekatan berbasis daftar kosakata (vocabulary) dan pemahaman gramatika bahasa Arab. Bagaimana menerjemahkan kata per kata yang bekerja dalam pikiran penerjemah (guru) terjemah Al-Qur’an adalah persoalan yang ingin dijelaskan oleh penelitian ini. Pendekatan linguistik dimanfaatkan untuk menjelaskan; 1) cara baca (act of reading) dalam menerjemahkan Al-Qur’an dan 2) praktik menerjemahkan Al-Qur’an yang dilakukan guru-guru terjemah Al-Qur’an . Dengan metode etnografis, penelitian ini menjelaskan horizon pandang guru-guru terjemah dalam membaca referensi: QT danTQK untuk pengembangan pembelajaran terjemah Al-Qur’an. Dalam menerjemahlan Al-Qur’an termasuk TQK, sejumlah tantangan akan menghadang para guru. Tantangan ini muncul mengingat bahasa Al-Qur’an (bahasa Arab) berbeda dari bahasa Indonesia. Setiap bahasa memiliki keistimewaan gramatikanya sendiri-sendiri. Secara kultural dan natural, setiap bahasa mengembangkan sistem konvensi dan arbitrasinya masing-masing yang pasti berbeda satu denganbahasa-bahasa yang lain. Maka sesungguhnya praktik TQK adalah upaya menjembatani perbedaan tersebut
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