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All Journal Religi: Jurnal Studi Islam Empirisma; Jurnal Pemikiran dan Kebudayaan Islam EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM
Zayad Abd. Rahman, Zayad Abd.
Sekolah Tinggi Agama Islam Negeri Kediri
Religion Arts Humanities Education Law, Crime, Criminology & Criminal Justice Social Sciences Other

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ANGELIKA NEUWIRTH: KAJIAN INTERTEKSTUALITAS DALAM QS. AL-RAḤMĀN DAN MAZMUR 136 Rahman, Zayad Abd.
EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 24, No 1 (2015): Al-Qur'an dan Paradigma Tafsir
Publisher : STAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/empirisma.v24i1.12

Abstract

Angelika Neuwirth is a typical Western scientist who contributed to the reviews of the Qur’an through a literary approach. Neuwirth builds her analysis on letters as a whole. In a further development, Neuwirth suggested the use of letters not only in literary approaches, but also in historical ones. For her, a letter is a small unit that stores a communication process from birth; it is also an integral unit that the editor guarantees as a literary text. She understands the Qur’an as a living scripture that reacts to other traditions during its emergence. With the study of intertextuality, the Bible’s influence on the Qur’an is not considered a plagiarism, rather a uniqueness and effectiveness of the Qur’anic messages.Keywords: Studi al-Qur’an, Intertekstualitas, Literatur.
KONSEP UMMAH DALAM AL-QUR'AN (Sebuah Upaya Melerai Miskonsepsi Negara-Bangsa) Rahman, Zayad Abd.
Religi: Jurnal Studi Islam Vol 6, No 1 (2015): April
Publisher : Universitas Pesantren Tinggi Darul 'Ulum (UNIPDU) Jombang Jawa Timur Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (399.15 KB)

Abstract

Ummah disebutkan dalam al-Qur'an 62 kali dalam dua puluh empat surah. 52 bagian itu berbentuk dengan kata tunggal (al-murfad). Al-Qur'an menggunakan istilah ini untuk berbagai makna. Ummah memiliki lebih dari satu makna. Makna umat tida hanya terbatas bagi umat manusia. Lebih dari itu terma ummah juga digunakan untuk menyebut suatu kelompok tertentu seperti agama, waktu atau tempat. Bahkan istilah tersebut juga digunakan untuk menyebut sekawanan burung seperti dalam surah al-An'am (6): 38. Peryataa ini menunjukan bahwa terma ummah tidak hanya memiliki satu makna tetapi lebih luas dari itu. Maka terma ini memberikan cakrawala baru tentang adanya persaudaraan sebagai umat manusia di dunia ini. Tentu saja, artikel ini akan mengekplorasi terma ini sebagai kontra diskursus kelompok yang menggunakan terma tersebut dalam pandangan yang sempit dan eksklusif di alam raya ini.Ummah is mentioned by al-Qur'an 62 times in twenty-four surah. And 52 of part it is shaped with singular mode. Al-Qur'an uses this term with various meanings. Ummah has more than one meaning. The meaning of ummah is not just limited to mankind. More than that ummah term is so used for association of thing like religion, time or place. And moreover to animals like birds in the same manner as surah al-An'am: (6): 36. This statement gives does not have one meaning. But rather it is wider than that. Otherwise, al-Qur'an is using the term in teh fact to explain more than one meaning. In this meaning it illustrates new horizons about the existing of brotherhood as human being in the world. Of course, the article will explrore the term as counter-discourse of groups willing which is using the term in narrow views and exclusive in the nature.
KONSEP UMMAH DALAM AL-QUR'AN (Sebuah Upaya Melerai Miskonsepsi Negara-Bangsa) Rahman, Zayad Abd.
Religi: Jurnal Studi Islam Vol 6, No 1 (2015): April
Publisher : Universitas Pesantren Tinggi Darul 'Ulum (UNIPDU) Jombang Jawa Timur Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Ummah disebutkan dalam al-Qur'an 62 kali dalam dua puluh empat surah. 52 bagian itu berbentuk dengan kata tunggal (al-murfad). Al-Qur'an menggunakan istilah ini untuk berbagai makna. Ummah memiliki lebih dari satu makna. Makna umat tida hanya terbatas bagi umat manusia. Lebih dari itu terma ummah juga digunakan untuk menyebut suatu kelompok tertentu seperti agama, waktu atau tempat. Bahkan istilah tersebut juga digunakan untuk menyebut sekawanan burung seperti dalam surah al-An'am (6): 38. Peryataa ini menunjukan bahwa terma ummah tidak hanya memiliki satu makna tetapi lebih luas dari itu. Maka terma ini memberikan cakrawala baru tentang adanya persaudaraan sebagai umat manusia di dunia ini. Tentu saja, artikel ini akan mengekplorasi terma ini sebagai kontra diskursus kelompok yang menggunakan terma tersebut dalam pandangan yang sempit dan eksklusif di alam raya ini.Ummah is mentioned by al-Qur'an 62 times in twenty-four surah. And 52 of part it is shaped with singular mode. Al-Qur'an uses this term with various meanings. Ummah has more than one meaning. The meaning of ummah is not just limited to mankind. More than that ummah term is so used for association of thing like religion, time or place. And moreover to animals like birds in the same manner as surah al-An'am: (6): 36. This statement gives does not have one meaning. But rather it is wider than that. Otherwise, al-Qur'an is using the term in teh fact to explain more than one meaning. In this meaning it illustrates new horizons about the existing of brotherhood as human being in the world. Of course, the article will explrore the term as counter-discourse of groups willing which is using the term in narrow views and exclusive in the nature.
ANGELIKA NEUWIRTH: KAJIAN INTERTEKSTUALITAS DALAM QS. AL-RAḤMĀN DAN MAZMUR 136 Rahman, Zayad Abd.
EMPIRISMA: JURNAL PEMIKIRAN DAN KEBUDAYAAN ISLAM Vol 24, No 1 (2015): Al-Qur'an dan Paradigma Tafsir
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/empirisma.v24i1.12

Abstract

Angelika Neuwirth is a typical Western scientist who contributed to the reviews of the Qur’an through a literary approach. Neuwirth builds her analysis on letters as a whole. In a further development, Neuwirth suggested the use of letters not only in literary approaches, but also in historical ones. For her, a letter is a small unit that stores a communication process from birth; it is also an integral unit that the editor guarantees as a literary text. She understands the Qur’an as a living scripture that reacts to other traditions during its emergence. With the study of intertextuality, the Bible’s influence on the Qur’an is not considered a plagiarism, rather a uniqueness and effectiveness of the Qur’anic messages.Keywords: Studi al-Qur’an, Intertekstualitas, Literatur.
NU DAN DĀR AL-ISLĀM: SEBUAH KAJIAN TERHADAP KONSTELASI SYARIAT ISLAM DI INDONESIA Rahman, Zayad Abd.; Syamsuri, Ali
Empirisma: Jurnal Pemikiran dan Kebudayaan Islam Vol. 29 No. 1 (2020): Agama dan Budaya Nusantara
Publisher : Prodi Studi Agama-agama Fakultas Ushuluddin dan Dakwah IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/empirisma.v29i1.401

Abstract

This study aims to uncover the concept of dār al-islām and the application of sharia in the context of the state according to Nahdhatul Ulama as one of the traditionalist views. The significance of this research lies in the ways and views of NU that differ from modernist understandings such as the Indonesian Islamic State (NII), even Masyumi in understanding dār al-islām. It cannot be denied, NU is a massive massive religious organization whose thoughts and movements greatly influence the religious dynamics in Indonesia and have an important role in the formalization of formalization of sharia in the body of the state. Methodologically, this research is a library research which is approached with a historical approach. One-way approach is needed because this research takes historical thinking. The data collected draws on the results of the 11th Congress of the NU Congress in Banjarmasin as primary data, while books and other documents become secondary data. The data collected is analyzed for validity through content analysis to create replicable inference. The conclusion of the study is the concept of dār al-islām according to NU does not make Islam as a formal Islamic state that requires the enactment of sharia. However, what is meant by the concept of dār al-islām is a religious term that means wilayat al-islamiyah (Islamic territory) which must be preserved and maintained as a unity as part of the Islamic tradition. So with this concept all Muslims are required to fight and expel invaders from the motherland. The concept of dār al-islām does not want the formalization of sharia or to make the state as an Islamic state as understood by radical schools
Co-Authors Syamsuri, Ali