Ar Rosyad : Jurnal Keislaman dan sosial humaniora
Ar Rosyad : Jurnal Keislaman dan Sosial Humaniora (e-ISSN: 2964-9498) is peer-reviewed journal published biannually by Islamic Religion Institute of Hasanuddin Pare Kediri. The focus discussion of this journal is highlighting aspect related to the interaction of humanity and Locality. The journal is published biannually in Juny and December each year This journal is an open access journal which means that all content is freely available without charge for the user or his/her institution. Users are allowed to read, download, copy, distribute, print, search, or link to the full texts of the articles, or use them for any other lawful purpose, without asking prior permission from the publisher or the author. This is in accordance with the BOAI definition of open access.
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<![CDATA[KODIFIKASI RASM AL-QUR’AN (Sebuah Tinjauan Historis): KODIFIKASI RASM AL-QUR’AN (Sebuah Tinjauan Historis) ]]>
<![CDATA[Abshor, M. Ulil]]>
<![CDATA[ AR-ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v1i2.603
<![CDATA[The Qur'an couldn't be separated from the series of event and history of revelation bestowed on the Prophet. This matter is the reason for the difference in the writing of the Qur'an and the Hadis of the Prophet. The Qur'an at the era of the Prophet still had many sahabat who memorized the Qur'an, and at that time it had not been recorded and saved regularly in one Mushaf, still in the form of stone chip, date fronds and so on. but along with the events of the Yamamah war and many memorizers of the Koran died on the battlefield, the Messenger of Allah advised that there should be a delegation to collect the writing of the Qur'an into one mushaf. In writing the Koran led by Zaid Ibn Thabit, the method of collecting and writing the Qur'an was born. The writing of the Qur'an which we now know as Rasm al-Qur'an is called Rasm Uthmani. The Rasm Uthmani became an irreversible part of the Al-Qur'an Mushaf. Because of the accuracy of the verses of the Qur'an that have been agreed upon, the mutawatir history includes all verses that are not mansukh al-tiwalah. Then remove all writing that is not part of the verses of the Qur'an His writing include (al-Akhruf al-Sab'ah), as the Qur'an was revealed. The verses are as we can read in the verses that are arranged in the Qur'an today. The majority of scholars are of the opinion that Rasm Ottoman is tauqifi. Some scholars say that Rasm Ottoman is isthilahi, or the ijtihad of the companion.]]>
<![CDATA[MENCIUM MUSHAF AL-QUR’AN DALAM TRADISI MASYARAKAT MUSLIM: SEBUAH TRANSMISI DAN TRANSFORMASI: MENCIUM MUSHAF AL-QUR’AN DALAM TRADISI MASYARAKAT MUSLIM: SEBUAH TRANSMISI DAN TRANSFORMASI ]]>
<![CDATA[Liyna Nabilata, Lub]]>
<![CDATA[ AR-ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v1i2.606
<![CDATA[This paper tries to explain how the phenomenon of kissing the Mushaf of the Qur'an in the tradition of Muslim society. One of the cultural behaviors of the Muslim community is kissing the Koran after reading it or when getting a manuscript of the Koran in an obsolete (less respectable) place. This also applies to the yellow books (turats). This phenomenon is seen through the perspective of reception theory. In this realm the Qur'an is at a practical stage, namely how the theological side of the Qur'an is able to give birth to a unique practical form in the Al-Qur'an tradition, people have the belief that the Qur'an is the word of God which is qadim. In this phenomenon, transmission and transformation are found. As for the transmission of the reception of kissing the Mushaf of the Qur'an, it came from fiqh literature and adab al-Qur'an, the next transmission of which was to kiss the Mushaf of the Qur'an in the era of the companions, as was done by the companion of Ikrimah bin Abu Jahal. The transformation process is found in the form of the background and the purpose of kissing the Al-Qur'an Mushaf which is also related to the object.]]>
<![CDATA[Hyperbola Style In Nizar Qabbani “Asyhadu An Lā Imraata Illa Anti” : Hyperbola Style In Nizar Qabbani “Asyhadu An Lā Imraata Illa Anti” ]]>
<![CDATA[mawarida, Hanim]]>
<![CDATA[ AR-ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v1i2.607
<![CDATA[This study discusses the problem of the language style used in the poem "Asyhadu An Lᾱ Imraata Illa Anti" by Nizar Qabbani. This study aims to describe the form of words in a poem entitled "Asyhadu An Lᾱ Imraata Illa Anti" by Nizar Qabbani, which has several language styles, especially hyperbolic language styles. This research uses descriptive qualitative analysis methods. Data analysis is carried out through several stages, namely literature studies by reading, recording, and identifying on the lines of poems that contain language styles. The results of this study show that the author uses several forms and types of hyperbolic language styles in his poems. The hyperbolic stylistics are known in the use of verbs, nouns, and adjectives of its stanzas. Moreover, there are also found several pusi stanzas expressed with quantitative hyperbolic language styles and qualitative hyperbolic language styles.]]>
<![CDATA[MAQASID Al-SHARI’AH SEBAGAI PENDEKATAN PENAFSIRAN AL-QUR’AN : MAQASID Al-SHARI’AH SEBAGAI PENDEKATAN PENAFSIRAN AL-QUR’AN ]]>
<![CDATA[Zamroji, Muhamad]]>
<![CDATA[ AR-ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v1i2.608
<![CDATA[In developing of Qur'anic interpretation, the main problem of meaning is concerned with the two basic principle, namely the universality (generality) of the text al-'ibra>h bi umum al-alfaz bi khusus al-sabab which is based on the bayani reasoning of the text and the particular meaning (specificity) of the text (al-'ibrah bi umum al-sabab la bi khusus al-alfaz which is based on contextual reasoning of the text known as the contemporary interpretation approach . As an alternative, there needs to be a new rule in the interpretation of the Qur'an, namely (al-'ibrah bi maqasid al-shari'ah), which in its interpretation adheres to the purpose of establishing an understanding of verses by law. Therefore, the verses of the Koran must be understood in terms of moral messages or maqasid al-shari'ah. This is what became known as al-tafsir maqasid al-shari'ah (interpreting the Koran using the maqasid al-shari'ah approach). So the maqasid al-shari'ah doctrine is an effort to uphold maslahah as an essential element in legal objectives so that it colors the more progressive activities of interpreting al-Qur'anic texts. It is this academic reason that makes the writer try to discuss the steps of maqashid sharia which are connected with the basis of maslahah interconnectivity. From the explanation above it appears that al-maqas}id which is an axiology of Islamic law has been brought to the realm of epistemology so that it becomes an independent scientific discipline. This maqas}id al-shari'ah is able to engage in dialectic with the problems of contemporary law that are always developing.]]>
<![CDATA[TEORI HERMENEUTIKA PAUL RICOEUR DALAM MEMAHAMI TEKS AL-QUR’AN: TEORI HERMENEUTIKA PAUL RICOEUR DALAM MEMAHAMI TEKS AL-QUR’AN ]]>
<![CDATA[Miftahun Najib, Muhammad]]>
<![CDATA[ AR-ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v1i2.609
<![CDATA[Based on hermeneutics’ history, it is known that Paul Ricoeur brings hermeneutics into activities of interpreting and understanding texts (textual exegesis). According to Ricoeur, who is a professor of philosophy at Nanterre University, “Basically the whole philosophy is an interpretation to interpretation.” He agrees with Nietzsche that “Life itself is an interpretation. If there emerges plurality of meanings, interpretation is needed”. To study the hermeneutics of interpretation of Paul Ricoeur, we do not need to trace its root to the previous growth of this study. Richard E. Palmer even places Ricoeur’s hermeneutics separated from other previous similar studies, like the hermeneutics of sacred-book interpretation theory, hermeneutics of philology method, hermeneutics of linguistic understanding, hermeneutics of human science foundation (Geisteswissenschaften), and hermeneutics of dasein phenomenology.]]>
<![CDATA[TINJAUAN AL-QUR’AN TERHADAP KESETARAAN GENDER DALAM PEMBAGIAN WARISAN (STUDI ANALISIS PADA SURAH AL-NISA AYAT 11) ]]>
<![CDATA[Ruslan, Muhammad]]>
<![CDATA[ AR-ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v1i2.641
<![CDATA[The Problems among the people never stop at one time. Eventhough these problems have been raised by the scholars of the Salaf. Just like a few years ago there was a lot of talk about the difference in the heritage provisions of 2/1 for boys and girls which was considered unfair by feminists. Starting from this problem, the author took the initiative to thoroughly discuss how according to the Qur'an, and whether the 2/1 distribution can be said to be fair. The focus and purpose of this research is to find out the Qur'anic perspective on gender equality in heritage distribution, and to find out the forms of justice for gender equality in inheritance distribution. The type of research used in this study is included in content analysis with a library research approach. The result of this study indicate that: The distribution of inheritance determined by the Qur'an in surah al-Nisa' Verse 11 (Li al-dzakari mitslu hadd al-untsayain) for sons and daughters includes a distribution that is not equal because the distribution the heritage listed in Nisa surah Verse 11 (Li al-dzakari mitslu hadd al-untsayain) sons get a 2/1 share or in other words boys get twice the share of girls. The fair distribution of 2/1 is due to several things, including the burden on sons is greater and sons are obliged to provide their wealth to their family]]>
<![CDATA[KODIFIKASI RASM AL-QUR’AN (Sebuah Tinjauan Historis): KODIFIKASI RASM AL-QUR’AN (Sebuah Tinjauan Historis) ]]>
<![CDATA[Abshor, M. Ulil]]>
<![CDATA[ AR ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.55148/arrosyad.v1i2.603
<![CDATA[The Qur'an couldn't be separated from the series of event and history of revelation bestowed on the Prophet. This matter is the reason for the difference in the writing of the Qur'an and the Hadis of the Prophet. The Qur'an at the era of the Prophet still had many sahabat who memorized the Qur'an, and at that time it had not been recorded and saved regularly in one Mushaf, still in the form of stone chip, date fronds and so on. but along with the events of the Yamamah war and many memorizers of the Koran died on the battlefield, the Messenger of Allah advised that there should be a delegation to collect the writing of the Qur'an into one mushaf. In writing the Koran led by Zaid Ibn Thabit, the method of collecting and writing the Qur'an was born. The writing of the Qur'an which we now know as Rasm al-Qur'an is called Rasm Uthmani. The Rasm Uthmani became an irreversible part of the Al-Qur'an Mushaf. Because of the accuracy of the verses of the Qur'an that have been agreed upon, the mutawatir history includes all verses that are not mansukh al-tiwalah. Then remove all writing that is not part of the verses of the Qur'an His writing include (al-Akhruf al-Sab'ah), as the Qur'an was revealed. The verses are as we can read in the verses that are arranged in the Qur'an today. The majority of scholars are of the opinion that Rasm Ottoman is tauqifi. Some scholars say that Rasm Ottoman is isthilahi, or the ijtihad of the companion.]]>
<![CDATA[MENCIUM MUSHAF AL-QUR’AN DALAM TRADISI MASYARAKAT MUSLIM: SEBUAH TRANSMISI DAN TRANSFORMASI: MENCIUM MUSHAF AL-QUR’AN DALAM TRADISI MASYARAKAT MUSLIM: SEBUAH TRANSMISI DAN TRANSFORMASI ]]>
<![CDATA[Liyna Nabilata, Lub]]>
<![CDATA[ AR ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
Show Abstract
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DOI: 10.55148/arrosyad.v1i2.606
<![CDATA[This paper tries to explain how the phenomenon of kissing the Mushaf of the Qur'an in the tradition of Muslim society. One of the cultural behaviors of the Muslim community is kissing the Koran after reading it or when getting a manuscript of the Koran in an obsolete (less respectable) place. This also applies to the yellow books (turats). This phenomenon is seen through the perspective of reception theory. In this realm the Qur'an is at a practical stage, namely how the theological side of the Qur'an is able to give birth to a unique practical form in the Al-Qur'an tradition, people have the belief that the Qur'an is the word of God which is qadim. In this phenomenon, transmission and transformation are found. As for the transmission of the reception of kissing the Mushaf of the Qur'an, it came from fiqh literature and adab al-Qur'an, the next transmission of which was to kiss the Mushaf of the Qur'an in the era of the companions, as was done by the companion of Ikrimah bin Abu Jahal. The transformation process is found in the form of the background and the purpose of kissing the Al-Qur'an Mushaf which is also related to the object.]]>
<![CDATA[Hyperbola Style In Nizar Qabbani “Asyhadu An Lā Imraata Illa Anti” : Hyperbola Style In Nizar Qabbani “Asyhadu An Lā Imraata Illa Anti” ]]>
<![CDATA[mawarida, Hanim]]>
<![CDATA[ AR ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
Show Abstract
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Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.55148/arrosyad.v1i2.607
<![CDATA[This study discusses the problem of the language style used in the poem "Asyhadu An Lᾱ Imraata Illa Anti" by Nizar Qabbani. This study aims to describe the form of words in a poem entitled "Asyhadu An Lᾱ Imraata Illa Anti" by Nizar Qabbani, which has several language styles, especially hyperbolic language styles. This research uses descriptive qualitative analysis methods. Data analysis is carried out through several stages, namely literature studies by reading, recording, and identifying on the lines of poems that contain language styles. The results of this study show that the author uses several forms and types of hyperbolic language styles in his poems. The hyperbolic stylistics are known in the use of verbs, nouns, and adjectives of its stanzas. Moreover, there are also found several pusi stanzas expressed with quantitative hyperbolic language styles and qualitative hyperbolic language styles.]]>
<![CDATA[MAQASID Al-SHARI’AH SEBAGAI PENDEKATAN PENAFSIRAN AL-QUR’AN : MAQASID Al-SHARI’AH SEBAGAI PENDEKATAN PENAFSIRAN AL-QUR’AN ]]>
<![CDATA[Zamroji, Muhamad]]>
<![CDATA[ AR ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 1 No. 2 (2023): Juni 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
Show Abstract
|
Download Original
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Original Source
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Check in Google Scholar
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DOI: 10.55148/arrosyad.v1i2.608
<![CDATA[In developing of Qur'anic interpretation, the main problem of meaning is concerned with the two basic principle, namely the universality (generality) of the text al-'ibra>h bi umum al-alfaz bi khusus al-sabab which is based on the bayani reasoning of the text and the particular meaning (specificity) of the text (al-'ibrah bi umum al-sabab la bi khusus al-alfaz which is based on contextual reasoning of the text known as the contemporary interpretation approach . As an alternative, there needs to be a new rule in the interpretation of the Qur'an, namely (al-'ibrah bi maqasid al-shari'ah), which in its interpretation adheres to the purpose of establishing an understanding of verses by law. Therefore, the verses of the Koran must be understood in terms of moral messages or maqasid al-shari'ah. This is what became known as al-tafsir maqasid al-shari'ah (interpreting the Koran using the maqasid al-shari'ah approach). So the maqasid al-shari'ah doctrine is an effort to uphold maslahah as an essential element in legal objectives so that it colors the more progressive activities of interpreting al-Qur'anic texts. It is this academic reason that makes the writer try to discuss the steps of maqashid sharia which are connected with the basis of maslahah interconnectivity. From the explanation above it appears that al-maqas}id which is an axiology of Islamic law has been brought to the realm of epistemology so that it becomes an independent scientific discipline. This maqas}id al-shari'ah is able to engage in dialectic with the problems of contemporary law that are always developing.]]>
