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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74 Documents
<![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[Pergerakan Islam di Malaysia: Konteks dan Faktor Sejarah ]]>
<![CDATA[Nabil Amir, Ahmad]]>
<![CDATA[ AR ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 2 No. 1 (2023): Desember 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v2i1.770
<![CDATA[Kajian ini bermaksud menyorot sejarah awal perkembangan gerakan Islam di Malaysia sejak zaman kolonial. Ini dilihat dari dua sudut yang penting dan bertumpang-tindih; gerakan islah yang membawa kesedaran nasional dan aspirasi pembaharuan dan tajdid serta pengaruh gerakan anti-penjajah dan kepeloporan politik Islam di rantau nusantara. Ia menghuraikan kesan dan pengaruh gerakan Islam di Malaysia dalam memangkin pembaharuan dan nahdah dalam konteks sosio budaya dan sosio politiknya yang luas. Peranan dan sumbangan yang dicetuskan oleh para pelopor Islam di Malaysia seperti Syed Syeikh al-Hadi, Dr. Burhanuddin al-Helmi, Ustaz Abu Bakar al-Baqir, Syed Muhammad Naquib al-Attas dan sebagainya telah memberikan pengaruh yang signifikan dalam mengilhamkan kebangkitan dan kesedaran wa’y al-Islam yang mendalam. Gerakan Islam yang diprakarsai oleh tokoh-tokoh penting ini memperlihatkan nilai dan falsafah Islam yang ideal dan membuka ruang ijtihad yang signifikan dan segar. Pengaruh pemikiran yang dilontarkan telah mengilhamkan perubahan yang progresif dalam pembentukan masyarakat madani yang inklusif dan gerakan akliah yang dinamik dan mampan. Kajian ini berbentuk kualitatif dari jenis penelitian kepustakaan dan analisis kandungan. Data dikumpulkan berasaskan metode dokumentasi dengan menerapkan kaedah analisis dengan cara sintesis, interpretatif, deskriptif, historis dan komparatif. Penemuan kajian menunjukkan aspirasi dan perjuangan dakwah yang digerakkan telah mencetuskan perubahan yang signifikan dalam memperkukuh kefahaman tauhid dan menegakkan harakat perjuangan, menggilap ruh dan semangat kebebasan, menggerakkan wacana pembaikan dan islah dan Islamisasi ilmu. Kajian ini telah melakarkan sumbangan dan kefahaman yang tuntas tentang sejarah pergerakan Islam yang memberi implikasi terhadap upaya pembaikannya dalam konteks moden dengan menggarap dasar dan halatuju politik dan sosio-budaya yang bermakna secara eksplisit, dan meyakinkan. Kajian ini adalah yang pertama menerapkan pendekatan kualitatif dan kuantitatif dalam menganalisis sejarah pergerakan Islam di Malaysia dan pengaruh serta menifestasinya dalam konteks politik dan agama. Ia menzahirkan ketinggian pengaruh dan idealisme yang meluas yang dibawa dalam tradisi akliah dan peradaban serta upaya penggemblingan kader di semua peringkat.]]>
<![CDATA[TRADISI PEMBACAAN SURAH AL-WAQI’AH Studi Living Qur’an DI PONDOK PESANTREN AL-TANWIRIYYAH AL-ARFIYYAH NGETOS: Studi Living Qur’an DI PONDOK PESANTREN AL-TANWIRIYYAH AL-ARFIYYAH NGETOS NGANJUK ]]>
<![CDATA[Najib, M. Miftahun]]>
<![CDATA[ AR ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 2 No. 1 (2023): Desember 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v2i1.860
<![CDATA[This research discussed the tradition of reciting Surah al-Waqi'ah conducted at Islamic Boarding School (R; pesantren) of al-Tanwiriyyah al-Arfiyyah Mojoduwur, Ngetos, Nganjuk. In this pesantren, all students are required to follow this routine tradition so that they get used to practising it in their daily lives. The purpose of this study is to reveal the objective, expressive and documentary meanings of this Waqi'ah recitation activity by using apraching of Living Qur'an studies. While the method used is a qualitative method with a social approach and descriptive presentation. This study resulted in the following conclusions; the objective meaning of the recitation of surat al-Waqi'ah is a diploma about the Waqi'ah recitation model carried out by Sultanul 'Auliya' Sheikh 'Abdul Qadir al-Jailani. While the expressive meaning of reading Surah al-Waqi'ah is that it can provide relief in times of difficulty, ease in solving problems, smoothness in seeking knowledge and ease in obtaining sustenance. The documentary meaning is that it can make students become disciplined people in religion, and increase faith in depending on Allah SWT.]]>
<![CDATA[KAJIAN EPISTEMOLOGI BARAT Telaah Epistemologi Barat Fenemonelogi Hermeneutika dan Kritis: Telaah Epistemologi Barat Fenemonelogi Hermeneutika dan Kritis ]]>
<![CDATA[Abdul Rohman, Moch]]>
<![CDATA[ AR ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 2 No. 1 (2023): Desember 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v2i1.861
<![CDATA[This paper examined the Western epistemology thought. The theme focuses on Plato to Gonseth thought. The Epistemology that referred in this article, is to think about" how humans acquire knowledge?". From this then appears four types of sect modern western epistemology thought, namely: sect of empiricism, rationalism sect, kantinian sect, sect of positivism. Furthermore, the social positivism sciences developed by Comte leaves serious problems associated with the loss of the role of the subject. This problem being the background of epistemology philosophy appears that by Emund Husserl developed through the phenomenology, Habermas through hermeneutics, and Ferdinand Gonseth through critical theory.]]>
<![CDATA[TRADISI PEMBACAAN SURAT AL-WAQI’AH : Studi Living Qur’an DI PONDOK PESANTREN MAZRO’ATUL LUGHOH PARE KEDIRI ]]>
<![CDATA[Puspitasari, Ria]]>;
<![CDATA[Nailil Muna, Nur]]>
<![CDATA[ AR ROSYAD: Jurnal Keislaman dan Sosial Humaniora Vol. 2 No. 1 (2023): Desember 2023 ]]>
Publisher : <![CDATA[LPPM IAI Hasanuddin Pare-Kediri ]]>
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DOI: 10.55148/arrosyad.v2i1.862
<![CDATA[This article discusses the tradition of reading Surat al-Waqi'ah which is familiarly practiced at the Mazro'atul Lughoh Islamic Boarding School. In this pesantren, all students are required to follow this routine tradition so that they are accustomed to practicing it in their daily lives. By using the study of the Living Qur'an and its approach in the form of analyzing a problem by reviewing it from the point of view of objective, expressive and documentary meanings, this paper draws the following conclusions; first, the tradition of Surah al-Waqi'ah is read regularly every day to motivate readers to get as much fadhilah as possible. Second, the objective meaning of reading the letter al-Waqi'ah, this tradition has been alive and rooted for a long time to make students become pious and pious students. Meanwhile, the expressive meaning of reading surah al-Waqi'ah can provide relief in times of trouble, ease in solving problems, and easy to obtain sustenance. The meaning of the documentary can make students become people who are disciplined in religion, especially those related to God (hablun minallah) and also with fellow human beings (hablun minannas).]]>
