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1
Kholid, Abd. "Pemikiran Nasr Hâmid Abû Zayd tentang Fiqh al-Ta’wîl wa al-Tafsîr". MUTAWATIR 4, n. 1 (10 settembre 2015): 34. http://dx.doi.org/10.15642/mutawatir.2014.4.1.34-52.
Abstract (sommario):
<p>Abû Zayd was born on july 1, 1943 in a village called Tanta, the provincial capital of al-Gharbîyah, Egypt. Abû Zayd is very concerned with the study of the Koran. Several important works were written <em>al-Ittijâh al-‘Aqlî fî al-Tafsîr: Qad</em><em>îyat al-Majâz ‘ind al-Mu‘tazilah al-Wasat</em><em>îyah</em> and <em>Naqd al-Khit</em><em>âb al-Dînî</em>. intellectual adventure Abû Zayd peaked when he wrote a short treatise as one of the main requirement professor appointment at the university of Cairo. Abû Zayd has given the feel of a more powerful, though that’s not easily penetrate the fortress-establishment of religious understanding which is wrapped in the name of Islam. The most obvious influence of Abû Zayd’s thought is in epistemology level of reviewing and interpreting the Koran. Which has been much less touched by classical interpreter.</p>
2
Rahman, Zakia Fikriyah. "SURAT AL-LAHAB DALAM STUDI ANALISIS STILISTIKA". TSAQOFIYA Jurusan Pendidikan Bahasa Arab IAIN Ponorogo 2, n. 2 (30 settembre 2020): 108–28. http://dx.doi.org/10.21154/tsaqofiya.v2i2.32.
Abstract (sommario):
Alquran as a holy book that full of aesthetic elements, needs to be proven with a linguistic approach. Stylistics, one of the linguistic approaches, is able to explain the relationship of language with its artistic function and meaning, as well as showing the use of language in a text, especially in the phenomenon of deviation and language preferences, in order to obtain special effects and certain meanings. Surah al-Lahab is the material object in this paper and stylistics is the formal object. Surah al-Lahab was chosen in this study because it contains a unique and interesting language style to be discussed and studied from the perspective of stylistics, both in aspects of phonology, morphology, syntax, semantics and imagery. This research is a type of qualitative research. This paper aims to identify and describe aspects in stylistic studies in order to get a perfect understanding of surah al-Lahab. The results of this study are 1) surat al-Lahab has aesthetics of perfect linguistic style, both from sounds, words and sentences, 2) the selection of flosive consonant sounds that are more than the fricative sounds, conforms to the meaning contained in this letter, 3) according to the morphological, syntactic, and semantic aspects, it is found that there are deviations or preferences in the form of words, words or sentences that make surah al-Lahab has its own special meaning, 4) Surat al-Lahab contains the building elements of beauty, namely majâz and jinâs.
3
Rohman, Abdul, Ahmad Jalaluddin Rumi Durachman e Eni Zulaiha. "Menelisik Tafsir Al-Jâmi’ Li Ahkâm Al-Qurân Karya Al-Qurthubi: Sumber, Corak dan Manhaj". Jurnal Kawakib 3, n. 2 (30 dicembre 2022): 95–108. http://dx.doi.org/10.24036/kwkib.v3i2.70.
Abstract (sommario):
This article discusses the special way (manhaj) from the book of interpretation of al-Jâmi' li ahkâm al-Qurân by Al-Qurtubi. The purpose of this paper is to find out what sources are used as references by al-Qurtubi, how the style of his interpretation is and how the special way (manhaj khâsh) adopted by Al-Qurtubi in implementing his interpretation. The writing of this research will be based on literature review or library research, using qualitative methods. The main source (primary) that is used as reference material is the book of interpretation of al-Jâmi' li ahkâm al-Qurân by Imam Al-Qurtubi, while the additional (secondary) source is derived from the books of interpretation of the Qur'ran and other relevant books with the topic of discussion. This research is exploratory research. The results obtained are that the sources of al-Qurtubi's interpretation are the Qu'ran, the sunnah of the Prophet, the opinions of Sahabah and the opinions of tabi'in, the history of asbâb an-nuzûl, Arabic poems, qiraat, opinions of madzhab scholars, books of interpretation of previous scholars. , such as the works of Az-Zujaj, ma'ânî al-qurân; Abu Ubaidah, majâz al-qurân; Al-Harasi, ahkâm al-qurân; and others. In addition, Al-Qurtubi also quotes from the books of hadith, such as the nine books (kutub at-tisáh); Sunan books, Musnads, and also the Maghazi books. The style of interpretation is fiqhi interpretation and there are ten khâsh manhajs taken by Al-Qurtubi in his commentary book.
4
Noor, Muhammad Syamsudin. "MAJAZ MURSAL DALAM SURAH AL-BAQARAH". Jurnal Al-Maqayis 6, n. 1 (12 settembre 2014): 45. http://dx.doi.org/10.18592/jams.v1i2.133.
Abstract (sommario):
AbstrakMajaz diklasifikasikan menjadi dua, yaitu majaz lughawy dan majaz aqliy. Selanjutnya majaz lughawy terbagi menjadi dua yaitu istiarah dan mursal. Surah Al-Baqarah sebagai surah terpanjang dalam Al-Quran banyak sekali mempergunakan majaz dalam ungkapan-ungkapannya. Baik majaz itu berupa istiarah, majaz mursal ataupun majaz aqliy. Majaz Mursal ialah kata yang disengaja digunakan untuk menunjukkan selain arti aslinya karena melihat persesuaian yang bukan penyerupaan serta adanya pertanda yang menunjukkan untuk tidak menghendaki makna aslinya. Dikatakan pula bahwasanya majaz ini dinamakan mursal karena terlepasnya dari ikatan (taqyid) dengan persesuaian khusus, tetapi majaz ini mempunyai persesuaian-persesuaian yang banyak dibandingkan dengan istiarah yang hanya mempunyai satu persesuaian yaitu musyabbah (perserupaan).Kata Kunci: Majaz Mursal, Qarinah, alaqah
5
Mulloh, Tamim, Ade destri Deviana e Abdul Latif. "تحليل أنواع المجازفي سورة البقرة". 'ARABIYYA: JURNAL STUDI BAHASA ARAB 12, n. 01 (25 luglio 2023): 209–28. http://dx.doi.org/10.47498/arabiyya.v12i01.2008.
Abstract (sommario):
Majaz adalah lafal yang dipergunakan bukan pada makna aslinya dikarenakan adanya suatu hubungan (alaqah) serta tanda atau indikator (qarinah) yang mengalihkan pemahaman seseorang untuk sampai kepada makna aslinya. Majaz menjadi bagian keindahan kata yang terdapat pada bahasa Indonesia juga. Penelitian ini menselaraskan majaz bahasa Arab dengan bahasa Indonesia, untuk memudahkan pemahaman pelajar dalam mempelajari majaz, terutama mahasiswa. Analasisi ini dilakukan pada Surah Al Baqarah yang memiliki ungkapan-ungkapan majaz yang bukan makna aslinya. Penelitian ini menggunakan data merujuk pada kitab kitab tafsir dan balaghah untuk mengetahui makna asli ungkapan tersebut. Penelitian ini bertujuan untuk mengetahui ayat-ayat yang memuat majaz dan jenis majaz dalam surah Al-Baqarah. Penelitian ini menggunakan pendekatan kualitatif dengan analisis konten. Hasil Penelitian menunjukkan ada 29 Majaz dengan jenis majaz aqli Majaz aqli (antropomorfisme) ada 2, Majaz mursal (metonimia) ada 3, majaz mursal bi al alaqah (sinekdok) ada 4, Isti’arah tashrihiyyah wa maknawiyyah (metafora) ada 15, isti’arah tabi’iyyah (personifikasi) ada 2, dan Isti’arah tamtsiliyyah wa al-akhar ada 5.
6
Murdiono, Murdiono, Lailatul Mauludiyah, Muhamad Amin e Renat Sarimov. "The Existence of Majaz Mursal in Surah Al-Baqarah from the Perspective of ‘Ilmu Al-Bayan". Izdihar : Journal of Arabic Language Teaching, Linguistics, and Literature 5, n. 1 (29 aprile 2022): 35–44. http://dx.doi.org/10.22219/jiz.v5i1.18682.
Abstract (sommario):
This study analyzed Majaz mursal contained in Surah Al-Baqarah according to Bayan Science Perspective. Majaz mursal is part of majaz lughawi which discusses the use of lafazd not for its original meaning because there is alaqah which is in addition to likeness and there is also currynah that blocks understanding with the meaning of haqiqi (original). Research methods are libraryresearch, and data analysis techniques that use qualitative descriptive analysis techniques. The result of this study is that "Majaz mursal in surat Al-Baqarah there are sixteen verses, namely Majaz Sababiyah is in verse 55, Musabbabiyah is in verses 174, 235, Majaz Juziyyah is found in verses 43, 112, 115, 125, 144, 177. Kuliyyah is found in verses 50, 19, Majaz I'tibaru ma'kana is not found in surat Al-Baqarah, Majaz I'tibaru maa yakuunu is found in verses 17, 49, 230, Majaz Mahaliyyah is found in verse 9, Majaz Haliyyah is found in verse 81, and Majaz Aliyah is not found in Surah Al-Baqarah.
7
Yarno Eko Saputro. "HAKIKAT DAN MAJAZ". Al-Ihda' : Jurnal Pendidikan dan Pemikiran 16, n. 1 (23 febbraio 2022): 604–9. http://dx.doi.org/10.55558/alihda.v16i1.49.
Abstract (sommario):
akikat adalah suatu lafas yang digunakan menurut asalnya untuk maksud tertentu.Sedangkan Majaz adalah suatu lafad yang digunakan untuk menjelaskan suatu lafad padaselain makna yang tersurat di dalam nash atau teks, karena adanya persamaan atauketerkaitan baik antara makna yang tersurat di dalam teks maupun maksud yangterkandung di dalam teks tersebut Keterkaitan-keterkaitan yang menjadi syaratpenggunaan Hakikat dan Majaz seperti: Adanya keserupaan, menamakan atau memaknaisuatu lafad sesuai, menamakan sesuatu sesuai dengan takwil, menamakan atau memaknaisesuatu sesuai dengan kekuatan, menjelaskan maksud suatu keadaan denganmenyebutkan tempatnya, dan menyebutkan sebab dari suatu hal
8
Hidayat, M. Riyan, e M. Yusril Fuadi. "ajaz Al-Qur’an: Sebuah Diskursus Berfikir Dalam Pendidikan Islam". Al-Dzikra: Jurnal Studi Ilmu al-Qur'an dan al-Hadits 16, n. 2 (31 dicembre 2022): 219–38. http://dx.doi.org/10.24042/al-dzikra.v16i2.11745.
Abstract (sommario):
AbstractUnderstanding the figurative meaning of majaz al-Qur'an in the context of ulum al-Qur'an entails some effort. The author will explore allusions from the majaz in terms of meaning and wisdom. The position of majaz al-Qur'an differs from that of the discourse on proverbs, which deals with concrete examples. Therefore, this study explains how the position of majaz influences the cognitive development of its readers from the perspective of educational psychology. Furthermore, this study also explores the educational value of majaz al-Qur'an. The author employs a qualitative approach with descriptive analysis to address the concern mentioned above. The findings of this study lead to features of the formation of thought in terms of educational psychology in general and the complete meaning of educational values in particular.Keywords: Education; Majaz Al-Qur'an; Psychology; Thinking.AbstrakPembahasan majaz al-Qur’an dalam studi ulum al-Qur’an membutuhkan usaha yang keras dalam memahami makna kiasannya. Kiasan-kiasan dari majaz tersebut akan penulis telusuri makna serta hikmahnya. Posisinya majaz al-Qur’an berbeda dengan diskursus Amsal yang membahas secara kongkrit tentang permisalan. Selanjutnya, untuk mengungkap hal tersebut maka tulisan ini akan memaparkan bagaimana posisi majaz mampu membentuk konstruksi berfikir pembacanya melalui perspektif psikologi pendidikan lalu bagaimana nilai pendidikan yang terkandung dalam majaz al-Qur’an. Kemudian, untuk menjawab kegelisahan diatas maka penulis menggunakan metode kualitatif dengan deksriptif-analisis. Hasil penelitian ini selanjutnya mengarah pada aspek-aspek pembentukan berfikir yang ditinjau dari disiplin psikologi pendidikan secara umum dan secara spesifik terkandung di dalamnya makna yang penuh dengan nilai-nilai pendidikan. Kata Kunci: Berfikir; Majaz Al-Qur’an; Pendidikan; Psikologi.
9
Nawafi, Moh Muhtador. "EKSISTENSI MAJAS DALAM ALQUR'AN SEBAGAI KHAZANAH KEILMUAN ISLAM". Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 14, n. 2 (20 dicembre 2017): 239. http://dx.doi.org/10.22515/ajpif.v14i2.481.
Abstract (sommario):
Amin Alkhulli was mapping out the qur’anic studies into two big themes, dirasat ma hawl Alquran dan dirasat fi Alquran nafsih. From this classification could be seen that majaz as part of the second studies. Majaz was categorized by Alkhulli as part of the Qur’anic text grammatical structure. Making the qur’anic text as an object of the study, therefore the existence of majaz will give various discourses. The linguistic theory gave two perspectives on this, first stated that Alqur’an was not contended majaz, because majaz indicated to have the untruth content, whereas it was impossible for Alquran to give the improper information. Second, majaz was existed inside the qur’anic texts, because it was indicating the elegant and high expression of language. Here is the focus of this article, wherein besides of becoming part of the qur’anic text, majaz was also becoming Islamic studies discourses.
10
Nasir, Abu. "Haqiqah dan Majaz dalam Kaitanya dengan Ta’wil". Reslaj : Religion Education Social Laa Roiba Journal 6, n. 3 (29 novembre 2023): 1655–66. http://dx.doi.org/10.47467/reslaj.v6i3.5612.
Abstract (sommario):
One of the problems in the study of haqiqah and majaz involves the field of language and literature. In the field of Arabic language and literature studies, there is a branch of science, called Balaghoh Science, whose topic of study is haqiqah and majaz as written in this article. Balaghoh science is one of the tools to comprehensively understand the Qur'an, Al-Hadith, Arabic texts or expressions, both from the perspective of lafadz and its meaning. In addition, this science is also closely related to other sciences, including ushul fiqh, tafsir, hadith, tasawwuf, and so on. Understanding haqiqah and majaz is very important in understanding Arabic texts and expressions, especially understanding the Qur'an and Al-Hadith. In Quranic studies, the concepts of haqiqah and majaz are closely related to the issue of ta'wil. Basically, haqiqi expressions do not require ta'wil, while majazi expressions require ta'wil, which is the transfer of outer meaning to inner meaning, namely the meaning behind the apparent, based on rational justifications, taking into account the context and linguistic rules. The writing in this article uses qualitative research methods with a literature study approach. The sources of data for this paper are taken from books, books, and other sources related to the discussion. This article tries to discuss briefly about haqiqah and majaz in relation to ta'wil. Therefore, some of the discussions review: the concept of haqiqah, majaz, and ta'wil; classification of haqiqah; classification of majaz; haqiqah and majaz in the problem of ta'wil; and haqiqah-majaz and ta'wil, between bayani and 'irfani.
11
Nasir, Abu. "Haqiqah dan Majaz Dalam Kaitannya dengan Ta'wil". Reslaj: Religion Education Social Laa Roiba Journal 6, n. 5 (1 aprile 2024): 2160–71. http://dx.doi.org/10.47467/reslaj.v6i5.1047.
Abstract (sommario):
One of the problems in the study of haqiqah and majaz involves the field of language and literature. In the field of Arabic language and literature studies, there is a branch of science, called Balaghoh Science, whose topic of study is haqiqah and majaz as written in this article. Balaghoh science is one of the tools to comprehensively understand the Qur'an, Al-Hadith, Arabic texts or expressions, both from the perspective of lafadz and its meaning. In addition, this science is also closely related to other sciences, including ushul fiqh, tafsir, hadith, tasawwuf, and so on. Understanding haqiqah and majaz is very important in understanding Arabic texts and expressions, especially understanding the Qur'an and Al-Hadith. In Quranic studies, the concepts of haqiqah and majaz are closely related to the issue of ta'wil. Basically, haqiqi expressions do not require ta'wil, while majazi expressions require ta'wil, which is the transfer of outer meaning to inner meaning, namely the meaning behind the apparent, based on rational justifications, taking into account the context and linguistic rules. The writing in this article uses qualitative research methods with a literature study approach. The sources of data for this paper are taken from books, books, and other sources related to the discussion. This article tries to discuss briefly about haqiqah and majaz in relation to ta'wil. Therefore, some of the discussions review: the concept of haqiqah, majaz, and ta'wil; classification of haqiqah; classification of majaz; haqiqah and majaz in the problem of ta'wil; and haqiqah-majaz and ta'wil, between bayani and 'irfani.
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Murdiono, Murdiono, Muhamad Amin e Hadi Nur Taufiq. "Majaz Isti’arah in Qur’an Surah Al-Baqarah: A Balaghah Science Perspective Based Analysis". Buletin Al-Turas 28, n. 1 (31 marzo 2022): 77–90. http://dx.doi.org/10.15408/bat.v28i1.20843.
Abstract (sommario):
This study examined the Majaz Isti'arah contained in the Qurán Surah (Q.S) Al-Baqarah accord-ing to the Perspective of Balaghah Science. Majaz isti'arah wasa part of the majaz lughawi which discussed the use of a word that was not in its real sense. The study relied on verbal data in the form of Quranic verses taken from Q.S Al-Baqarah through carefully reading to identify Majaz isti'arah. The identified Majaz isti'arah were qualitatively in accordance with Balaghah science perspective. It was done by balaghah scholars to get the most appropriate interpretation. The study found out that in Q.S. Al-Baqarah has 19 verses of Majaz Isti'arah. They were distribut-ed into Majaz Isti'arah tasrihiyah with nine verses, namely Q.S. Al-Baqarah (2): 7, 16, 41, 49, 138, 143, 168, 175, 187, and Isti'arah makniyah with nine verses, namely Q.S. Al-Baqarah (2): 9, 27, 74, 81, 93, 250, 256, 257, 259; Isti'arah thaba'iyyah there with 15 verses, namely In Q.S. Al-Baqarah (2): 7, 16, 27, 41, 49, 74, 81, 93, 143, 168, 175, 187, 250, 257, 259; Isti'arah Tamstsili-yah, with two verses, namely, Q.S. Al-Baqarah (2): 138, 266; and Isti'arah ashliyah with two verses, namely Q.S. Al-Baqarah (2): 138, 256. The data illustrates the existence of the isti'arah majaz which cannot be separated in understand-ing the Qur'an in particular. Q.S. Al-Baqarah. Therefore, this study suggests the need to explore the science of balaghah and further research on other suras in the Qur'an.
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Hj Zakaria, Gamal Abd Nasir, Abu Hassan Abdul, Mohd Zaki Abd Rahman e Wahibah Twahir @ H.Tahir. "Seni Majaz Dalam Bahasa Melayu: Analisis Berdasarkan Ilmu Balaghah Arab". Pendeta Journal of Malay Language, Education and Literature 11, n. 1 (10 giugno 2020): 18–32. http://dx.doi.org/10.37134/pendeta.vol11.1.2.2020.
Abstract (sommario):
Makalah ini bertujuan membincangkan seni majaz dalam bahasa Melayu berdasarkan kerangka ilmu balaghah Arab. Perbincangan ini penting kerana sehingga kini konsep, kategori dan bentuk majaz dalam bahasa Melayu belum tersusun dalam suatu kesatuan ilmu yang jelas dan sistematik khususnya dalam pengajian ilmu retorik. Perkembangan semasa menunjukkan bidang retorik semakin tersisih dalam pengajian linguistik dan kesusasteraan Melayu disebabkan kurangnya inovasi untuk merekayasa disiplin ini agar lebih menampakkan kedinamikan dan kerelevanannya dengan pandangan alam dan budaya Melayu yang tulen. Kajian berbentuk kualitatif dan kontrastif ini menggunakan data seni majaz dari sumber al-Quran dan melihat persamaannya dalam komunikasi penutur Melayu di media massa dan perbualan harian. Dapatan kajian menunjukkan terdapat banyak persamaan berbanding perbezaan antara seni majaz dalam bahasa Arab dan bahasa Melayu. Dapatan ini sekaligus membuktikan potensi besar majaz berdasarkan tradisi Arab ini diperkasakan dalam sistem retorik Melayu sebagai pembaharuan terhadap retorik tradisi Barat. Keberhasilan meletakkan seni majaz sebagai sebahagian daripada ciri dalam sistem retorik Melayu diharap akan menjadi titik tolak kepada penerokaan ciri-ciri lain dalam disiplin ini supaya nanti akan terhasil satu disipin retorik Melayu versi baharu yang dapat menggambarkan falsafah keindahan bahasa Melayu yang sebenarnya.
14
Afifi, Lu'lu Abdullah, e Edi Komarudin. "Metafora Al-Qur’an: Majaz Mursal dalam Surat Asy-Syu’ara’". Jurnal Iman dan Spiritualitas 1, n. 4 (22 novembre 2021): 497–502. http://dx.doi.org/10.15575/jis.v1i4.13815.
Abstract (sommario):
Metaphor in the Qur'an is a form of beauty in the language of the holy book which is one part of literary construction. In addition, it also influences the interpretation. In parrot science it is called majaz. The style of language that puts the meaning of the branch on the original meaning, such as the majaz mursal in the letter Asy-Syu'ara which is meticulously written. The reason for the author to research and study it is, first, the style of majaz influences, expands the meaning of the wording in the Qur'an and understands the meaning desired by Allah Swt. Second, it has implications for translation and interpretation. Third, in the Surah Ash-Syu'ara, Allah Swt uses majaz in the verse of the doom of the previous prophets. Fourth, the verses are interesting both in sentence composition and rhetorically (balāghiyyah). This study uses a descriptive-analytical method of majaz mursal in surah Asy-Syu'ara, using a linguistic approach, especially balagah, by analyzing the verses in the letter, detailing the types of majaz mursal and its 'alāqah, explaining the interpretation and message. From this research, it can be seen, first, in the letter Asy-Syu'ara, there are two majaz mursal in two verses, namely in QS. Ash-Syu'ara: 105 with 'alāqah kulliyah and in QS. Ash-Syu'ara: 208 with 'alāqah mahalliyyah. Second, the two verses depart with different contexts, as well as different themes. In verse 105, regarding Noah's people who denied Noah and the teachings of monotheism. Meanwhile, verse 208 deals with polytheists who reject the Qur'an and ask Allah SWT to hasten the punishment. In addition, the language of majaz is also used in conveying stories as ibrah or lessons. For example in the story of Noah.
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Atabik, Ahmad. "The Discourse of The Qur'anic Metaphors: The Embryo of Theological Sects Disputes in Comprehending the Holy Qur'an". ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, n. 1 (5 luglio 2021): 45. http://dx.doi.org/10.14421/esensia.v22i1.2705.
Abstract (sommario):
This article aims to examine problems related to metaphors (majāz) found in the Qur’an which were debated by scholars of Arabic literatures during the classic times. Majāz, opposed to ḥaqīqah, is a part of the Qur'an language styles which triggers theological debates among its supporters. This article used a qualitative approach, through library research, with a comprehensive and comparative analysis method among supporters of theological sects in understanding the problems of majāz in the Qur'an. The results of this study indicated that the debates on the issue raises three opinions in theological sects; Firstly, the Ẓahirī and Salafi sects reject the existence of majāz in the Qur'an. They refuse the interpretations of things that are not standardized in the text of the Qur'an. Secondly, the Mu'tazilah sect is exaggerated in accepting majāz and attacking other theological sects that are inconsistent with their interpretations of the text. Thirdly, the Ash’arī sect which is more moderate in confirming majāz. The starting point of their debates over majāz in the Qur'an is the difference in analysis and conclusions about the origin of language. The Ẓahirī and Salafi groups conclude that language is solely a gift from God, so there should be no change in terms of meaning. The Mu'tazilah believes that language is an invention and human power, that’s why a word may have more than one meaning. Whilst, the Ash’arī argues that language is indeed a human creativity, but it cannot be denied that God also plays a role in giving human abilities, so there are other possible meanings of a word
16
Syarifah, Nurus. "Pendekatan Majaz Dalam Penafsiran Al-Qur’an". Al Irsyad: Jurnal Studi Islam 1, n. 2 (5 settembre 2022): 79–86. http://dx.doi.org/10.54150/alirsyad.v1i2.89.
Abstract (sommario):
The Qur’an is the holy book of Muslims that was revealed using Arabic, which is very clear and clear. To understand the Qur’an well, of course one must master the Arabic language well. Without it the Qur’an would not be able to be understood. The Qur’an which is summarized in it about monotheism, shari'ah, morals, and so on has various ways of conveying meaning called the Qur’anic language style, one of which is majaz. The existence of the majaz approach in conveying meaning through the interpretation of the Qur’an has various types, stages of emergence and development, and no less important are the problems and controversies of majaz in the interpretation of the Quran which will be discussed in this paper. This research ia an analytical descriptive study. The conclusion of this study is the majaz approach in interpretation of the Qur’an is worthy of attention given because the many divions of majaz and the relationship between the true meaning (the meaning of haqiqi) and the untrue meaning (the meaning of majazi).
17
Mangka, Jahada. "Hakikat dan Majaz dalam Qawaidh Tafsir". Nukhbatul 'Ulum 3, n. 1 (22 dicembre 2017): 255–64. http://dx.doi.org/10.36701/nukhbah.v3i1.20.
Abstract (sommario):
The discourse of hakikat and majaz has always been the subject of study related to various disciplines, especially Arabic and the study of the Qur'an, which is still intense to discuss. In the Qur'an, there is a considerable number of verses containing lafadz majaz, with various forms and meanings. This can be seen in the reviewing of the verse texts from various aspects of language and tafsir (interpretation). This occurs due to several indicators that can influence the shift of a lafadz from its hakikat (literal) meaning to the meaning of majaz (metaphorical). Its differences from hakikat have been discussed by the scholars in which the differences refer to a point of its use. The result of the study will be able to contribute in the understanding of the differences of both hakikat and majaz especially in the Qur’aninterpretation discipline.
18
Murdiono, Murdiono, Ahmad Fatoni e Renat Sarimov. "Stylistic of The Qur’an: The Existence of Majaz Mursal I’tibar Ma Kana". Jurnal Al Bayan: Jurnal Jurusan Pendidikan Bahasa Arab 13, n. 2 (10 luglio 2021): 338–52. http://dx.doi.org/10.24042/albayan.v13i2.8851.
Abstract (sommario):
The existence of majaz mursal i'tibar ma kana in the Qur'an has proven the use of majaz style of language in the Qur'an which underlined that the Qur’an cannot be separated from majaz. The study of the Qur'an will cause the ambiguity in meaning and even fatal mistakes if balaghah approach (majaz) is not used. The data of this research were obtained from the Qur'an and the opinions of several Balaghah experts, such as Abu Ubaidah and Az-Zamakhsyary as the source of information in this study. Semantics was also used in this research, which was analyzing the meaning of the verses of the Qur'an which were classified as majaz i'tibar ma kana. The research results showed that there were 12 verses in the Qur'an including majaz mursal i'tibar ma kana which were found in the different verses, such as surah Al-Baqarah verse (2): 234, surah An-nisa verse (4): 2, surah An-nisa verse (4) 12, surah Al-Rahman verse (55): 56, surah Al-Kahfi verse (28): 47, surah Al-Hujarat verse (49): 9, surah: An-Naml verse (27): 87, surah Fussilat verse (41): 21, surah Thaha verse (20): 74, surah Nuh verse (71): 26-2, surah Ad-Dhukhan (44) verse: 47,48 49. So, there must be a meaningful figure of speech (metaphor) in understanding the verses of the Qur'an and there was no ambiguous meaning. Therefore, this study suggested the need to explore the science of balaghah as one of the tools of science in understanding the Qur'an implicitly.
19
Shah, Mustafa. "The Philological Endeavours of the Early Arabic Linguists: Theological Implications of the tawqīf-iṡṫilāh Antithesis and the majāz Controversy (Part II)". Journal of Qur'anic Studies 2, n. 1 (gennaio 2000): 43–66. http://dx.doi.org/10.3366/jqs.2000.2.1.43.
Abstract (sommario):
The concluding part of the article pursues the theoretical arguments which relate to the tawqīf-işṭilāḥ debate on the origin of language and the intricate link with the concept of majāz. The article attempts to show how the question of the origin of language was imported into the controversy relating to the resort to metaphor and figurative language in the exegesis of the Qur'an and Prophetic dicta. Moreover, there was concern in some quarters that religious doctrines were being articulated through a veneer of metaphorical language. Some theologians had, in presenting a hypothesis for the existence of tropical expressions in the idiom of Arabic, referred to the concept of işṭilāḥ to justify their arguments, whilst tawqīf al-lugha was adduced to counter such reasoning. The religious significance of the issue is highlighted by Ibn Taymiyya who advances the thesis that the evolved concept of majāz was expressly formulated at a posterior juncture in the development of the Islamic tradition. He vociferously argues that a developed concept of majāz was insidiously exploited by those with preconceived theological motives. The article shows why Ibn Taymiyya had to discard the perceived sacrosanct doctrine of tawqīfal-lugha in order to refute theoretically the concept of majāz. This also meant that for scholars of the same view as Ibn Taymiyya, the aesthetic features associated with the device of majāz were summarily disregarded. Nevertheless, a concept of majāz was explicitly endorsed as an indisputable feature of the Arabic language by a majority of scholars.
20
Abdullah, Nasimah, Saifulah Samsudin e Nor Fatihah Suliman. "Masalah Semantik dalam terjemahan Majāz Mursal al-Quran: analisis terhadap hubungan Musabbab". al-Irsyad: Journal of Islamic and Contemporary Issues 6, n. 1 (15 giugno 2021): 508–22. http://dx.doi.org/10.53840/alirsyad.v6i1.145.
Abstract (sommario):
Terdapat pelbagai jenis unsur figuratif dalam al-Quran dan pakar bidang linguistik Arab menamakannya majāzī. Majāz Mursal merupakan salah satu daripada unsur figuratif yang merujuk kepada kaedah penggunaan perkataan yang maknanya berlainan daripada makna sebenar dan mempunyai hubungan tidak setara dengan kata iringan (qarīnah) yang dapat dilihat atau disebut di dalam ayat. Hubungan antara maksud asal dengan maksud dikehendaki bukan berunsurkan penyerupaan, tetapi mengandungi hubungan kemaknaan. Ini bermakna majāz mursal mengalami perubahan semantik yang perlu ditafsirkan dengan jelas agar maksud sebenarnya dapat disampaikan dengan tepat ke dalam bahasa sasaran. Penulisan ini bertujuan menganalisis terjemahan ayat al-Quran yang mengandungi majāz mursal ke bahasa Melayu untuk melihat kesepadanan maksud sebenar yang terdapat dalam mesej al-Quran dengan teks sasaran. Kajian ini hanya tertumpu kepada hubungan kesan atau akibat (musabbab). Kajian ini adalah kajian kepustakaan dan bersifat kualitatif kerana mengguna pakai kaedah analisis kandungan dalam menganalisis terjemahan gayabahasa majāz mursal. Dua teks terjemahan al-Quran oleh Mahmud Yunus dan Abdullah Basmeih dijadikan korpus kajian untuk melihat pendekatan yang digunakan oleh kedua-dua teks tersebut. Sembilan ayat al-Quran yang mengandungi majāz mursal daripada kategori hubungan musabbab dipilih untuk dianalisa. Untuk mengukur ketepatan dan kesepadanan mesej bahasa sumber dengan bahasa sasaran, pentafsiran kitab-kitab tafsir dan kitab ulum al-Quran yang muktabar dirujuk seperti al-Kashshāf karya al-Zamakhsharī, al-Burhān karya al-Zarkashī, Tafsīr al-Ṭabarī karya al-Ṭabarī, al-Taḥrīr wa al-Tanwīr karya Ibn ‘Āshūr, al-Itqān karya al-Suyūṭī dan al-Tafsīr al-Munīr karya Wahbah al-Zuhailī. Kajian ini mendapati wujudnya terjemahan yang tidak menepati kehendak makna sebenar mesej al-Quran ekoran penggunaan pendekatan secara literal. Justeru, strategi terjemahan lain perlu diguna pakai agar makna sebenar mesej al-Quran dapat disampaikan kepada pembaca sasaran. Walau bagaimanapun, adakalanya majāz mursal boleh diterjemahkan secara literal jika sekiranya tiada kekeliruan pada maksud asal mesej al-Quran.
21
Mohamad Hussin, Ahmad Arifin Sapar e Mat Taib Pa. "Majāz Mursal Dalam Amthāl Rasulullah (S.A.W.)". JALL | Journal of Arabic Linguistics and Literature 1, n. 1 (13 aprile 2022): 61–80. http://dx.doi.org/10.59202/jall.v1i1.370.
Abstract (sommario):
Kajian ini merupakan kajian teks yang menfokuskan kepada elemen majāz mursal dalam beberapa amthāl yang dipetik daripada sabdaan Rasulullah (S.A.W.). Kajian ini bertujuan untuk melihat kesan penggunaan elemen majāz mursal dalam nas berkaitan. Dalam melakukan analisis ini, empat amthāl yang dipetik daripada hadis Rasulullah (S.A.W.) diambil sebagai bahan kajian. Fokus kajian ialah perkataan dan ungkapan yang terdapat dalam nas kajian yang mengandungi elemen majāz mursal. Kajian mendapati pertuturan Rasulullah (S.A.W.) kaya dengan elemen majāz mursal dengan pelbagai hubungan. Penggunaan elemen ini menyumbang kepada perluasan makna, bersifat mengemukakan gambaran boleh nampak kepada golongan sasaran di samping mampu menjelaskan makna dengan sejumlah perkataan yang sedikit.
22
Afandi, Zamzam. "MAJĀZ: MESIN KREATIF “TA’WI>L IDEOLOGIS” MU’TAZILAH". Adabiyyāt: Jurnal Bahasa dan Sastra 9, n. 2 (31 dicembre 2010): 201. http://dx.doi.org/10.14421/ajbs.2010.09201.
Abstract (sommario):
One of the complex problems in Arabic semantics is the dichotomy of haqiqah and majāz (proper speech vs. figurative speech). This research aims to study the problem in Mu’tazili school, an Islamic school of speculative theology that flourished in the cities of Basra and Baghdad, both in present-day Iraq, during the 8th–10th centuries. The perspective of this school, which absolutized the unity and oneness of God, brought a consequence that Allah is ontologically different and categorically distinct from nature, humans, and material causality and the Qadīm (the Eternal). Any other than Allah, then, is transient or created, including Allah’s kalām or words. From this perspective, Mu’tazili school built their linguistics foundation, including lafadz and its meaning as well as the theory of philosophic dichotomy and majāz. The notion of majāz has been used to overcome the problems of interpretation of Qur’anic verses, which was categorized as mutasyābihāt, known only by Allah. In other words, besides its critical views, majāz, by Mu’tazili school, was a meaning producer of a text, especially the sacred one. This was in accordance their theological point of view, which was also their world of view or ru’yah kauniyah.
23
Mukhtar, Ma’had, e Nasr El-Din Ibrahim Ahmed Hussein. "الوصف في المجاز العقليّ القرآنيّ ودلالاته / Description in al-Majāz al-ʿAqliy As Found in Some Qurʾānic Instances and Its Significant". مجلة الدراسات اللغوية والأدبية (Journal of Linguistic and Literary Studies) 9, n. 3 (3 ottobre 2018): 187–208. http://dx.doi.org/10.31436/jlls.v9i3.654.
Abstract (sommario):
ملخص البحث:
يهدف هذا البحث إلى تحليل الوصف الوارد في شواهد قرآنيّة على طريقة المجاز العقليّ مُحاوِلاً إبرازَ ما له من دلالاتٍ ندرك بها المعاني العميقة للمجاز القرآني على وجه الخصوص، وبلاغة القرآن الكريم بصورة عامّة. والمراد بالوصف هنا وصف شيء بشيء آخر بطُرُق عديدة مثل الصّفة والموصوف نحو يوم عاصف، وإسناد شيء إلى عامله نحو هو آثم قلبه، والإضافة مثل أرذل العمر وغيرها. ولتحقيق هذا الهدف، يسير البحث على المنهج الوصفي التّحليليّ. ومن نتائج البحث: يحمل الوصف الوارد في المجاز العقلي القرآني دلالات إضافية تأتي بطريقة ضمنيّة. ولا تحصل هذه الدّلالات في التّعبير الحقيقي. وإجلاء هذه الدّلالات مـمّا يزيدنا فهماً لمعاني كتاب الله الحكيم ويُظهر لنا كون المجاز العقلي وسيلة من وسائل البيان القرآني البليغ.
الكلمات المفتاحيّة: الوصف-الأنواع--الدلالات -المجاز العقلي -شواهد قرآنيّة.
Abstract:
This research aims at analyzing the description contained in the Qurʾānic instances on the method of al-Majāz al-ʿAqliy in order to highlight its significant. Description in this paper means describing something with something else in many ways as known in Arabic syntax. To accomplish this, the research carried out by way of a deductive and analytical study of the description contained in the Qurʾānic instances on the method of al-Majāz al-ʿAqliy. One of the crucial findings of the research is that the description contained in the Qurʾānic verses on the method of al-Majāz al-ʿAqliy conveys additional meanings that come implicitly. Therefore, its occurrences as rhetorical instrument in the Holy Qurʾānic that considered admirable and significant.
Key words: Description - Significant - al-Majāz al-ʿAqliy - Qurānic Instances
Abstrak:
Kajian ini bertujuan menganalisa pernyataan sesuatu sifat yang terdapat di dalam al-Majāz al-ʿAqliy sebagaimana yang terkandung di dalam beberapa contoh ayat al-Qurʾān al-Karīm dan kepentingannya dari sudut makna. Pernyataan sesuatu sifat di sini bermaksud menerangkan sesuatu sifat dengan pelbagai cara sebagaimana yang diketahui dalam sintaks Bahasa Arab. Untuk mencapai matlamat ini, penyelidikan ini dilakukan dengan kajian deduktif dan analisis. Salah satu penemuan penting di dalam penyelidikan ini ialah pernyataan sesuatu sifat yang terdapat di dalam al-Majāz al-ʿAqliy sebagaimana yang terkandung di dalam beberapa contoh ayat al-Qurʾān al-Karīm menyampaikan makna tambahan yang datang secara tersirat. Oleh itu, ia dianggap sebagai instrumen retorik dalam Al-Quran yang sangat penting dari sudut makna.
Kata-kata kunci: Pernyataan Sesuatu Sifat - Kepentingan - al-Majāz al-ʿAqliy - Contoh-contoh Ayat Qurʾān
24
Dyaharah, Sitaresmi. "Al-Majāz fī Khuṭbah Wāṣil ibn ʽAṭā’ al-Manzūʽah al-Rā’: Dirāsah Balāgiyah". JILSA (Jurnal Ilmu Linguistik dan Sastra Arab) 5, n. 2 (29 ottobre 2021): 146–55. http://dx.doi.org/10.15642/jilsa.2021.5.2.146-155.
Abstract (sommario):
Wasil bin Atha 'was one of the pioneers of the Mu'tazilah (80-131 AD) writer who could not pronounce the letter Ra' well because of the plate/lisp. However, the drawback is that it can deliver beautiful and meaningful sermons. As for his famous sermon, he avoided the letter Ra '. Even without any preparation in his sermon he was able to deliver it well and clearly. Without the letter Ra 'in his sermon and without changing its meaning. In this study, the author uses one of the objects of the study of parrot science, namely looking at the beauty of majaz as an approach in discussing "al Majaz fii sermon Washil bin Atho' "al-Manzu'atu al-Ra"". One of the privileges of Washil bin Atho's sermon "al-Manzu'atu al-Ra'" has a balaghoh element, especially in the science of bayan, namely majaz, besides that it has a good uslub arrangement, and there are quotes from the verses of the Qur'an.
25
Mushodiq, Muhamad Agus. "MAJAZ AL-QURAN PEMICU LAHIRNYA ILMU BALAGHAH". An Nabighoh Jurnal Pendidikan dan Pembelajaran Bahasa Arab 20, n. 01 (24 giugno 2018): 45. http://dx.doi.org/10.32332/an-nabighoh.v20i01.1133.
Abstract (sommario):
This study discusses the 'Ali Asyri Zaid’s opinions on the history of Balaghah Science. Given that he has quite different views from his predecessors such as Syauqi Dzaif, al-Maraghi, and so on. On the other hand, balaghah study which is now weakening has become a serious concern for researchers to study balaghah history. In examining Zaid's opinion the researcher uses the theory formulated by Gracia in interpreting texts based on historical aspects and the meaning of texts. Researchers not only describe what Zaid has explained, but also try to interpret what he has described in his work. The results of the study conducted by researchers is the beginning of the emergence of study Balaghah marked by the thrill of kalam scholars in studying the miracles of the Qur'an. miracles that concern the scholars of kalam at that time is majaz Alquran which in fact is one of balaghah studies that have been stable and tend to stagnate in the modern era. According to Zaid the phenomenon of the rise of balaghah is divided into three phases: (1) the emergence phase (an-Nasy'ah) is marked by the Book of Majaz al-Quran by Abu Ubaidah Muammar ibn al-Matsna, (2) the stage of perfection (at-Takammul) Book of an-Nukat fi I'jaz al-Quran by ar-Rumani, and (3) stable phase (al-Istiqrar) characterized by a great scholar Abdul Qahir al-Jurjani who wrote the Book Dalailu al-I'jaz and Asraru al -Balaghah.
26
Gannagé, Emma. "Al‑Kindī on the ḥaqīqa ‑ majāz Dichotomy". Chôra 13 (2015): 173–90. http://dx.doi.org/10.5840/chora20151341.
27
Ibrahim, Syazwan Naim, Mat Taib Pa e Mohammad Seman. "ومضات تفريقية بين التورية والمشترك اللفظي والمجاز". AL-HIKMAH: INTERNATIONAL JOURNAL OF ISLAMIC STUDIES AND HUMAN SCIENCES 6, n. 2 (1 giugno 2023): 80–116. http://dx.doi.org/10.46722/hikmah.v6i2.378.
Abstract (sommario):
ملخص
التورية هي أن يذكر المتكلم لفظا له معنيان؛ معنى قريب غير مقصود ومعنى بعيد هو المقصود. لكن ثمة صعوبة والتباسا في فهم مفهوم التورية هذا لأن بعض البلاغيين يقحم مفهومي المشترك اللفظي والمجاز في التورية حتى يصعب التفريق بين تلك المفاهيم الثلاثة. لذا، يحاول البحث التأكد من مفهوم التورية والفرق بينها وبين المشترك اللفظي والمجاز. ومن ثم، وظف الباحثون مفهوم التورية للحموي (1894م) وفضل حسن عباس (2007م) لتحقيق ذلك الهدف. انتهج الباحثون المنهج الوصفي التحليلي بالرجوع إلى آراء البلاغيين القديمة والحديثة بغية تحقيق الهدف. وقد خلص الباحثون إلى أن التورية تتعامل مع معنيين حقيقيين؛ معنى قريب وبعيد وا لمجاز مع معنيين؛ معنى حقيقي ومجازي وهي تخفي الصلة بين معنييها وليس ذلك في المجاز. ثم كثرة تداول لفظ وقلته تلعب دورا في التورية لا في المجاز والمشترك اللفظي رافد التورية الأساسي. يوصي الباحثون في نهاية البحث بأن يجرى مزيد من بحوث تهتم بدراسة التورية.
Abstract
Al-Tauriyah is a single word uttered by a speaker that has two meanings; closer meaning that is not intended and distant meaning that is intended. However, there is a difficulty in understanding the concept of al-Tauriyah as some Arabic rhetoricians have treated the concept of al-Musytarak al-Lafẓī and al-Majāz as part of al-Tauriyah, leading to a difficulty in discerning between those concepts. Thus, the purpose of this study is to distinguish al-Tauriyah from al-Musytarak al-Lafẓī and al-Majāz. The researchers utilized al-Ḥamawī (1894M) and Faḍl Ḥasan ‘Abbās’s theory of al-Tauriyah (2007M) as a guidance to achieve the objective. The researchers employed a descriptive analytical method generally by referring to classical and modern scholarly opinions of Arabic rhetoricians which further support the theories to achieve the objective. The researchers concluded that al-Tauriyah deals with two real meanings; closer and distant meaning while al-Majāz deals with two meanings; real and metaphoric meaning, al-Tauriyah hides the relationship between its two meanings while al-Majāz does not, frequency of word use plays a role in al-Tauriyah and not in al-Majāz, and al-Musytarak al-Lafẓī is al-Tauriyah’s primary basis. The researchers hope that more research on al-Tauriyah will be carried out.
28
Silviana, Yolanda. "Uslūb al-Bayān fī Syiʽr al-Khamriyāt li Abī Nuwās: Dirāsah Balāgiyah". JILSA (Jurnal Ilmu Linguistik dan Sastra Arab) 5, n. 1 (29 aprile 2021): 68–84. http://dx.doi.org/10.15642/jilsa.2021.5.1.68-84.
Abstract (sommario):
Khamr has been the goal of shi'ir since Jahiliyah era. In Abbasid Period, the majority of the people came from ethical people, lived in luxury and extravagance. So, at this time there were many witty poets, sprees, and drinking khamr hobby. One of the poets who is famous for his Syi'ir Khumriyat is Abu Nuwas. Therefore, the author is interested in examining the beauty of the uslub language style on Syi'ir Khumriyat. The formulation of the problem is studying the themes of Abu Nuwas’s syi'ir stanza and how is Abu Nuwas describes the beauty of khamr in his syi'ir in terms of Bayan, and why is Syi'ir Khumriyat’s Abu Nuwas looks beautiful. In this study, it can be concluded that the themes of Syi'ir Khumriyat’s Abu Nuwas stanzas are numerous. However, the author only quotes part of it. The Uslub used is Uslub Adaby containing Bayan elements which include Tasybih, Majaz Lughawi bil Isti'arah makniyah wa tashrihiyah wa tamtsiliyah, Majaz Mursal, Majaz 'Aqli, and Kinayah. Likewise, the depiction of Syi'ir Khumriyat Abu Nuwas has a strong imagination, amazing parables, and has figurative language in the texts, so it looks beautiful.
29
Mulyadi, Achmad. "HAQÎQÎ- MAJÂZÎ (Teori dan Aplikasi Istinbâth Hukum Islam)". AL-IHKAM: Jurnal Hukum & Pranata Sosial 1, n. 1 (28 settembre 2006): 11–21. http://dx.doi.org/10.19105/al-lhkam.v1i1.2548.
Abstract (sommario):
Terdapat suatu adagium para ulama bahwa nas-nas terbatas dan problem sosial senantiasa terjadi. Persoalannya adalah bagaimana teks syar'i yang terbatas tersebut dapat menyelesaikan persoalan masyarakat yang berkembang. Salah satu yang harus dilakukan adalah berijtihad atau ber-istinbâth baik dengan menggunakan pendekatan kebahasaan, pendekatan makna (konteks) maupun pendekatan singkronistik. Tulisan ini secara deskriptif analitis berusaha mengelaborasi metode istinbâth hukum Islam dengan mengkaji konsep Haqîqî-Majâzi. Kalangan ulama berbeda pendapat dalam penggunaan konsep keduanya, apakah suatu kata dapat digunakan dengan dua makna sekaligus atau tidak. Perbedaan tersebut disebabkan oleh sifat ungkapan majâzi yang tidak transparan. Akibat dari perdebatan tersebut mengakibatkan terjadinya perbedaan hasil istinbâth hukum.
30
Wilda Tamimatul Muna, Wilda Tamimatul Muna, e Muhammad Nuruddin Muhammad Nuruddin. "Haqiqah dan Majaz, serta Penerapannya dalam Al-Qur'an". Al-I’jaz : Jurnal Studi Al-Qur’an, Falsafah dan Keislaman 5, n. 2 (10 gennaio 2024): 51–64. http://dx.doi.org/10.53563/ai.v5i2.98.
Abstract (sommario):
Al-Qur’an merupakan sebuah kitab suci yang diturunkan kepada Nabi Muhammad Saw. dengan cara mutawatir dan menggunakan bahasa arab yang sangat jelas dan indah. Untuk memahami Al-Qur’an dengan baik, tentu saja seseorang itu harus memahami bahasa Arab dengan baik pula. Tidak hanya bahasa Arab, akan tetapi ilmu-ilmu pendukung, seperti ilmu balaghah atau disebut dengan gaya bahasa Al-Qur’an. Maka diperlukan pula untuk bisa memahami Al-Qur’an dengan baik. Dalam menyampaikan makna yang terkandung didalam Al-Qur’an, gaya bahasa yang digunakan sangat bervariatif, meliputi: amthal, qasam, qas}as, jadal, khabar, al-insha’, tashbi>h, isti’arah, haqiqah, majaz, dan sebagainya. Beberapa ayat dalam Al-Qur’an, yang bermakna khusus dan umum. Namun pada kesempatan kali ini, penulis ingin menjelaskan tentang gaya bahasa Al-Qur’an yang difokuskan pada penjelasan tentang haqiqah dan majaz.
31
Azhari, Fadilah Rifqi. "ADAB ṬALAB AL-‘ILMI BERDASARKAN TERJEMAH MODEL INFERENSI PADA KAJIAN MAJᾹZ MURSAL SURAH NUH AYAT TUJUH". ALSUNIYAT: Jurnal Penelitian Bahasa, Sastra, dan Budaya Arab 2, n. 2 (26 maggio 2020): 81–94. http://dx.doi.org/10.17509/alsuniyat.v2i2.24810.
Abstract (sommario):
In studying the Qur’an, we can use a variety of scientific studies as a basis and learn from them. This research aims to show the aspects of bayān majāz mursal knowledge in Surah Nuh verse 7. Translated to the inference model which pays attention to cognitive relevance and communicative, the meaning contained easier to understand. This research is qualitative study with descriptive analysis method. The results of this study are 1) in Surah Nuh verse 7 contains majāz mursal with the type ‘alāqah kulliyyah 2) With the inference model of translation, the verse shows more communicative 3) The study manners can be taken are the student should avoid ignoring the truth, always accept critics and not being arrogant.
32
Ekawati, Ekawati. "Majaz Al-Qur'an dalam Perspektif Sejarah (Studi Perbandingan antara Abi Ubaidah, al-Jahizh dan Qadhi ‘Abdul Jabbar)". Hikmah Journal of Islamic Studies 15, n. 2 (9 marzo 2020): 158. http://dx.doi.org/10.47466/hikmah.v15i2.140.
Abstract (sommario):
The aims of this paper are: (1) to analyze the paradigm of Abi
Ubaidah, al-jahizh and Qadhi ‘Abdul Jabbar about the metaphors
of The Koran from the historical point of view. (2) to interpret
and describe metaphors analytically as one of the aesthetics
of language styles in The Koran. This paper applies qualitative
approach to discuss the problems as well as library research with
comparative and comprehensive analysis method. It means
that to know the paradigm of “mufassir” and metaphors in The
Koran, the writer should know the similarities and differences
among “mufassir' opinions, especially in the interpretation of
controversial verses. To obtain the data of those three “mufassir”
the writer uses historical approach. Abi Ubaidah and al-Farra’
have a great distribution in revealing the secret of the verses in
The Koran, especially the meaning of metaphors. Both “mufassir”
are the pioneers and inspirators of the next followers such as Al-
Jahizh, Ubnu Qutaibah and Al-Qodhi, ‘Abdul Jabbar. The result
of their thoughts will be inherited to the next generation as the
medium of streng their belifs .
Keywords: Majāz, Sejarah, al-Qur’an
Tulisan ini bertujuan untuk (1) mengkaji cara pandang Abi
Ubaidah, al-Jahizh dan al-Qadhi ‘Abdul Jabbar tentang majāz
al-Qur’an ditinjau dari perspektif sejarah. (2) menginterpretasi
atau mendeskripsikan secara analitis tentang Majāz sebagai
salah satu bentuk keindahan gaya bahasa al-Qur’an. Tulisan ini
menggunakan pendekatan kualitatif. Dan untuk membahas
persoalan yang ada dalam penelitian ini, penulis menggunakan
penelitian kepustakaan (library research), dengan pendekatan
metode analisis komprehensif dan komparatif. Artinya, untuk
mengetahui cara bergulirnya pandangan para mufassir tentang
majāz dalam al-Qur’an, terlebih dahulu harus dilihat segi
persamaan dan perbedaan antara dua atau lebih pendapat mereka
pada lafazh atau ayat yang diperselisihkan penafsirannya. Untuk
mendapatkan data mengenai ketiga tokoh tersebut, digunakan
pendekatan sejarah. Abi Ubaidah dan al-Farra’ memiliki andil
yang cukup besar dalam menguak rahasia kandungan susunan
kalimat baik al-Qur’an maupun bahasa Arab dalam pengertian
majāzī-nya. Keduanya merupakan pioner dan pembawa obor
bagi generasi selanjutnya seperti al-Jahizh, Ibnu Qutaibah, dan
Qadhi ‘Abdul jabbar. Hasil dari kedua pemikir tersebut, generasi
selanjutnya dapat menjadikan ta’wīl al-Qur’an sebagai media
memperteguh iman mereka.
Kata Kunci: Majāz, Sejarah, al-Qur’an
33
Mujahid, Ahmad. "TAFSIR AL-QURAN DALAM NASKAH [MAJAZ]: Studi Filologis dan Analisis Isi". Jurnal Ilmiah Ilmu Ushuluddin 11, n. 2 (10 marzo 2016): 129. http://dx.doi.org/10.18592/jiu.v11i2.736.
Abstract (sommario):
In South Kalimantan, the manuscripts on tafsir up to this present were not found. Thetopics were dominated by the sufism and jurisprudence. This fact, actually become thegeneral phenomena in Indonesia. The manuscript was discussed here speak aboutbalaghah knowledge , especially on Majaz. By this manuscript, the writer want tomake a relation between manuscript of non-tafsir and the tafsirs study. Here, thewriter use the filology approach, while for the tafsir, writer analyzed the verses in thetext using the tafsir approach. Actually, the verses were qouted here only five verses, evenit part of the verses. The qouted verses here were examples of the quran than containedthe study of majaz. The explanation of writer on that verses of quran is a tafsiraccording to the writes.
34
Suryantoro, Dwi Darsa, e Ainur Rofiq. "NIKAH DALAM PANDANGAN HUKUM ISLAM". AHSANA MEDIA 7, n. 02 (29 luglio 2021): 38–45. http://dx.doi.org/10.31102/ahsanamedia.7.02.2021.38-45.
Abstract (sommario):
Pengertian nikah itu ada tiga, yang pertama adalah secara bahasa nikah adalah hubungan intim dan mengumpuli , seperti dikatakan pohon itu menikah apabila saling membuahi dan kumpul antara yang satu dengan yang lain, dan juga bisa disebut secara majaz nikah adalah akad karena dengan adanya akad inilah kita dapat menggaulinya. Kedua, secara hakiki nikah adalah akad dan secara majaz nikah adalah Wat’un (hubungan intim) sebalinya pengertian secara bahasa, dan banyak dalil yang menunjukkan bahwa nikah tersebut adalah akad seperti yang dijelaskan dalam al-Quran dan Hadist. Hukum perkawinan itu asalnya mubah (boleh), dalam artian tidak diwajibkan tetapi juga tidak dilarang Dengan berdasarkan pada perubahan illatnya atau keadaan masing-masing orang yang hendak melakukan perkawinan, maka perkawinan hukumnya dapat menjadi sunnah, wajib, makruh, dan haram
35
Rustamiy, Salimakhon. "ART OF UZBEK FOLK PROVERBS". CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 04, n. 05 (1 maggio 2023): 38–40. http://dx.doi.org/10.37547/philological-crjps-04-05-09.
Abstract (sommario):
The article is dedicated to clarifying the artistic features of Uzbek folk proverbs. It is based on the active use of art such as iyjoz, ruju', kinoya, ishtiqoq, tazod, muqobala, majoz, which serve to strengthen and emphasize the meaning of folk proverbs.
36
al-Maunah, Rif’ah. "Uslūb al-Majāz wa Asrāruhū fī Qaṣīdah Maulid al-Dībaʽī". JILSA (Jurnal Ilmu Linguistik dan Sastra Arab) 4, n. 1 (21 gennaio 2022): 71–91. http://dx.doi.org/10.15642/jilsa.2020.4.1.71-91.
Abstract (sommario):
Maulid al-Diba’i adalah kitab fenomenal yang sangat terkenal di kalangan umat Islam. Kitab ini berisi syair-syair pujian kepada Rasulullah Swt. yang dibaca secara rutin oleh hampir seluruh umat Islam termasuk masyarakat muslim Indonesia. Di tanah Jawa, pembacaan Maulid al-Diba’i telah menjadi tradisi dan budaya yang telah mengakar. Maulid al-Diba’i dibaca di berbagai acara seperti pesta pernikahan, acara khitanan dan berbagai acara adat serta dalam acara perayaan hari-hari besar Islam. Sebagai sebuah karya sastra yang berisi syair-syair madah kepada Rasulullah, tentu kitab ini memiliki nilai estetik dan sastrawi yang sangat tinggi. Dengan menggunakan metode deskriptif kualitatif, serta berangkat dari kajian ilmu balaghah, artikel ini mencoba menganalisis kitab Maulid al-Diba’i dari unsur-unsur majaz yang terkandung di dalamnya, berikut pula rahasia-rahasia dan bias makna yang diberikannya.
37
Ulin Nuha, Muhammad Afthon, e Nurul Musyafaah. "Majaz Isti'arah Analysis Terms of Mulaim in Arabic Oral Perspective". LISANUDHAD: JURNAL BAHASA, PEMBELAJARAN DAN SASTRA ARAB 9, n. 2 (24 dicembre 2022): 164. http://dx.doi.org/10.21111/lisanudhad.v9i2.8909.
38
Nurul Mivtakh, Balkis Aminallah. "Arabic Language Neologism on the Field of Technology in al-Akhbar Newspaper". Izdihar : Journal of Arabic Language Teaching, Linguistics, and Literature 2, n. 1 (4 ottobre 2019): 17. http://dx.doi.org/10.22219/jiz.v2i1.7553.
Abstract (sommario):
This study aimed to investigate Arab neologism in the field of technology in the al-Akhbar newspaper. Al-Akhbar newspaper is considered representative if it is used as a material object in research relating to the neology of the word technology. The perspective used in this study was morphological studies. The neologism theory is divided into five types and fifteen rules, including 1) phonetic neologism, which consists of: a) ibdal; b) al-qalbu al-makani; c) al-tamasul; d) al-tabayun; e) al-idqham. 2) morphological neology, which consists of: a) al-isytiqaq; b) al-naht; c) al-tarkib; d) al-mu‘jamah. 3) neologically semantic, which consists of: a) majaz; b) literal speech. 4) neological spontaneity, which consists of: a) al-irtijal haqiqi; b) al-irtijal al-itba‘. 5) borrowing neology, which consists of: a) dakhil; b) mu‘arrab. The results obtained from this study are that the al-Akhbar newspaper uses many patterns: 1) morphological neology, namely isytiqaq, at-tarkib. 2) semantic neology, namely majaz, literally tarjamah. 3) loan neology, namely ad-dakhil and mu’arrab.
39
Fahmi, Muhammad Danial, e Mohamad Yusuf Ahmad Hasyim. "THE DEVELOPMENT OF METAPHOR AND SCIENTISTS OPINION ABOUT ITS EXISTENCE IN ARABIC AND AL-QURAN AL-KARIM / تطور المجاز وآراء العلماء عن وجوده في اللغة العربية والقرآن الكريم". Lughawiyah: Journal of Arabic Education and Linguistics 5, n. 1 (30 giugno 2023): 39. http://dx.doi.org/10.31958/lughawiyah.v5i1.9305.
Abstract (sommario):
This study aims to determine the metaphor’s development and scientists opinion about its existence in Arabic and Al Quran. Studying metaphor in rhetoric discourse is important because it is related to Al Quran's stylistic and metaphor is a part of it. It is undeniable that metaphor evolved from the beginning of its emergence. Furthermore, experts argued on the existence of metaphor. The type of this research was literature review. The data in this research were obtained from relevant references. The results indicate that metaphor is part of language use. The first person to use metaphor was Abu Ubaidah Muammar Al Mutsanna. This term was developed by Al Jurjani who classified metaphor into majaz lughawi and majaz aqliy. Experts also argued on the existence of metaphor in Al Qur’an and Arabic. According to some of them, metaphor is not entirely included in the Qur’an.. Others claim that metaphor appears in the Qur'an and Arabic. Because the existence of metaphor is particularly significant in the meaning of language, the researcher choose the majority opinion that metaphor can be found in the Qur'an and Arabic.
40
Modarressi, Hossein. "Some Recent Analyses of the Concept of majāz in Islamic Jurisprudence". Journal of the American Oriental Society 106, n. 4 (ottobre 1986): 787. http://dx.doi.org/10.2307/603537.
41
Ramadhan, Mufti. "PENERAPAN KAIDAH KEBAHASAAN TERHADAP PENETAPAN NASAB ANAK (PERSPEKTIF HAKIKAT DAN MAJAZ)". Al-Falah: Jurnal Ilmiah Keislaman dan Kemasyarakatan 19, n. 1 (31 marzo 2019): 58–71. http://dx.doi.org/10.47732/alfalahjikk.v19i1.81.
42
Eni Zulfa Hidayah. "Al-Majaz Fī Qashīdati al-Hubbi Bilā hudūdi Li Nizar Qabbani". MUHIBBUL ARABIYAH: Jurnal Pendidikan Bahasa Arab 2, n. 1 (30 giugno 2022): 31–47. http://dx.doi.org/10.35719/pba.v2i1.38.
Abstract (sommario):
This study discusses about the metaphor in Qasidah al Hubb bila hudud written by Nizar Qabbani, a contemporary poet from Syria. He has many literary works. One of which is a poem / qasidah with the title Qasidah al Hubb Bila Hudud. The choice of phonemes and words strung together in a poem with its beauty both in terms of sentences and meanings which are enriched with the privilege of the message within to express his love for his lover which is then conveyed through some interesting metaphors to study. And the theory used by the researcher is Ullman's theory involves anthropomorphic metaphors, metaphors from concrete to abstract, and synesthetic metaphors. The approach used by the researcher is qualitative descriptive with the type of research literature study. The Data were collected from document review and the data analysis using content analysis method. The data in this study is the metaphor in Qasida al Hub Bila Hudud by Nizar Qabbani. The results of this study show that there are three types of metaphors in Qasidah al Hubb Bila Hudud, namely anthropomorphic metaphor, metaphor from concrete to abstract, and synesthetic metaphor. The message that the poet wanted to convey from his poem in some verses, “You will always appear in my eyelids like a flock of doves, and the kind of feeling will never change in my heart, in my mind, in my body, in my belief, so I will use all of those as a bridge to reach my religion." It shows that how much we love someone we should make it as a means to achieve the love and will of the Almighty owner of the love, Allah SWT.
43
Thabrani, Ach. "NADZAM DALAM I’JAZ AL QURAN MENURUT ABDUL QAHIR AL JURJANI". Al Mi'yar: Jurnal Ilmiah Pembelajaran Bahasa Arab dan Kebahasaaraban 1, n. 1 (22 aprile 2018): 1. http://dx.doi.org/10.35931/am.v1i1.80.
Abstract (sommario):
Mengkaji al Qur’an dari aspek sastra tidak dapat dilepaskan dari i’jaz al Qur’an itu sendiri. Diawali oleh Abu Ubaidah Mu’ammar ibn al Matsna (w.210 H) yang menulis buku judul Majaz al Qur’an kata majaz ini yang pertama kali digunakan dalam sejarah kajian balaghah. Kajian ini sangat berkaitan dengan dsiplin ilmu balaghah yang meliputi al Bayan, al Ma’ani dan Badi’, bahkan ilmu sharaf dan ilmu nahwu. Tujuan dari penelitian ini adalah: (1) mengetahui biografi Abdul Qahir al Jurjani dan sejarah pemikirannya tentang i’jaz al Qur’an ditinjau dari teori struktur bahasa; (2) mengungkap teori Nadzam dalam i’jaz al Qur’an menurut Abdul Qahir al Jurjani beserta contohnya dalam al Qur’an. Penelitian ini menggunakan Kualitatif deskriptif analitis dengan literatur Kajian Pustaka. Hasil Penelitian adalah: (1) Abdul Qahir al Jurjani seorang pakar nahwu, ahli ilmu kalam dan bermadzhab asy’ary dengan pemikirannya melalui konsep an-nadzm. (2) Teori Nadzm menyatakan: (a) Al-Qur’an mengandung mukjizat dari aspek balaghah; (b) Kemukjizatan al-Qur’an terletak struktur atau susunan kebahasaan; (c) Karakteristik dan Essensi Nadzm dalam al-Qur’an tertuang pada hubungan antara lafazh dan makna yang tampak pada bait-bait syair yang mengikuti wazan dan kaidah arûdh.
44
Sukamta, Sukamta. "Debate on Muhkamât and Mutasyahabihat A Study of Quraish Shihab’ Thought". Sunan Kalijaga: International Journal of Islamic Civilization 5, n. 1 (30 marzo 2022): 11. http://dx.doi.org/10.14421/skijic.v5i1.1218.
Abstract (sommario):
The current paper is dedicated to examine Quraish Shihab’s views on Muhkamât and Mutasyahabihat. The method applied in this study is critical analysis by comparing various reference of his works. I am interested in this topic because it is related to the Qur’anic Studies. I found that not all muhkamat verses are disputed, some of them remained clear. In the discussion around the texts of the mutasyabihat, Quraish Shihab did not mention the views of sufi thought such as Ibn Arabi who used the 'irfani’s perspective. In addition, his study of mutasyabihat verses related to God's attributes and deeds can be found deeper in other works, by using an intertextual analysis. It is found that Quraish Shihab did not relate majaz when he discussed it. The majaz style in the Qur'an, among others, is used to expand the function of the language description, to accommodate as many ideas or meanings as possible, by giving a picture or imagination in such a way as to be understood by man, as a being to whom the Qur'an is derived. Since the verses are addressed to humans to understand, the symbols used also in the form of language understood by humans.
45
Ismail Ageng Hutomo, Muhammad, e Cahya Edy Setyawan. "تحليل المجاز المرسل على موضوع الحب والمرأة في ديوان الشعر أشهد أن لا امرأة إلا أنت لنزار قباني". ALLAIS Journal of Arabic Language and Literature 1, n. 2 (30 dicembre 2022): 96–110. http://dx.doi.org/10.22515/allais.v1i2.6114.
Abstract (sommario):
The formulation of the problem in this thesis is how to use the types and meanings of the mursal figure of speech contained in the poem asyhadu alam roata ila anti. The purpose of this study is to find out how the types and meanings of the mursal figure of speech are used in the poem asyhadualam roata ila anti.
This research uses the type of library research. The researcher used the primary data source of Nizar Qabbani's diwan ashhadu alam roata ila anti. The method used in this study is a descriptive stylistic qualitative method. In this study, researchers used the technique of collecting data documentation. And use the reading persistence technique in the data validity technique.
The researcher found several sentences containing majaz mursal in Nizar Qabbani's diwan ashhadu alam roata ila anti as many as sixty-two sentences. Then this majaz is divided into eight parts, namely kulliyah-juz'iyyah, sababiyyah-musabbabiyyah, i'tibar ma kaana-i'tibar maa sayakuunu, haaliyyah-mahalliyah. As for kuliyyah there are five sentences and juz'iyyah four sentences. As for sababiyyah six and musabbabiyyah twenty sentences. As for i'tibar maa kana there are two sentences and i'tibar maa sayakuunu two sentences. The haaliyyah is nine and the mahalliyyah is fourteen sentences
46
Noy. "Did the Arabic Lexicographers Invent <em>Majāz</em>?" Journal of the American Oriental Society 141, n. 4 (2021): 803. http://dx.doi.org/10.7817/jameroriesoci.141.4.0803.
47
Mustapha, Tajdin. "Al-Majaz Between The Conventional And The Rational Approaches To The Language". Journal of Human Sciences 2012, n. 02 (1 gennaio 2012): 154–83. http://dx.doi.org/10.12785/jhs/20120205.
48
Stetkevych, Jaroslav. "The ʿAyniyyah of Abū Dhuʾayb al-Hudhalī: The Achievement of a Classical Arabic Allegorical Form". Journal of Arabic Literature 51, n. 3-4 (20 agosto 2020): 273–324. http://dx.doi.org/10.1163/1570064x-12341413.
Abstract (sommario):
Abstract This paper aims to examine the renowned Early Islamic elegy, the ʿAyniyyah of the Mukhaḍram poet Abū Dhuʾayb al-Hudhalī in two respects. First, it examines the poem as an entirely unconventional example of a Classical Arabic elegiac poem (rithāʾ) in terms of its thematic structure of introductory lament to the poet’s dead sons followed by three panels: the onager, the oryx and knightly combat. It concludes that the tragic endings of all three panels constitute a dramatic inversion of the triumphal outcomes of such thematic panels in the pre-Islamic qaṣīdah in a manner that reflects al-Jāḥiẓ’s structural insights into the semantic functions of the animal panels in both elegy and qaṣīdah. Second, the paper explores the allegorical aspect of the thematic sections of the poem, the elegiac lament and the three tragic panels, in order to argue that they are a key to understanding the allegorical dimensions of such panels in the Early Arabic qaṣīdah tradition. The paper next explores Arabic critical terminology for the Western term “allegory,” such as tamthīl, umthūlah and majāz, only to conclude that none of them are adequate. Building especially on ʿAbd al-Qāhir al-Jurjānī’s proper understanding of majāz, the paper finally proposes a new etymologically and semantically sound neologism as an Arabic critical term for allegory: umjūzah.
49
Nursida, Ida. "Majaz dalam Novel al-Ajnihah al-Mutakassirah (Sayap-sayap Patah) Karya Khalil Gibran". Alfaz (Arabic Literatures for Academic Zealots) 6, n. 02 (19 dicembre 2018): 161. http://dx.doi.org/10.32678/alfaz.vol6.iss02.1320.
Abstract (sommario):
Karya sastra merupakan produk masyarakat dalam bidang kebudayaan. Sastra merupakan saksi budaya yang dapat terus dikembangkan. Kehadiran sastra di tengah perkembangan teknologi merupakan tantangan besar, di mana sastra harus dapat memberi jalan inspirasi buat kehidupan yang nyata. Sastra harus dapat memberi jalan lurus bagi kemanusiaaan. Selain itu, sastra pun dapat memberi jalan bagi manusia untuk memperoleh konsep kehidupan karena sastra memberi dan menyodorkan karya yang bernilai yang tidak sedikit mengandung makna kebenaran. Tokoh Penyair Cinta dan Novelis asal Libanon, Khalil Gibran melahirkan banyak karya yang menorehkan banyak inspirasi begitu indah bagi para pembacanya di seluruh belahan dunia. Bahasa nya yang indah dan pilihan diksi yag kuat pada novel dan puisinya benyak diteliti oleh peminat sastra, salah satunya novel al-Ajihah al-Mutakassiroh, yang di dalam nya terdapat banyak bahasa-bahasa bersayap yang dapat ditelisik secara semiotik dan bahasa figurative atau majaz isti’arah dalam pendekatan Stilistika Balaghiyah.
50
Bosmediano Ramirez, Jhon Lenner, J. B. Ruiz Ramírez, Luis Gómez Puerta, Cesar Miguel Gavidia, Pedro Mayor e Katherina Alicia Vizcaychipi. "Equinococosis neotropical en Cuniculus paca (Linnaeus 1766) y Dasypus novemcinctus (Linnaeus 1758), en la cuenca alta del Río Itaya, Perú". Revista Veterinaria 34, n. 2 (28 novembre 2023): 1–6. http://dx.doi.org/10.30972/vet.3427037.
Abstract (sommario):
Echinococcus vogeli origina la Equinococosis Neotropical Poliquística, enfermedad zoonótica emergente en países tropicales de Centro y Sur América. Su ciclo natural está adaptado a una relación predador–presa representado principalmente por el perro de monte (Speothos venaticus) y el majaz (Cuniculus paca), que es una de las especies silvestres más consumidas en la Amazonia. El objetivo de este trabajo fue evaluar la frecuencia de E. vogeli en majaces cazados para consumo personal por pobladores de la cuenca alta del Río Itaya, en la Amazonía peruana. Durante el periodo 2016-2017, cazadores de subsistencia de las comunidades de Melitón Carbajal, Luz del Oriente, 28 de Enero y Nueva Villa Belén realizaron la colecta de hígados y pulmones de 36 majaces y el hígado de un armadillo de nueve bandas, (Dasypus novemcinctus). Se realizaron análisis parasitológicos, que incluyó descripciones macroscópicas, microscópicas y morfometría. El 13,5% (5/37) de los mamíferos silvestres colectados (majaz n=4; armadillo de nueve bandas n=1) presentaron masas poliquísticas en hígado, con ganchos rostelares de protoescólices compatibles con E. vogeli. Este trabajo aporta al conocimiento ecoepidemiológico de nuevos registros sobre la distribución de E. vogeli y confirma el primer registro de E. vogeli en armadillo de nueve bandas en la Amazonia peruana, reforzando la necesidad de concientizar, prevenir, monitorear, controlar y ampliar la búsqueda de la equinococosis neotropical y otras zoonosis en fauna silvestre y en poblaciones humanas en coexistencia, desde el enfoque de “Una Salud”.