Analisis Makna Kawā’ib dalam Al-Qur’an (Kajian Semantik Toshihiko Izutsu)

The term kawā'ib is mentioned once in the Koran in surah al-Nabā 'verse 33. The term kawā'ib in al-Qur'an and the translation means plump girls. This "plump" translation gives the impression that the Koran uses a vulgar connotation. The purpose of this study is an effort to express the meaning of the term kawā'ib in the al-Qur'an with the semantic approach of Toshihiko Izutsu. This type of research includes library research. To obtain a more precise meaning, the data obtained were interpreted using descriptive analysis and analytic induction. The theory used is the semantics of Toshihiko Izutsu. The principle of Izutsu semantic analysis is to analyze the basic meaning, relational meaning, historical meaning, and weltanschauung. This study resulted in the conclusion that the basic meaning analysis, term kawā'ib in Arabic grammatical is taken from the root word "ka'b" which means something that rises or stands out. The term kawā'ib is the plural of the word "kā'ib" which means a virgin girl with plump breasts. Then the term kawā'ib has a relational meaning: synonyms and antonyms such as al-unṡā, al-nisā`, imra'ah, niswah, hūr, al-fatā, al-rijāl and al-dzakar. In the analysis of historical meaning, the term kawā'ib has the meaning of prominent breasts or plump and virgin breasts. And weltanschauung term "kawā'ib" is a figure of youth in each individual

Makna Istikbār dalam Al-Qur’an: Perspektif Semantik Toshihiko Izutsu

Realitanya banyak orang yang salah memaknai kata istikbār. Ada yang beranggapan bahwa kata istikbār memiliki makna yang sama dengan kata takabbur. Dengan mempertimbangkan seringnya pemakaian kata istikbār dalam kehidupan sehari-hari, dan juga dilihat di dalam Al-Qur’an bermacam bentuk dan ragam Allah mengungkapkan kata istikbār, maka diperlukan pemahaman yang lebih luas dan detail tentang kata istikbār ini. Rumusan masalah dalam penelitian ini adalah apa makna istikbār dalam Al-Qur’an berdasarkan pendekatan semantik Toshihiko Izutsu? Penelitian ini merupakan jenis penelitian library research (kepustakaan). Adapun metode penelitian yang digunakan adalah metode tematik. Berhubung term istikbār merupakan kajian yang berfokus kepada bahasa maka penulis menggunakan pendekatan semantik dengan teori Semantik Toshihiko Izutsu. Berdasarkan hasil penelitian dan analisis dapat disimpulkan bahwa makna istikbār dalam Al-Qur’an berdasarkan teori Toshihiko Izutsu adalah sebagai berikut: 1) Makna dasar dari kata istikbār adalah besar, mulia, agung dan al-ta’azhum, 2) Makna relasional kata istikbār secara sintagmatik adalah enggan, mendustakan, kafir dan berpaling. Sedangkan secara paradigmatik dibagi dua lagi yakni sinonim dan antonim. sinonim dari kata istikbār adalah angkuh dan menyombongkan diri, dan antonim dari kata istikbār adalah rendah hati dan lemah lembut, 3) Makna Historis dari kata istikbār adalah menyombongkan diri, angkuh dan enggan, dan 4) Weltanschauung dari kata istikbār adalah menyombongkan diri

Al-Qur’an sebagai Mantra: Ayat Perisai Diri pada Masyarakat Muslim di Hanjalipan, Kotawaringin Timur

This study aims to explore the use of the Quranic verses as the spiritual shield for the people of Hanjalipan village. This is a qualitative study with an anthropological approach. Data were acquired through observation, interviews, and documentary studies. It was conducted for 3 months, from February to May 2020. The data were analyzed with the living Quran method. The findings of this study lead to the conclusion that the Hanjalipan villagers believe in the Quran not only as the holy book but also as something that has spiritual power and can bring help when it is read. This belief encourages them to make certain verses as the self-shield from various calamities, diseases, and threats.Keywords : Self-shield; Hanjalipan Village; Living Qur’a

Makna Istikbār dalam Al-Qur’an: Perspektif Semantik Toshihiko Izutsu

Many people misinterpret the word istikbar. Some think that the word has the same meaning with takabbur. By considering the frequent use of the word in daily life, and also seeing the various it is expressed in the Quran, a broader and more detailed understanding of the word istikbār is needed. The research problem here is what is the meaning of istikbar in Al-Qur’an based on Toshiko Izutsu’s semantic approach? This is a library research. The method used is the thematic one. Since this study of the term is focused on language, researcher uses the semantic approach and chooses Toshihiko Itsuzu’s semantic theory. The result shows that 1) the basic meaning of istikbar are great, noble, majestic and al-ta’azhum, 2) syntagmatically the relational meaning of istikbar are reluctant, deny, disbelieve and turn away. While paradigmatically the meanings are divided into two, synonym and antonym. Its synonyms are arrogant and bragging, and its antonym are humble and gentle, 3) its historical meaning are bragging, arrogant, reluctant, 4) its weltanschauung is bragging

Surah dan Ayat Amalan Ibu Hamil: Studi Analisis Living Qur’an pada Masyarakat Banjar di Desa Hampalit Kecamatan Katingan Hilir

Village community, Katingan Hilir District, researchers revealed whatsuras and verses were practiced by pregnant women. The formulation of theproblem is what surahs and verses of the Qur'an are practiced by pregnantwomen? What are the motivations that influence pregnant women topractice the suras and verses of the Qur'an? How is the practice inHampalit Village, Katingan Hilir District? This study uses a qualitativemethodology, with data collection methods such as observation, interviews,documentation, and analysis. There are 7 Surahs and 2 Verses of theQur'an which are practiced by pregnant women in Hampalit Village,Katingan Hilir District, namely: 1. Qs. Yusuf /12:1-11. 2. Qs. al-Kahf/18: 1-110. 3. Qs. Maryam/19:1-98. 4. Qs. Luqman/ 31: 1-34. 5. Qs. Yasin/ 36:1-83. 6. Qs. Waqiah/56:1-96. 7. Qs. al-Mulk/67:1-30. 8. Qs Ali Imran verses33-37. 9. Qs al-Insyirah verses 5 and 6. In this surah and verse there arevarious kinds of motivation. Qs. Yusuf so that the child will be handsome,wise, and gentle at heart, Qs. Maryam so that the child will be beautiful,gentle-hearted and facilitated during childbirth, Qs. Luqman to be a piouschild and liked by many people, and Qs. Al-Insyirah to facilitate thedelivery process. As for how to carry out the practice of surahs and versesof pregnant women in the Qur’an, namely at various times, including afterthe Fajr prayer, after the Maghrib prayer, after the Isha prayer, and duringfree time

Tair Ababil : Perspektif Muhammad Abduh dan Wahbah az-Zuhaili

In interpreting “Tair Ababil”, there are many differences in the various narrations regarding the meaning (definition) of Tair Ababil. Some interpret it rationally and some interpret suprational. The problem examined in this article is: what is meant by Tair Ababil in Qur’an, and how do Muhammad Abduh and Wahbah az-Zuhaili interpret the Tair Ababil? The type of research used in this paper is library research using a qualitative approach. The methods used in this research are thematic method (al-dirasah al-maudhu’iyyah) and comparison method (Muqaran) with descriptive-analysis and comparative-analysis data analysis techniques. The authors concludes, in Qur’an, when mentioning birds with lapaz “tair”, the context is birds in general, whereas when mentioning birds specifically, Qur’an will directly mention names such as “guraban” and “hud-hud”. Muhammad Abduh interpreted “Tair Ababil” as flies, mosquitoes and even microbes, which carry smallpox disease while Wahbah az-Zuhaili interpreted “Tair Ababil” as a group of the smallest black birds carrying stones that cause smallpox. Muhammad Abduh and Wahbah az-Zuhaili have differences and similarities in interpreting “Tair Ababil”, differing in the method of interpretation of Muhammad Abduh with ra’yu and Wahbah az-Zuhaili with riwayah. The same in interpreting the intermediary Tair Ababil destroying Abrahah and his troops, namely the spread of smallpox brought by Tair Ababil

The Meaning Of ‘Fata’ In Al-Qur’an (Contextual Approach of Abdullah Saeed)

The purpose of this research was to determine the meaning of ‘Fatā’ in Al-Qur’an using the contextual semantic approach of Abdullah Saeed. This research is qualitative research, specifically  library research. This research used a descriptive-analysis/theme method and contextual semantic approach Abdullah Saeed with four steps,  namely text encounter, critical analysis, meaning for the first recipient, and present meaning.. The result of this research indicated that ‘Fatā’ is repeated ten times in Al-Qur’an. It means ‘the young men/women’. The young women refer to the women who are eligible to be married on terms and conditions and have the competence and eligibility to marry, while the young men refer to the men who are strong against temptation, who dare to fight falsehood, and consistent in aqidah and belief. This can be related to various contexts, such as educational context, social context, economical context, health context, and political context

Gaya Kepemimpinan Kepala Sekolah dan Kecerdasan Emosional Guru: Peninjauan pada Kinerja Guru

Teacher performance can be measured through its role in the world of education which is undergoing continuous change and is influenced by emotional intelligence and the principal's leadership style. The aim of of this reseacrh are: 1) the influence of the principal's leadership style on teacher performance; 2) the influence of teacher emotional intelligence on teacher performance; and 3) the influence of the principal's leadership style and the teacher's emotional intelligence together on teacher performance. This study applies a quantitative procedure using a causal associative approach. The researcher determined 98 private junior high school teachers in Cikedung sub-district, Indramayu district as the research population, as well as the sample in the study. Based on theoretical assumptions and conclusions of data analysis, it can be concluded that both the principal's leadership style (X1) and the teacher's emotional intelligence (X2) have a positive and significant influence on teacher performance (Y). There is a positive and significant effect of principal's leadership style and teacher's emotional intelligence on teacher performance. The magnitude of the influence of the principal's leadership style and teacher's emotional intelligence on teacher performance is based on the results of calculations in the very strong category.Kinerja guru dapat diukur melalui perannya dalam dunia pendidikan yang mengalami perubahan terus-menerus dan dipengaruhi oleh kecerdasan emosional dan gaya kepemimpinan kepala sekolah. Penelitian ini dilakukan dengan tujuan untuk mengetahui: 1) pengaruh gaya kepemimpinan kepala sekolah terhadap kinerja guru; 2) pengaruh kecerdasan emosional guru terhadap kinerja guru; dan 3) pengaruh gaya kepemimpinan kepala sekolah dan kecerdasan emosional guru secara bersama-sama terhadap kinerja guru. Penelitian ini menerapkan prosedur kuantitatif dengan menggunakan pendekatan asosiatif kausal. Peneliti menetapkan 98 guru SMP Swasta di kecamatan Cikedung kabupaten Indramayu sebagai populasi penelitian, sekaligus sampel dalam penelitian. Berdasarkan asumsi teoritis dan kesimpulan analisis data, dapat disimpulkan bahwa, baik gaya kepemimpinan kepala sekolah (X1), maupun kecerdasan emosional guru (X2) memiliki pengaruh positif dan signifikan terhadap kinerja guru (Y). Kesimpulan ini didukung oleh temuan analisis. Terdapat pengaruh positif dan signifikan gaya kepemimpinan kepala sekolah dan kecerdasan emosional guru terhadap kinerja guru. Besarnya pengaruh gaya kepemimpinan kepala sekolah dan kecerdasan emosional guru terhadap kinerja guru didasarkan pada hasil perhitungan pada kategori sangat kuat

Kontekstualisasi Rahmah Dalam Q.S Ar-Rum [30]:21 Terhadap Pasangan Childfree dan Childless

This study examines the contextualization of the term rahmah in surah ar-Rum verse 21 on the issue of childfree and childless to find a broader interpretation. This type of research is qualitative and library research, namely data collection through literature review. Then, the data obtained were analyzed using the descriptive-analysis method, namely describing the data obtained, then analyzed using Fazlur Rahman's Double Movement theory. This research resulted in the finding that childfree and childless can achieve a gracious marriage even though they do not have children because the concept and principle of mercy contained in surah Ar-Rum verse 21 has principles that not only lead to the meaning of children but also other principles, such as the principle of getting calm, peace and harmony, and abstaining from actions that are not pleasing to Allah SWT which can be applied in marriage. On the other hand, to maximize the principles of rahmah, childfree or childless couples can realize it by adopting abandoned children who do not have parents as an alternative to achieving rahmah as a whole.Keywords : Contextualization Rahmah; Ar-Rum:21; Childfree; ChildlessThis study aims to examine more comprehensively the contextualization of mercy towards childfree and childless couples. This type of research uses qualitative-descriptive and library research methods, using Fazlur Rahman's Double Movement Theory. The essence and purpose of pre-Islamic marriages carried out by Arabs at that time were only to fulfill their desires and aim to have children, but when Islam came, everything changed. Islam brings the true nature and purpose of marriage to light by bringing principles as a reference for husband and wife in going through marriage, namely freedom of choice, mawaddah, mercy, trust, and Mu'asyarah bil Ma'ruf. So that it can be drawn the principles of marriage contained in Q.S. ar-Rum verse 21, namely that husband and wife complement each other in fulfilling their respective natures and love each other by giving affection to each other so as to get peace, harmony, peace, and peace for both of them and also keep them away from deeds that are not approved by Allah. So that childfree and childless couples are actually able to achieve mercy in marriage because mercy is not only about heredity. However, childfree and childless will be viewed differently by society because the two have very different concepts. This childless policy will make a lot of people against it for reasons that can still be reconsidered. Whereas childless society will never be against this because this is a decree of Allah SWT

Konsep Rezeki Dalam Al-Qur’an (Perspektif Quraish Shihab dalam Tafsir Al-Misbah)

Tulisan ini tentang konsep rezeki dalam Al-Qur’an menurut Quraish Shihab di dalam Tafsir Al-Misbah. Tulisan ini dibuat karena konsep ini merupakan konsep dengan keyakinan terhadap rezeki itu sendiri. Orang-orang mempunyai pandangan tersendiri dalam memaknai rezeki, ada yang berpendapat bahwa rezeki adalah sebuah usaha untuk mendapatkannya dengan cara apapun baik halal maupun haram yang penting usaha. Dan bahkan ada yang meyakini bahwa rezeki berupa harta, kekayaan atau material saja. Tujuannya untuk mengetahui bagaimanakah pandangan Quraish Shihab di dalam Tafsir Al-Misbah terhadap konsep rezeki. Tulisan ini menggunakan metode kepustakaan dengan bahan-bahan pustaka terutama Tafsir Al-Misbah dan bahan lainnya, serta penelitian pustaka dan analisis data ini dengan metode deskriptif kualitatif dan pendekatan tafsir maudhu’i. Kesimpulan dalam tulisan ini bahwa konsep rezeki menurut Quraish Shihab rezeki adalah sebuah perolehan yang dapat dimanfaatkan baik material maupun spiritual. Jika perolehan tersebut belum dimanfaatkan, maka belum disebut sebagai rezeki