Kedermawanan Dalam Syair Hatim At-Tha’i (Analisis Semiotika Riffaterre)

This research examines Hatim at-Tha'i's poem which contains points of philanthropy, with content analysis techniques that focus on discourse analysis with Riffaterre's semiotics as the theory. The indirect expression in the poem “al-Maalu Ghaadin wa Raaih” by Hatim at-Tha'i contains displacing of meaning points with the presence of personification, hyperbole, litotes, and synecdoche pars pro toto. As for the distortion of meaning there is an antithesis figure of speech and in creating meaning there is a topography in the form of a poem in which all the lines end in the letter ro' (ر), that is by word الذِّكْرُ, نَـزْرُ, الزَّجْـرُ, الصَّدْرُ, أَسْـرُ, وَفْـرُ, اليُسْرُ, الدَّهْـرُ, الفَقْـرُ, العَشْرُ, سِتْـرُ,  وَقْـرُ and also using bahr thawil as construction of Arabic poem. The homologue in the line "زَمَانَـاً بِالتَّصَعْلُـكِ وَالغِنَـى" which is paralleled with "الدَّهْرُ فِي أَيَّامِهِ العُسْرُ وَاليُسْرُ" the word 'age of poverty and wealth' is juxtaposed with 'time of hardship and ease'. While the enjambment is found in the word "عَلَى مُصْطَفَى مَالِي 'on the glory of my property', the line that should be in line with the word "وَسُلِّطَتْ" in power' is like the word " يُجَاوِرُنِي" 'neighboring with me' is placed on the next line which should be continued with the word فَاعْلَمِي 'know'. This is a form of giving emphasis to the meaning of the line which aims to be poetic, to beautify poetry from visual form. In the results of heuristic and hermeneutic readings, a matrix of poetry is found, namely an indicator of the existence of a Hatim in his view of the treasures contained in his poems and his generosity.   Keywords: Poetry, Hatim at-Tha'i, Semiotics, RiffaterrePenelitian ini mengkaji syair Hatim at-Tha’i yang mengandung poin kedermawanan, dengan teknik analisis isi yang difokuskan pada analisis wacana (discourse analysis) dengan semiotika Riffaterre sebagai teorinya. Ketidaklangsungan ekspresi dalam syair al-Maalu Ghaadin wa Raaih karya Hatim at-Tha’i terdapat poin-poin penggantian arti (displacing of meaning) dengan adanya majas personifikasi, hiperbola, litotes, dan sinekdoke pars pro toto. Sedangkan untuk pembelokan/penyimpangan arti (distorting of meaning) terdapat majas antitesis dan pada penciptaan arti (creating of meanig) terdapat topografi dengan bentuk syair yang semua baris akhirnya berupa huruf ro’ (ر) yakni الذِّكْرُ, نَـزْرُ, الزَّجْـرُ, الصَّدْرُ, أَسْـرُ, وَفْـرُ, اليُسْرُ, الدَّهْـرُ, الفَقْـرُ, العَشْرُ, سِتْـرُ, dan وَقْـرُ dan bentuk syair yang menggunaan bahr thawil. Homologue pada baris زَمَانَـاً بِالتَّصَعْلُـكِ وَالغِنَـى yang disejajarkan dengan الدَّهْرُ فِي أَيَّامِهِ العُسْرُ وَاليُسْرُ kata ‘zaman kefaqiran dan kekayaan’ disandingkan dengan ‘masa kesulitan dan kemudahan’. Sementara enjambemen terdapat pada kata عَلَى مُصْطَفَى مَالِي ‘atas kemuliaan hartaku’ dipisahkan baris yang semestinya sebaris dengan kata وَسُلِّطَتْ ’berkuasa’ seperti halnya kata يُجَاوِرُنِي ‘bertetangga denganku’ diletakkan pada baris selanjutnya yang semestinya bersambung dengan kata فَاعْلَمِي ‘ketahuilah’. Hal tersebut merupakan bentuk pemberian tekanan pada makna baris yang bertujuan untuk kepuitisan, memperindah syair dari bentuk visual. Pada hasil pembacaan heuristik dan hermeneutik, ditemukan matriks syair yakni indikator eksistensi seorang Hatim ada pada pandangannya terhadap harta yang terdapat di dalam syair-syairnya dan kedermawanannya. Kata Kunci: Syair, Hatim at-Tha’i, Semiotik, Riffaterr

Cerminan Profesi Pengarang Dalam Novel “La Tas’aluni Lima dha Ahbabtuha” Karya Ahmad Saeed Murad

Penelitian yang berjudul Cerminan Profesi Pengarang Dalam Novel لا تسألني لماذا أحببتها ini bertujuan untuk menganalisis sejauh mana pencerminan profesi pengarang ke dalam novelnya. Metode yang digunakan dalam penelitian ini adalah metode deskriptif kualitatif dengan kajian kepustakaan. Pendekatan yang digunakan untuk menganalisis adalah pendekatan mimetik.Pendeketan tersebut digunakan untuk menganalisa cerminan dari profesi pengarang sebagai seorang dokter ke dalam karyanya yang juga didukung oleh biografi dari pengarang.Dalam penelitian kali ini dapat disimpulkan bahwa, pengarang terinspirasi dari kehidupan nyatanya dalam proses penciptaan karya.Penggunaan istilah-istilah kedokteran menjadi bagian tak terpisahkan dari peneitian ini bahwa karya sastra tidak bisa dilepaskan dari lingkungannya

Kedermawanan Dalam Syair Hatim At-Tha’i (Analisis Semiotika Riffaterre)

This research examines Hatim at-Tha'i's poem which contains points of philanthropy, with content analysis techniques that focus on discourse analysis with Riffaterre's semiotics as the theory. The indirect expression in the poem “al-Maalu Ghaadin wa Raaih” by Hatim at-Tha'i contains displacing of meaning points with the presence of personification, hyperbole, litotes, and synecdoche pars pro toto. As for the distortion of meaning there is an antithesis figure of speech and in creating meaning there is a topography in the form of a poem in which all the lines end in the letter ro' (ر), that is by word الذِّكْرُ, نَـزْرُ, الزَّجْـرُ, الصَّدْرُ, أَسْـرُ, وَفْـرُ, اليُسْرُ, الدَّهْـرُ, الفَقْـرُ, العَشْرُ, سِتْـرُ,  وَقْـرُ and also using bahr thawil as construction of Arabic poem. The homologue in the line "زَمَانَـاً بِالتَّصَعْلُـكِ وَالغِنَـى" which is paralleled with "الدَّهْرُ فِي أَيَّامِهِ العُسْرُ وَاليُسْرُ" the word 'age of poverty and wealth' is juxtaposed with 'time of hardship and ease'. While the enjambment is found in the word "عَلَى مُصْطَفَى مَالِي 'on the glory of my property', the line that should be in line with the word "وَسُلِّطَتْ" in power' is like the word " يُجَاوِرُنِي" 'neighboring with me' is placed on the next line which should be continued with the word فَاعْلَمِي 'know'. This is a form of giving emphasis to the meaning of the line which aims to be poetic, to beautify poetry from visual form. In the results of heuristic and hermeneutic readings, a matrix of poetry is found, namely an indicator of the existence of a Hatim in his view of the treasures contained in his poems and his generosity.   Keywords: Poetry, Hatim at-Tha'i, Semiotics, RiffaterrePenelitian ini mengkaji syair Hatim at-Tha’i yang mengandung poin kedermawanan, dengan teknik analisis isi yang difokuskan pada analisis wacana (discourse analysis) dengan semiotika Riffaterre sebagai teorinya. Ketidaklangsungan ekspresi dalam syair al-Maalu Ghaadin wa Raaih karya Hatim at-Tha’i terdapat poin-poin penggantian arti (displacing of meaning) dengan adanya majas personifikasi, hiperbola, litotes, dan sinekdoke pars pro toto. Sedangkan untuk pembelokan/penyimpangan arti (distorting of meaning) terdapat majas antitesis dan pada penciptaan arti (creating of meanig) terdapat topografi dengan bentuk syair yang semua baris akhirnya berupa huruf ro’ (ر) yakni الذِّكْرُ, نَـزْرُ, الزَّجْـرُ, الصَّدْرُ, أَسْـرُ, وَفْـرُ, اليُسْرُ, الدَّهْـرُ, الفَقْـرُ, العَشْرُ, سِتْـرُ, dan وَقْـرُ dan bentuk syair yang menggunaan bahr thawil. Homologue pada baris زَمَانَـاً بِالتَّصَعْلُـكِ وَالغِنَـى yang disejajarkan dengan الدَّهْرُ فِي أَيَّامِهِ العُسْرُ وَاليُسْرُ kata ‘zaman kefaqiran dan kekayaan’ disandingkan dengan ‘masa kesulitan dan kemudahan’. Sementara enjambemen terdapat pada kata عَلَى مُصْطَفَى مَالِي ‘atas kemuliaan hartaku’ dipisahkan baris yang semestinya sebaris dengan kata وَسُلِّطَتْ ’berkuasa’ seperti halnya kata يُجَاوِرُنِي ‘bertetangga denganku’ diletakkan pada baris selanjutnya yang semestinya bersambung dengan kata فَاعْلَمِي ‘ketahuilah’. Hal tersebut merupakan bentuk pemberian tekanan pada makna baris yang bertujuan untuk kepuitisan, memperindah syair dari bentuk visual. Pada hasil pembacaan heuristik dan hermeneutik, ditemukan matriks syair yakni indikator eksistensi seorang Hatim ada pada pandangannya terhadap harta yang terdapat di dalam syair-syairnya dan kedermawanannya. Kata Kunci: Syair, Hatim at-Tha’i, Semiotik, Riffaterr

Kedermawanan Dalam Syair Hatim At-Tha’i (Analisis Semiotika Riffaterre)

This research examines Hatim at-Tha'i's poem which contains points of philanthropy, with content analysis techniques that focus on discourse analysis with Riffaterre's semiotics as the theory. The indirect expression in the poem “al-Maalu Ghaadin wa Raaih” by Hatim at-Tha'i contains displacing of meaning points with the presence of personification, hyperbole, litotes, and synecdoche pars pro toto. As for the distortion of meaning there is an antithesis figure of speech and in creating meaning there is a topography in the form of a poem in which all the lines end in the letter ro' (ر), that is by word الذِّكْرُ, نَـزْرُ, الزَّجْـرُ, الصَّدْرُ, أَسْـرُ, وَفْـرُ, اليُسْرُ, الدَّهْـرُ, الفَقْـرُ, العَشْرُ, سِتْـرُ,  وَقْـرُ and also using bahr thawil as construction of Arabic poem. The homologue in the line "زَمَانَـاً بِالتَّصَعْلُـكِ وَالغِنَـى" which is paralleled with "الدَّهْرُ فِي أَيَّامِهِ العُسْرُ وَاليُسْرُ" the word 'age of poverty and wealth' is juxtaposed with 'time of hardship and ease'. While the enjambment is found in the word "عَلَى مُصْطَفَى مَالِي 'on the glory of my property', the line that should be in line with the word "وَسُلِّطَتْ" in power' is like the word " يُجَاوِرُنِي" 'neighboring with me' is placed on the next line which should be continued with the word فَاعْلَمِي 'know'. This is a form of giving emphasis to the meaning of the line which aims to be poetic, to beautify poetry from visual form. In the results of heuristic and hermeneutic readings, a matrix of poetry is found, namely an indicator of the existence of a Hatim in his view of the treasures contained in his poems and his generosity.   Keywords: Poetry, Hatim at-Tha'i, Semiotics, RiffaterrePenelitian ini mengkaji syair Hatim at-Tha’i yang mengandung poin kedermawanan, dengan teknik analisis isi yang difokuskan pada analisis wacana (discourse analysis) dengan semiotika Riffaterre sebagai teorinya. Ketidaklangsungan ekspresi dalam syair al-Maalu Ghaadin wa Raaih karya Hatim at-Tha’i terdapat poin-poin penggantian arti (displacing of meaning) dengan adanya majas personifikasi, hiperbola, litotes, dan sinekdoke pars pro toto. Sedangkan untuk pembelokan/penyimpangan arti (distorting of meaning) terdapat majas antitesis dan pada penciptaan arti (creating of meanig) terdapat topografi dengan bentuk syair yang semua baris akhirnya berupa huruf ro’ (ر) yakni الذِّكْرُ, نَـزْرُ, الزَّجْـرُ, الصَّدْرُ, أَسْـرُ, وَفْـرُ, اليُسْرُ, الدَّهْـرُ, الفَقْـرُ, العَشْرُ, سِتْـرُ, dan وَقْـرُ dan bentuk syair yang menggunaan bahr thawil. Homologue pada baris زَمَانَـاً بِالتَّصَعْلُـكِ وَالغِنَـى yang disejajarkan dengan الدَّهْرُ فِي أَيَّامِهِ العُسْرُ وَاليُسْرُ kata ‘zaman kefaqiran dan kekayaan’ disandingkan dengan ‘masa kesulitan dan kemudahan’. Sementara enjambemen terdapat pada kata عَلَى مُصْطَفَى مَالِي ‘atas kemuliaan hartaku’ dipisahkan baris yang semestinya sebaris dengan kata وَسُلِّطَتْ ’berkuasa’ seperti halnya kata يُجَاوِرُنِي ‘bertetangga denganku’ diletakkan pada baris selanjutnya yang semestinya bersambung dengan kata فَاعْلَمِي ‘ketahuilah’. Hal tersebut merupakan bentuk pemberian tekanan pada makna baris yang bertujuan untuk kepuitisan, memperindah syair dari bentuk visual. Pada hasil pembacaan heuristik dan hermeneutik, ditemukan matriks syair yakni indikator eksistensi seorang Hatim ada pada pandangannya terhadap harta yang terdapat di dalam syair-syairnya dan kedermawanannya. Kata Kunci: Syair, Hatim at-Tha’i, Semiotik, Riffaterr

MENAPAK TILAS KELISANAN DAN KEBERAKSARAAN DALAM KESUSASTERAAN ARAB PRA-ISLAM

Abstract: This paper attempts to look at the tradition of orality in pre-Islamic Arabic literature based on the elements of the conceptual Ruth Finnegan on oral tradition and verbal art, namely Performance, Composition, and Transmission. In terms of performance, Arabic poetry grew from geographical conditions of the  Arabian Peninsula so that they make their communities in search of solace in the form of poetry. Poetry is displayed at various moments and each tribe has a poet certainly reliable. In terms of composition, Arabic poetry is an old literary tradition and the strongest. This tradition is able to form a system that is so strong convention. Until the 19th century, Arabic poetry systems are difficult to break away from this convention. Even now, it has not been fully able to break away from one aspect of this convention. From the aspect of the transmission, Arabic poetry submitted, either verbally or in writing just that it could be inferred from some clues that lead to the first option. Keywords: -Tradition, -Arabic literature, -Pre Islami

MENAPAK TILAS KELISANAN DAN KEBERAKSARAAN DALAM KESUSASTERAAN ARAB PRA-ISLAM

Abstract: This paper attempts to look at the tradition of orality in pre-Islamic Arabic literature based on the elements of the conceptual Ruth Finnegan on oral tradition and verbal art, namely Performance, Composition, and Transmission. In terms of performance, Arabic poetry grew from geographical conditions of the  Arabian Peninsula so that they make their communities in search of solace in the form of poetry. Poetry is displayed at various moments and each tribe has a poet certainly reliable. In terms of composition, Arabic poetry is an old literary tradition and the strongest. This tradition is able to form a system that is so strong convention. Until the 19th century, Arabic poetry systems are difficult to break away from this convention. Even now, it has not been fully able to break away from one aspect of this convention. From the aspect of the transmission, Arabic poetry submitted, either verbally or in writing just that it could be inferred from some clues that lead to the first option. Keywords: -Tradition, -Arabic literature, -Pre Islami

Cinta Erich Fromm Kepada Rabi’ah Al-Adawiyah

Problems is love can be included to psychology domain remember he go together is psychological someone. Hand in glove of its bearing with this research, hence in research of art there are a space to analyse  belleslettres with approach is art psychology. This research use approach is art psychology and theory weared was Eric Fromm psychology theory, especially its theory about love. According to Fromm, form relegius from love of[is so-called with God love psychologically is not differ. One definitive matter is that essence love to that God on a par with essence love to human being. Love is human and the relationship in line with growth love human being to God. Love to God started from a period to human being not yet recognized something and still depend on strength or element outside him. Then human being recognize God love which is matriarkhal so-called with Davit. Principal of this matriarkhal love is equality.   Key word: Love, Approach Psyicology  Psycology Eric Fromm of Theor

Qasidah Al-Munfarijah Karya Imam Yusuf At-Tauzariy dan Qasidah Qod Kafani Karya Imam Abdullah Al-Haddid (Analisis Sastra Bandingan)

Penelitian ini berjudul Qasidah al-Munfarijah Karya Imam Yusuf at- Tauzariy dan Qasidah Qod Kafanie Karya Imam Abdullah al-Haddad. Penelitian ini bertujuan untuk mendeskripsikan persamaan dan perbedaan genre, majas, dan suasana pada Qasidah al-Munfarijah Karya Imam Yusuf at-Tauzariy dan Qasidah Qod Kafanie Karya Imam Abdullah al-Haddad. Penelitian ini merupakan penelitian sastra bandingan dengan fokus penelitian genre, majas, dan suasana pada Qasidah al-Munfarijah Karya Imam Yusuf at-Tauzariy dan Qasidah Qod Kafanie Karya Imam Abdullah al-Haddad. Metode yang digunakan dalam penelitian ini adalah dengan metode bandingan. Data dalam penelitian ini diperoleh dengan tekhnik membaca, mendengar, mencatat, dan transkipsi. Setelah data terkumpul, kemudian dilakukan reduksi data, analisis dan penyimpulan hasil penelitian. Penelitian ini merupakan penelitian kualitatif dengan metode deskriptif-analisis komparatif. Berdasarkan hasil analisis perbandingan struktur didapatkan deskripsi persamaan dan perbedaan dari dua sumber data sehingga dapat disimpulkan bahwa Qasidah al-Munfarijah Karya Imam Yusuf at-Tauzariy yaitu keinginan dari penyair itu sendiri sebuah kebebasan dari sebuah penderitaan dan kesengsaraan yang dilakukan oleh Raja diktator kepada dirinya dan juga rakyatnya yang tujuannya mencapai kebahagiaan di jalan Ridha Tuhan dan juga pada Qasidah Qod Kafanie Karya Imam Abdullah al-Haddad tetap dalam tegar dalam penyakit yang dideritanya guna mencapai kebahagiaan dan ridha Tuhan jua

DAKWAH DAN PERDAMAIAN DALAM PUISI ARAB

The research entitled Da'wah for Peace in Arabic Poetry aims to answer the question of the contribution of poetry in creating peace. Primary data is taken from the poetry anthology of Zuhair bin Abi Salma and al-A'sya Qais. The data are then analyzed using a semiotic approach with the theory of Michel Riffaterre. The results showed that heuristically the two poems can be understood as a language phenomenon that displays "meaning". This linguistic information can be interpreted as a sequential arrangement of information. Zuhair's poetry features praise for Haram bin Sinan and Harist bin Auf, the condition of Zuhair's faith, and the destructive effects of war. Meanwhile, al-A's poetry displays praise for Mukhalliq who is very compassionate. Retroactively, both poems convey a deeper "significance". Signifier and signified show indexical, iconic, and symbolic relationships. Zuhair bin Abi Salma as a poet has exemplified himself as an agent of peace who could resolve the 40-year dispute between the klan of Abs and Zubyan. This shows that Zuhari as a person who is qualified with his poetry is able to lead public opinion to do good things. Likewise al-A's with his poetry. He has also been able to resolve Mukhalliq's troubled problem. Al-A's poetry is able to change the conditions of conflict to  peace for the poor life of Mukalliq and his family

Sufism Literature: Divinity Philosophy in Taufiq al-Hakim’s Short Story Arinillah

PurposeThis article aimed to know how a Modern Egyptian writer, Taufiq al-Hakim, enlightened his readers to believe Allah's existence and could feel His presence more closely. MethodAs qualitative research, this article relied on verbal data in the form of sentences or paragraphs available in the short story. In collecting the data, the authors read carefully Arinillah, Taufiq al-Hakim’s short story; and made some notes on sentences or paragraphs considered to indicate ways of enlightening Allah’s existence. The data were analyzed qualitatively using Sufism literature theories to identify Taufiq al-Hakim’s ideas of Allah’s existences and his ways of educating the readers to believe in Allah. Results/FindingsTaufiq al-Hakim's ways of educating his readers to believe in Allah’s existence through the storyline beginning with curiosity and ending with regret. He did not curb the readers’ curiosity to know Allah's existence, but left them to play in the adventure of Sufistic spiritual imagination. At the end of the story, they regretted because they with their mind were not able to identify the existence of Allah, the greatest. ConclusionThe article concluded that Arinillah storyline was Taufiq al-Hakim’s way in interpreting hadith of the Prophet Muhammad SAW regarding prohibition to think Allah’s substance; and it was not true that he violated such a prohibition.