7 research outputs found
The Concept of the Meaning of Uff in the al-Qur'an: Application of Roland Barthes’ Semiotic Theory of Al-Isra Verse 23
Full text linkThis paper discusses the concept of Birru al-Walidain in the Qur’an, especially in Qs. al-Isra 'verse 23 which seems to be ignored nowadays, of course, Birru al-Walidain here is related to actions, especially words to parents. In the study of semiotics, the word uff is a symbol in the delivery of speech that must be interpreted. One of the semiotic theories developed by scholars is Roland Barthes' semiotics because Barthes uses structural analysis in textual criticism. In his theory, Barthes offers two stages of theory. First, it is referred to as a linguistic system or commonly known as denotative meaning. Second, it is called a mythological system commonly known as connotative meaning. More details. The linguistic system is textual reading and the mythological system is contextual reading. It is certain that the concept of Birru al-Walidainin the Qur'an is very relevant to Barthes' theory, even to other contemporary problems today. Then, the author will apply Barthes' semiotic theory to understand the concept of Birru al-Walidainin the Qur’an. The results of the application of the theory in Q.S al-Isra verse 23, namely: the linguistic system in the word uff which is not only interpreted as "ah" but also a prohibition not to speak harshly to parents. While the mythological system is that a child is required to serve his parents by loving them both. The ideology contained in this verse is related to morals, not only to parents, but also to older people
KONSEP MAKNA UFF DALAM AL-QURAN: Penerapan Teori Semiotika Roland Barthes Terhadap Qs. Al-Isra’ ayat 23
No full textThis paper discusses the concept of birrul walidain in the Qur’an, especially in Qs. Al-Isra 'verse 23 which seems to be ignored nowadays, of course, Birrul Walidain here is related to actions, especially words to parents. In the study of semiotics, the word uff is a symbol in the delivery of speech that must be interpreted. One of the semiotic theories developed by scholars is Roland Barthes' semiotics because Barthes uses structural analysis in textual criticism. In his theory, Barthes offers two stages of theory. First, it is referred to as a linguistic system or commonly known as denotative meaning. Second, it is called a mythological system commonly known as connotative meaning. More details. The linguistic system is textual reading and the mythological system is contextual reading. It is certain that the concept of birrul walidain in the Qur'an is very relevant to Barthes' theory, even to other contemporary problems today. Then, the author will apply Barthes' semiotic theory to understand the concept of birrul walidain in the Koran. The results of the application of the theory in Q.S al-Isra verse 23, namely: the linguistic system in the word uff which is not only interpreted as "ah" but also a prohibition not to speak harshly to parents. While the mythological system is that a child is required to serve his parents by loving them both. The ideology contained in this verse is related to morals, not only to parents, but also to older peopleTulisan ini membahas tentang konsep birrul walidain dalam al-Quran khususnya pada Qs. Al-Isra’ ayat 23 yang agaknya dizaman sekarang cenderung diabaikan, tentu birrul walidain disini berkaitan dengan tindakan terutama ucapan kepada kedua orang tua. Dalam kajian semiotika, kata uff merupakan sebuah simbol dalam penyampaian ucapan yang harus diinterpretasikan. Salah satu teori semiotika yang dikembangkan oleh para cendikiawan adalah semiotika Roland Barthes karena yang digunakan Barthes adalah analisis struktural dalam kritik teks. Dalam teorinya, barthes menawarkan dua tahapan teori. Pertama, disebut sebagai sistem linguistik atau biasa dikenal dengan makna denotasi. Kedua, disebut sebagai sistem mitologi biasa dikenal dengan makna konotasi. Lebih detailnya. Pada sistem linguistik adalah pembacaan secara tekstual dan sistem mitologi adalah pembacaan secara kontekstual. Sudah dapat dipastikan, konsep birrrul walidain dalam al-Quran sangat relevan dengan teori Barthes, bahkan dengan permasalahan-permasalahan kontemporer lainnya saat ini. Kemudian, penulis akan mengaplikasikan teori semiotika Barthes untuk memahami konsep birrul walidain dalam al-Quran. Hasil dari pengaplikasian teori tersebut dalam Q.S al- Isra ayat 23, yaitu: sistem linguistik pada kata uff yang tidak hanya diartikan “ah” melainkan juga larangan untuk tidak berkata kasar kepada orang tua. Sedangkan sistem mitologinya adalah seorang anak diharuskan untuk berbakti kepada orang tua dengan menyayagi keduanya. Adapun ideologi yang terkandung dalam ayat ini adalah berkaitan dengan akhlak, tidak hanya kepada kedua orang tua, namun juga kepada orang yang lebih tu
Penerapan metode bimbingan kelompok dalam menghafal Al-Quran di Pondok Pesantren Al- Ma’had An-Nur Bantul Yogyakarta
Full text linkABSTRAK
Pada dewasa ini para penghafal al-quran semakin sedikit jumlahnya karena menghafal al-Quran bukanlah hal mudah dan memerlukan waktu yang relatif lama, banyak pondok pesantren yang berlabel menghafal al-Quran semakin lama semakin sedikit jumlah santrinya, padahal dalam hal pemeliharaan al-quran hingga akhir zaman yang telah dijanjikan Allah SWT membutuhkan pihak ketiga atau pihak lain, pihak lain tersebut menurut mayoritas ulama tafsir adalah para Huffazh (penghafal al-Quran), berbeda dengan PonPes An-Nur yang mempunyai metode sendiri dalam menghafal al-quran melalui bimbingan yang dibagi dalam kelompok-kelompok tingkatan, Metode bimbingan kelompok tahfidz ini adalah sebuah metode yang diilhamkan oleh Allah kepada Bapak K.H. Nawawi Abdul Aziz sebagai anugerah dari-Nya, yang dengan metode ini para santri dapat dengan cepat dan mudah dalam menghafalkan Al Qur’an. Dengan metode ini, para santri mampu menghafal satu halamam Al Qur’an dengan baik hanya dalam waktu 25 menit
Adapun tujuan penelitian ini adalah ingin mengetahui bagaimana proses penerapan metode bimbingan secara kelompok di Pondok Pesantren Al-Ma’had An-Nur Bantul dan untuk mengetahui bagaimana kualitas hafalan para santri yang mengikuti metode bimbingan kelompok ini.
Penelitian yang penulis lakukan ini menggunakan pendekatan kualitatif dengan jenis deskriptif tekhnik pengumpulan data yang digunakan adalah observasi, wawancara, dan dokumentasi data analisis dengan cara mereduksi data yang tidak relevan, memaparkan data dan menarik kesimpulan.
Hasil penelitian menunjukkan bahwa (1) pelaksanaan metode bimbingan kelompok yang ada di pondok pesantren an-nur adalah penggabungan antara metode sima’I (mendengar) dan metode jama’(kolektif), yaitu dilakukan secara bersama-sama dan dipimpin oleh seorang istruktur tetapi sebelum itu sang instruktur membacakan terlebih dahulu bacaan yang akan dihafalkan. (2) Tingkat kualitas hafalan santri pondok pesantren an-nur tergolong cukup tinggi tapi tidak bisa dikatakan sangat tinggi atau berkualitas baik, terbukti 49,4 % dari setiap
tingkatan kelas bimbingan yang berhasil lulus tes peringkat, karena menghafalkan al-quran tidaklah semudah membalikkan telapak tangan ditambah lagi bahwa peserta dari bimbingan kelompok tahfidz ini adalah para pelajar MTs dan MA serta Mahasiswa yang punya kesibukan belajar di sekolah dan bangku perkuliahan.
ABSTRACT
Today, quranic students are not much by count, because memorize the Quran is not easy and take a long time is necessary, whereas in the case of saving quran that has been promised by Allah Almighty until the end of time is truly needed a third party or other parties, including people who commit to memorize the Quran (Huffazh), acccording to Master of Tafsir. In this case, an-nur boarding school has a different method to memorize the Quran by guidance group and leveling step by step. This method was introduced by Mister Nawawi Abdul Aziz. By this method, quranic students could memorize the Quran by easily and quickly. In fact, quranic students could memorize one page of Quran with great, only in 25 minutes.
Goal of this research is to knowing how Application of Guidance Group Method in process, at an-nur boarding school, Bantul.
In this research, author uses descriptive qualitative approach with data collection techniques, including observation, interviews, and documentation of data analysis by reducing the irrelevant data, describing the data and take a conclusions.
Results of this research (1) Application of Guidance Group Method at an- nur boarding school is a merger between sima'i method (hearing) and jama’ method (collective), which is carried out together and are led by a instructor. But before that, the instructor read the verses to be memorized first. (2) Quality of quranic students in case to memorize the Quran at an-nur boarding school is quite high but not great or good quality, proved by only 49,4 % of each grade level guidance that successfully pass the test rankings, because memorize the Quran is not easy as look like, especially for Student of Junior High School, Senior High School, and Student of Univercity
RELEVANSI PRODUKSI AIR MINUM KH-Q DENGAN WASIAT KH. MUHAMMAD ARWANI BERDASARKAN AYAT WA LĀ TAṠTARŪ BI ᾹYĀTĪ ṠAMANĀN QALĪLĀN
Full text linkThis paper contains the search for the meaning of buying and selling verses contained in Qs. al-Baqarah verse 41 and the context of its use in the Qur’an according to the mufassir's perspective, as well as the perspective of KH. Muhammad Arwani, in an effort to find answers to the assumptions of some people regarding the production of Kh-Q drinking water by PT. Buya Barokah is under the auspices of the Arwaniyyah Foundation Business Entity which is temporarily viewed by some as an act of trading verses. The author uses the maudhui thematic method as a whole verse and the interview method with zurriyyah (Family) and related people as well as observations to collect data and analyze it in order to find answers that can be accounted for. in this case the author uses analytica l descriptive method. The results of the study show that there is no element of searching for something worldly from selling Kh-Q and not like what is contained in Qs. al-Baqarah verse 41, so the author does not find any relevance between Kh-Q products and KH. Muhammad Arwani’s testament regarding the prohibition of trading verses based on Qs. al-Baqarah verse 41
Misimplikasi kata fitnah pada term “Fitnah Lebih Kejam Daripada Pembunuhan” QS. Al Baqarah:191 Analisa Ma'na Cum Maghza
Full text linkABSTRAK
Penelitian ini dilakukan atas dasar adanya ketidaktepatan dalam penggunaan kata fitnah pada kalimat “fitnah lebih kejam daripada pembunuhan” yang diangkat dari QS Al Baqarah ayat 191. Serta terdapat pemahaman yang bertentangan dengan adanya hadist yang berkaitan tentang dosa dosa besar yang tidak disebutkan kata fitnah dalam hadist tersebut. Untuk mengetahui makna sebenarnya kata fitnah dalam QS Al Baqarah ayat 191 penulis menggunakan pendekatan interpretasi Ma’na Cum Maghza yang memiliki tahapan teoritis Analisa linguistik, historis dan Ma’na cum maghza yang menggali maksud dan tujuan ayat tersebut.
Metode penelitian yang digunakan adalah jenis penelitian kepustakaan dengan pendekatan kualitatif untuk menganalisa lebih dalam berkaitan dengan kata fitnah dari sumber data primer yaitu QS Al Baqarah ayat 191 dan dari data sekunder yaitu kamus Bahasa Arab, kitab – kitab tafsir, dan literatur – literatur yang bersangkutan dengan kata fitnah tersebut baik dari buku, jurnal maupun artikel.
Hasil analisa linguistik, ditemukan adanya penyempitan makna yang terjadi pada kata fitnah yang direduksi di Indonesia hanya satu makna dari banyaknya makna yang termuat dalam kata fitnah Bahasa Arab. Sedangkan yang dimaksud dari kata fitnah dalam QS. Al Baqarah ayat 191 adalah kesyirikan. Adapun hasil Analisa historis dan ma’na cum maghza maksud dari ayat tersebut diantaranya adalah pesan utama perdamaian dan menjaga jiwa dan agama adalah termasuk tujuan syariat. Maka dari itu terjadi kesalahan penggunaan kata fitnah pada term fitnah lebih kejam daripada pembunuhan di Indonesia yang berdampak pada adanya distorsi pemaknaan agama, kesalahpahaman dalam etika sosial, serta menimbulkan kebingungan dalam memahami proporsi keadilan.
ABSTRACT
This research was conducted based on the misuse of the word fitnah in the phrase “slander is worse than murder,” which is derived from Surah Al-Baqarah, verse 191. Additionally, there is a conflicting understanding regarding a hadith about major sins, in which the word fitnah is not mentioned. To uncover the true meaning of the word fitnah in Surah Al-Baqarah, verse 191, the author applied the Ma’na Cum Maghza interpretive approach. This approach involves theoretical stages of linguistic and historical analysis, as well as Ma’na Cum Maghza, which delves into the purpose and intent of the verse.
The research methodology employed is a library-based study using a qualitative approach to analyze the word fitnah more comprehensively. Primary data sources include Surah Al-Baqarah, verse 191, while secondary sources consist of Arabic dictionaries, tafsir books, and various literatures related to the word fitnah, including books, journals, and articles.
The linguistic analysis reveals a narrowing of meaning for the word fitnah in Indonesia, where it has been reduced to a single meaning, unlike the multiple meanings encompassed in the original Arabic word. In the context of Surah Al-Baqarah, verse 191, fitnah refers to polytheism (shirk). The historical and Ma’na Cum Maghza analysis highlights the verse's primary messages, including the importance of peace and the protection of life and religion as central objectives of Islamic law. Therefore, the misuse of the word fitnah in the phrase “slander is worse than murder” in Indonesia has led to a distortion of religious meaning, misunderstandings in social ethics, and confusion in comprehending justice proportionately.
مستخلص البحث
أُجريَ هذا البحث استنادًا إلى الاستخدام غير الدقيق لكلمة "فتنة" في العبارة "الفتنة أشد من القتل"، المأخوذة من سورة البقرة، الآية 191. بالإضافة إلى وجود فهم متعارض مع حديثٍ يتعلق بالكبائر، حيث لم تُذكر كلمة "فتنة" في ذلك الحديث. ولكشف المعنى الحقيقي لكلمة "فتنة" في سورة البقرة، الآية 191، استخدم الباحث منهج التفسير "معنى مع مغزى" الذي يشمل مراحل نظرية من التحليل اللغوي والتاريخي، بالإضافة إلى منهج "معنى مع مغزى" الذي يتعمق في مقصد الآية وغايتها
استخدمت الدراسة منهج البحث المكتبي باستخدام المقاربة النوعية لتحليل كلمة "فتنة" بشكل أعمق. وتمثلت مصادر البيانات الأساسية في سورة البقرة، الآية 191، بينما شملت المصادر الثانوية القواميس العربية وكتب التفسير والأدبيات المتعلقة بكلمة "فتنة"، بما في ذلك الكتب والمجلات والمقالات
أظهرت نتائج التحليل اللغوي وجود تضييق في معنى كلمة "فتنة" في اللغة الإندونيسية، حيث تم اختزالها إلى معنى واحد فقط، خلافًا لمعانيها المتعددة في اللغة العربية. أما في سياق سورة البقرة، الآية 191، فإن كلمة "فتنة" تشير إلى الشرك. وأظهرت نتائج التحليل التاريخي ومنهج "معنى مع مغزى" أن الرسائل الرئيسية للآية تشمل أهمية السلام وحماية النفس والدين كأهداف رئيسية للشريعة الإسلامية. ومن ثم، فإن الاستخدام الخاطئ لكلمة "فتنة" في العبارة "الفتنة أشد من القتل" في إندونيسيا أدى إلى تشويه معنى الدين وسوء الفهم في الأخلاقيات الاجتماعية وخلق ارتباك في فهم التناسب العاد
THE SYSTEM OF RETURNING CONFISCATED LAND OBJECTS AT THE BANDA ACEH CITY DISTRICT COURT: A STUDY OF AL-MILKIYAH RIGHTS IN FIQH MUAMALAH
Full text linkThis article aims to examine the system of returning confiscated objects at the Banda Aceh city district court according to the perspective of Al-Milkiyah Rights in Muamalah Jurisprudence. The approach taken by the author is juridical-empirical research. The main data is obtained from interviews with the parties, and a number of applicable laws and regulations, while secondary data is obtained from the results of research related to this research. The results showed that the system for returning confiscated objects was carried out based on the provisions of the SOP. In the decision of the Banda Aceh District Court No.64/Pdt.G/2020/PN Bna, the decision of the Banda Aceh High Court No. 72/PDT/2021/PT BNA, the decision of the Supreme Court of the Republic of Indonesia No. 4173 K/Pdt/2022 regarding unlawful acts, namely the Defendant occupying and obstructing the plaintiff to take control of the disputed land that he had obtained from the winning auction No. 533/01/2020, and the execution of the execution No. 533/01/2020. 533/01/2020, and the execution respondent did not voluntarily vacate the land, then the granting of the request for execution will be executed by force with the execution agency. The judge ordered the Registrar of the Banda Aceh District Court and bailiffs accompanied by two witnesses to carry out execution against the land in order to ensure law enforcement by handing over the object of the land plot to the applicant for execution by order of the judge. From this decision, it was decided to carry out the execution of the land to fulfil the decision that has permanent legal force. The land object in dispute must be returned based on an inkrah court decision for certainty of law enforcement
AUDIT FEE, TENURE, REPUTATION, AND AUDIT QUALITY: THE ROLE OF AUDIT COMMITTEE
Full text linkBackground: To preserve stakeholder trust in corporate financial information, study into audit quality variables is needed due to the frequency of poor audit quality instances in the financial industry.
Objective: This study aims to examine the effect of external factors, including audit fees, audit tenure, and auditor reputation, on quality and audit committees as moderators in BEI-indexed financial sector companies.
Research Methods: Quantitative and statistical data analysis. The secondary data are from IDX-indexed financial and annual reports for 2022–2024.
Research Results: Audit fees improve audit quality, while tenure and reputation do not. Audit committees may reduce the influence of audit fees on audit quality, but not tenure. Audit committees may boost auditor credibility and audit quality.
Originality/Novelty of Research: This study adds new features such assessing audit fees using pure audit costs, audit quality using the earnings surprise benchmark, which focuses on profit quality, and studying the financial industry
