Al-Irfan : Journal of Arabic Literature and Islamic Studies http://ejournal.kopertais4.or.id/madura/index.php/alirfani <p>Al-Irfan is a journal of Arabic Literature and Islamic Studies which is published Biannually on March and September by Arabic Literature Department, Sekolah Tinggi Ilmu Bahasa Arab (STIBA) Darul Ulum Banyuanyar, Pamekasan. The journal&nbsp;covers language issues researched in the branches of applied linguistics, such as sociolinguistics, discourse analysis, critical discourse analysis, pragmatics, stylistics, corpus linguistics, translation and others. In the area of literature, it covers literary history, literary theory, literary criticism and others, which may include written texts, movies and other media. And this journal also contains many varians of Isamic Studies, among others: Islamic education, the shari’ah, Islamic thought, economics, and other Islamic Studies.</p> Arabic Literature Department STIBA DUBA PAMEKASAN en-US Al-Irfan : Journal of Arabic Literature and Islamic Studies 2622-9897 The Essence of World Life in Q.S. Al Ḥadid (57) : 20 http://ejournal.kopertais4.or.id/madura/index.php/alirfani/article/view/4756 <p>This study aims to reveal the the essence of world life described in Q.S Al Hadid (57): 20 based on Michael RIffaterre's heuristic and hermeneutic reading. This research is included in the descriptive-qualitative research by making Q.S Al Hadid (57): 20 as the object of research as well as the source of the data. The theory used is Michael Riffaterre's semiotic theory which introduces heuristic and hermeneutic reading methods in interpreting a text. The data collection technique is a listening and note-taking technique. Meanwhile, the data analysis technique is descriptive-analytic. The results of this study indicate that the parable of the world mentioned in Q.S. Al Hadid (57): 20 is the essence of the real life of the world. That the life of this world is just a game and a negligent joke. The parables of the world are a form of displacing of meaning as in Riffaterre's theory. The regularity of the editors in every parable of the world is a picture of the phase of human life from childhood to adulthood and then death. This meaning is part of the form of creating meaning. The intertextuality of Q.S Al Hadid (57): 20 shows that this verse is not the only one that describes the nature of the life of the world but is also found in Q.S. Al-An'am(6): 32, Q.S. Muhammad(47): 36, and Q.S. Ali Imran(3): 14.</p> Ahmad Hizkil Copyright (c) 2021 Al-Irfan : Journal of Arabic Literature and Islamic Studies https://creativecommons.org/licenses/by-nc-nd/4.0 2021-09-29 2021-09-29 4 2 170 185 10.36835/alirfan.v4i2.4756 Dekontruksi Pendekatan Kritik Sastra Terhadap Al-Quran Perspektif Amin Al-Khuli http://ejournal.kopertais4.or.id/madura/index.php/alirfani/article/view/5069 <p>The Qur'an is a collection of texts that require a very deep understanding and interpretation. Without interpretation, the text of the Qur'an remains a text that cannot speak. Literature is the result of human creation using the medium of written and spoken language, is imaginative, delivered in a unique way, and contains messages that are relatively. The purpose of this study is to explain the literary criticism approach to the Qur'an according to Amin Al-Khuli's view, so that we as Muslims understand more deeply about the contents of the Qur'an. Literary Approach as a Knife of Analysis in Understanding the Text of the Qur'an, Literary approach in interpretation actually emerged due to the large number of non-Arabs who converted to Islam and due to the weakness of the Arabs themselves in the field of literature, so it was felt necessary to explain to them about privileges and circumstances of the meaning of the content of the Qur'an. Then in the modern era the literary approach in the Qur'an was driven by Amin al-Khuli (died. 1968 AD) at the end of the twentieth century (20). He is a professor of Qur'anic studies at Cairo University. According to Amin al-Khuli, the Qur'an is the greatest book in Arabic. One of his theses states that the Qur'an is the greatest work of Arabic literature. The Qur'an has made the Arabic language never die, and along with its status as the language that God has chosen to convey His divine messages, makes the Qur'an itself as something that does not know dry.</p> Moh. Mofid Mohammad Zainal Hamdy Copyright (c) 2021 Al-Irfan : Journal of Arabic Literature and Islamic Studies https://creativecommons.org/licenses/by-nc-nd/4.0 2021-10-13 2021-10-13 4 2 238 253 10.36835/alirfan.v4i2.5069 Dimensi Aksiologis Pendidikan Islam http://ejournal.kopertais4.or.id/madura/index.php/alirfani/article/view/4999 <p>Axiology is a theory about a value, benefit or everything that is known. Axiology divided into two parts, namely ethic and aesthetic. The ethics are divided into two parts, the first is descriptive ethics and the second is normative ethics, as well as Aesthetics, there are two parts of Aesthetics, the first is Descriptive Aesthetics and the second is Normative Aesthetics. While the source of value has two parts, namely, divine values and Inaniyah values. Characteristics and value levels are also divided into two, namely objective or subjective values and absolute or changing values. In the essence of value, there are important points such as: the value of life, the value of enjoyment, the value of usability, the value of intellectuals, the value of ethics, the value of aesthetics, and the value of religion. Islamic education has a goal, namely to make students as human beings who develop towards a better and become ethical human beings and have a personality that is in accordance with Islamic teachings, both in terms of spiritual, scientific, scientific, both individually and collectively. Values are closely related to Islamic education because Islamic education is a process of achieving perfection in terms of the ability of students in accordance with Islamic teachings.</p> Nasrullah Jaftiyatur Rohaniyah Abdullah Hanani Copyright (c) 2021 Al-Irfan : Journal of Arabic Literature and Islamic Studies https://creativecommons.org/licenses/by-nc-nd/4.0 2021-10-10 2021-10-10 4 2 217 237 10.36835/alirfan.v4i2.4999 Pengaruh Fatwa Lembaga Bahtsul Masail NU Terhadap Pembangunan Hukum Nasional http://ejournal.kopertais4.or.id/madura/index.php/alirfani/article/view/5092 <p><em>Islamic law is an integral part of national law, the results of the NU LBM Fatwa are part of Islamic Law which is fatwaed to answer religious, economic, social, legal, political and other aspects, of course the results of the fatwa are very influential on the development of national law, because First, the results of the NU LBM fatwa are very dynamic in accordance with the conditions and the surrounding environment which are part of the dynamics of national and state life that cannot be separated from the basic foundations of the Quran and Hadith. Second, because of the capacity and quality of knowledge of the Ulama and NU intellectuals who took part in the implementation of Istinbath Hukum by LBM NU.</em></p> Muzawwir Copyright (c) 2021 Al-Irfan : Journal of Arabic Literature and Islamic Studies https://creativecommons.org/licenses/by-nc-nd/4.0 2021-10-12 2021-10-12 4 2 254 264 10.36835/alirfan.v4i2.5092 Solusi Problematika Dikotomi Ilmu di Perguruan Tinggi Agama Islam http://ejournal.kopertais4.or.id/madura/index.php/alirfani/article/view/4975 <p>This study seeks to explore the problem of the dichotomy of science and its solution in Islamic Higher Education. which is analyzed in the perspective of education policy regarding higher education regulations by using the content analysis method in the study of library research.</p> <p>The issue of the dichotomy of science is actually a classic issue of the dark legacy of the past colonialism which Indonesia's founding fathers have been fighting for a long time. This real effort is proven by the issuance of a joint decree initiated by the Minister of Religion, KH. Wahid Hasyim and the Minister of Education of the Republic of Indonesia regarding the implementation of religious teaching in state educational institutions which are stipulated through the Regulation of the Minister of Religion No. 3 August 11, 1950.</p> <p>In the study of Islamic education, there is a classification (taqsîm) of knowledge, the first is al-'ulum al-diniyyah (religious sciences) which is called religious science and the second is general science or general sciences.</p> <p>In essence, Islam has never recognized the dichotomy of science (tafriqh), Islam only recognizes classification (taqsîm) based on the sequence and stages of learning, starting from fardlu 'ain and fardlu kifayah. The scholars and figures have formulated solutions starting from the regulatory aspect as stated in the joint regulation of the Minister of Religion and the Minister of Education, several other strengthening regulations through the 2003 National Education System formulation and the Higher Education Regulation, or in the form of ideas and ideas such as the tree of knowledge scheme, integration, integration. -interconnection and Naquib Al-Attas' ideal idea of ​​Islamization.</p> Abdul Mukit Mustaqim Zainal Abidin Copyright (c) 2021 Al-Irfan : Journal of Arabic Literature and Islamic Studies https://creativecommons.org/licenses/by-nc-nd/4.0 2021-10-02 2021-10-02 4 2 186 202 10.36835/alirfan.v4i2.4975 Mendamaikan Tradisi Muslim dan Ilmu Pengetahuan Modern http://ejournal.kopertais4.or.id/madura/index.php/alirfani/article/view/5003 <p>This paper aims to find out the results of Nidhal Guessoum's thoughts on his studies on Islam and contemporary science issues contained in his book entitled "Islam's Quantum Question: Reconciling Muslim Tradition and Modern Science". Nidhal Guessoum's thoughts in the book, particularly in the Islamic section and contemporary science issues that can be understood through the four subsections he divides namely (1) Islam and Cosmology, which discuss Islam about the way one expresses his views freely; (2) Islam and the Rancanan Argument, which is about Islam and the arguments expressed by men such as about the law or social experience; (3) Islam and the Anthropic Principle, which deals with Islam and the revolution of human scientific thought, and (4) Islam and Evolution, which is to discuss Islam and the process of human evolution based on Darwin's theory.</p> Nur Rofiq M. Zidny Nafi' Hasbi Copyright (c) 2021 Al-Irfan : Journal of Arabic Literature and Islamic Studies https://creativecommons.org/licenses/by-nc-nd/4.0 2021-10-09 2021-10-09 4 2 203 216 10.36835/alirfan.v4i2.5003 Integrasi Islam dan Sains http://ejournal.kopertais4.or.id/madura/index.php/alirfani/article/view/4802 <p>Lagging behind in the fields of science and technology is a problem that has emerged since the end of the Middle Ages (18th century AD), so that since then Muslims have been infected with "catching-up syndrome" which has caused negative responses and resistance from many groups. This is mainly due to theological concerns, cultural effects and ecological crises. At least the prominent resistance in the form of movements can be divided into three (1) restorationist movements, (2) Bucailis movements and (3) fundamentalist movements. The response to these efforts is counterproductive with efforts to catch up and at the same time with the spirit of Islam that upholds science. Therefore, a more basic study is needed on a proportional and harmonious integration integration framework. This can be done by incorporating Islamic values ​​that are principled without turning off the dynamic elements of science and technology, but can instead spur and direct them to the desired goal, the welfare of life. The integration of these values ​​touches three levels (1) the level of scientific mental development, which consists of: (a) encouragement to study nature, (2) positive appreciation and awarding of scientific activities and (c) presentation of scientific character. (2) The level of world view, namely establishing an Islamic world view of the universe such as (a) recognition of the existence of God as the creator and preserver of nature, (b) belief in non-physical reality and not just physical-empirical reality, (c) acknowledgment of the existence of the purpose of the universe and (d) recognition of the existence of a moral order for the universe. (3) Orientation level, which includes: (a) epistemic orientation, namely empirical truth that can lead to strengthening faith and closeness to God and (b) practical orientation in the form of technological application by affirming that the purpose of applying science is humanity and universal prosperity that related to the role of humans as Khalifah</p> Ach. Maimun Copyright (c) 2021 Al-Irfan : Journal of Arabic Literature and Islamic Studies https://creativecommons.org/licenses/by-nc-nd/4.0 2021-09-28 2021-09-28 4 2 149 169 10.36835/alirfan.v4i2.4802 Mawlana Mawdudi’s Concept of Political Islam http://ejournal.kopertais4.or.id/madura/index.php/alirfani/article/view/4982 <p>Syed Abul A'la Mawdudi was a Muslim scholar, ideological thinker, philosopher, jurist and journalist. He worked for the revival of Islam and disseminated his understanding of ‘true Islam’. This paper is categorized into two sections. The first section of this paper aims to explore the concept of&nbsp;Mawlana Mawdudi regarding political Islam and his role as a 20<sup>th</sup> century Islamic revivalist. The second section deals with critique of Mawlana Wahiduddin Khan on Mawlana Mawdudi’s powerful Islamic ideology. Mawlana Mawdudi viewed Islam as the religion that is all-encompassing and Islamic state as universal that should not be limited to a particular geographical region and Muslims should strive for the establishment of Islamic state through Islamic revolution. In Mawlana Khan’s ‘<em>The Political Interpretation of Islam’</em>, he considered Mawlana Mawdudi’s distinctly political interpretation as problematic.</p> Izzat Raazia Hassan Shakeel Shah Copyright (c) 2021 Al-Irfan : Journal of Arabic Literature and Islamic Studies https://creativecommons.org/licenses/by-nc-nd/4.0 2021-09-26 2021-09-26 4 2 133 148 10.36835/alirfan.v4i2.4982