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All Journal ULUL ALBAB LiNGUA: Jurnal Ilmu Bahasa dan Sastra ISLAMICA: Jurnal Studi Keislaman TAWADHU Ijaz Arabi Journal of Arabic Learning
Akhmad Muzakki
Jurusan Bahasa dan Sastra Arab, Fak. Humbud, UIN Maliki Malang
Religion Arts Humanities Education Languange, Linguistic, Communication & Media Social Sciences

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URGENSI SEMIOTIKA DALAM MEMAHAMI BAHASA AGAMA Muzakki, Akhmad
LiNGUA: Jurnal Ilmu Bahasa dan Sastra Vol 3, No 2 (2008): LiNGUA
Publisher : Laboratorium Informasi & Publikasi Fakultas Humaniora UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ling.v3i2.578

Abstract

In semiotics, language is a sign having two components such as ‘significant’ and ‘signifie’ in which the relation of both is arbitrary. For philosophers interested in language, ‘signifie’ is not meaningless as language is metaphor. Meaning will always change. Meaning is also metaphorical and also depends on the difference of the readers’ background. This concept also works for religious texts that do not use the the last ‘signifie’ because omitting the meaning of the text will stop the development of Islam for man’s goodness. In fact, Islam is a religion that as always relevant with the time.
PERKEMBANGAN SASTRA DI ERA BANI UMAYYAH (ANALISA KRITIS STRUKTURALISME-GENETIK) Muzakki, Akhmad
LiNGUA: Jurnal Ilmu Bahasa dan Sastra Vol 1, No 1 (2006): LiNGUA
Publisher : Laboratorium Informasi & Publikasi Fakultas Humaniora UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (580.361 KB) | DOI: 10.18860/ling.v1i1.543

Abstract

Sociologically, literature is a reflection of culture environment and as a dialectical text between the author and his social condition. Due to this fact, to understand and interpret literary works, we not only need to know the literary theory but also the external problems, such as, those of religion, society, and politics. In other words, it can be said that a literary work is a very complicated work because basically it is the reflection of human life with various dimensions that influence it.
KARYA SASTRA: MIMESIS, REALITAS ATAU MITOS? Muzakki, Akhmad
LiNGUA: Jurnal Ilmu Bahasa dan Sastra Vol 2, No 1 (2007): LiNGUA
Publisher : Laboratorium Informasi & Publikasi Fakultas Humaniora UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ling.v2i1.557

Abstract

Literature is represents falsehood, said Rahdar, but it is used as a unique procedure to reveal the truth. The imagination world  ia as a contact or touch between idea and language that create literary works in certain case and it becomes the autonomous area which are not necessary to be related to the reality. Although it is imaginative, it must not be irrational because the imaginative thing is also possible to happen in real life. As a work of imagination, literary work is not able to place itself as a central of legal social problems. It is caused by the fact that literary work is an imaginative work which contraries to reality so the harmony between mimesis and author's creativity to create the new thing has great role in creating the quallified literature.
GAYA BAHASA METAFOR DALAM AL-QUR’AN Muzakki, Akhmad
LiNGUA: Jurnal Ilmu Bahasa dan Sastra Vol 4, No 2 (2009): LiNGUA
Publisher : Laboratorium Informasi & Publikasi Fakultas Humaniora UIN Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ling.v4i2.601

Abstract

Language is a category for referring to a particular object. It represents reality, not the reality itself. Therefore, language is basically partial, does not represent something completely. For that reason, it is difficult for us to name a certain object because not all of languages provide them. In our empirical world, it is difficult to select an appropriate language to represent reality. Moreover, Koran language emphasize the aspect of belief and understanding. So, in the effort to overcome the language stagnancy, it is very realistic to find out metaphorical and analogous language in Koran. It is due to the fact that metaphor and analogy can bridge the limited human ratio and the unlimited Koran.
Kontribusi Semiotika dalam Memahami Bahasa al-Qur’ân Muzakki, Akhmad
ISLAMICA: Jurnal Studi Keislaman Vol 4, No 1 (2009): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (140.429 KB) | DOI: 10.15642/islamica.2009.4.1.35-48

Abstract

The texts of the Qur’ân may be understood as a collection of symbols, and cannot be interpreted in isolation from the context as their background. If semiotics is a science of symbols, then the texts of the Qur’ân must be the fertile object for the study of semiotics. In the science of semiotics, texts are deemed to have no end in themselves, meaning that we must not acknowledge them as having ended or being finalized at some point. Some philosophers such as Jacques Derrida have underscored this, and maintained that language is a metaphor. A meaning that we assume resulted from our use of language is in fact the product of the metaphorical exchange. Hence, a meaning will change as soon as the subject of the metaphorical exchange changes. Meaning in other words is both dynamic and relational because it is based on an endless source.
Dialektika Gaya Bahasa al-Qur’ân dan Budaya Arab Pra-Islam: Sebuah Kajian Sosiologi Bahasa Muzakki, Akhmad
ISLAMICA: Jurnal Studi Keislaman Vol 2, No 1 (2007): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/islamica.2007.2.1.55-70

Abstract

The linguistic style of the Qur’an is closely associated with the psychological state of the Arabs as well as with their overall civilization. When speaking of the truth—especially the truth that has to do with the unseen—Islam puts into consideration this psychological aspect and conveys this kind of truth in a metaphorical or symbolical language. By this, it is meant that the language of the Qur’an is a product of the dialectical process between what the Qur’an ought to say and the contextual reality. Therefore, the Qur’an must be understood in relation to the contextual reality so as to show its ardent adaptability to a given reality. The linguistic studies have thus far shown that when certain texts are read in isolation from the social constructs in which they are written as well as from their author, the texts will loose their true meaning and their communicative function. A literary work is above all a response to a social condition that takes place in a giventime and space.
lnsan Kamil: Bentuk Teofani Paling Sempurna Muzakki, Akhmad
ULUL ALBAB Jurnal Studi Islam Vol 4, No 2 (2002): Islamic Studies
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (876.189 KB) | DOI: 10.18860/ua.v4i2.6125

Abstract

The doctrine "wahdatul wudjud" developed by lbnu Arabi is considered a high tauhid. It states that the existence of things in the world is the reflection of Allah, the Oneness. Arabi further confirmes that human has a potential capability to manifest Allah s asma and aushaf. From this point, every human has great chance to realize the existence of the '"insan kamil" a reflection of Allah s tajalli, the special' position given to human as she/he perfectly reflects Allah s asma' and aushaf.
Signifikansi: Proses Pencarian Makna Terhadap Teks-teks Agama (Menyibak Pemikiran Nasr Hamid Abu Zaid) Muzakki, Akhmad
ULUL ALBAB Jurnal Studi Islam Vol 5, No 2 (2004): Islamic Studies
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (224.128 KB) | DOI: 10.18860/ua.v5i2.6159

Abstract

Naturally, said Gadamer, word belongs to and is taken from reality. Human being looks for appropriate words as form of expression for reality. Ontologically, language created by human being is not only as a means of communication and thinking, but rather it is seen as the manifestation of reality, while they are articulating that language. Therefore, the meaning of a word is in the concept of thought. In the linguistic theory of Saussure, a word is a sign related to signifiant (which gives meaning) and signifie (which is given meaning). The signifiant gives form or expression while signifie concept or meaning. The relationship between the signifiant and the signifie based on the social convention is called signification, or "maghza" in Nasr Hamid's term. In other words, the signification is the effort of giving the meaning to the sign (language). Among the language philosophers, Jacques Derrida, for instance, the last signifie is not always admitted. Derrida said, meaning appears due to metaphor exchange and meaning changes when the speakers change. Or, as what Nasr Hamid had expressed, the meaning of the religious texts are not established when the text was made, but rather it is dynamic, relational, and changing depending on the socio-historical background of the readers. 
Dekonstruksi Orientalisme (Telaah atas Pemikiran Leonard Binder) Muzakki, Akhmad
ULUL ALBAB Jurnal Studi Islam Vol 6, No 1 (2005): Islamic Studies
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (438.639 KB) | DOI: 10.18860/ua.v6i1.6172

Abstract

Ortodox Moslems considered orientalism as a conflict between kafir and mukmin which was sharpened by various tendencies. They appraised, Nurcholis said, because there are three prejudice roots of the West to Islam which caused the emerge of negative stigma that are the prejudices on religious, socio-politic and culture understandings. Or, as stated by Hasan Hanafi, orientalism saw "ego" (East) through "the other". West took apart as "ego" which became the subject and considered non-West as "the other" which became the object. As a consequence of its position as the subject examiner, superiority complexity in the European "ego" aroused Because of its position as the examined object the inferiority complexity in "the other" non Europe emerge as well. In contrast to Foucalt, he said that orientalism is a discourse. Islam is also understood by Moslem as a discourse. Basically, orientalism is an effort to articulate an interpretation of Islam. Therefore, according to orientalism Islam is universal and cannot be given a single interpretation. As stated in the deconstruction theory which views that a language does not have an exact, particular, constant meaning, however, it tries to get the contradictory and ironical meaning. Hence, because orientalists understand Islam as a phenomenon, Islam universaly depends on culture in which it is manifested.
TITIK TEMU EPISTEMOLOGI BARAT DAN ISLAM Muzakki, Akhmad
ULUL ALBAB Jurnal Studi Islam Vol 10, No 1 (2009): Islamic Studies
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1849.444 KB) | DOI: 10.18860/ua.v10i1.6070

Abstract

Beside ontology and axiology, the object of philosophy of science is epistemology that discusses the truth of, the method of finding, and the reality of science. ]n epistemology, there are many schools discussing the process of finding the truth of science, such as, rationalism, empiricism, criticism, phenomenology, positivism, pragmatism etc. In the trilogy of Islamic teachings, that is, iman (faith), Islam, and ihsan (perfection), generally sciences in Islam can be classified into three branches of study: (1) Ilmu Tauhid (theology), this science makes use of intellectual ability or logic (burhani method) which is epistemologically identical with rationalism; (2) Ilmu Fiqh (Islamic laws), this frequently uses bayani method, that is, inductive and deductive framework, in epistemology this method is called empiricism; (3) Ilmu Tasawwuf (mysticism), this science uses the power and purity of heart, it is called irfani method that is similar to phenomenology in Western philosophy of science. Therefore, epistemologically, basically the development of sciences in Islam cannot be separated from Western epistemological schools, that is, rationalism, empiricism, and phenomenology as well.
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