INTERPRETASI Q.S. FATIR [35] AYAT 32 DENGAN PENDEKATAN MA'NA-CUM-MAGHZA

Ida Mawaddah Ahmad, NIM.: 20105030029 (2024) INTERPRETASI Q.S. FATIR [35] AYAT 32 DENGAN PENDEKATAN MA'NA-CUM-MAGHZA. Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

The term 'Auraśnā al-kitāb' in QS. Fāţir [35]: 32 is evidence of Allah's instruction to make the Quran a heritage of the Muslim community. In this verse, Allah does not only provide the Quran as text but also its content. However, this is not in sync with the cultural phenomenon of memorizing the Quran without understanding its meaning. The interpretation of the term 'Auraśnā al-kitāb' in this verse can be reinterpreted using the ma'nā-cum-maghzā method to find its dynamic significance or relevance to the issues in Indonesia. Therefore, this research formulates the problem of how the term 'Auraśnā al-kitāb' in QS. Fāţir [35]: 32 would be analyzed using the ma'nā-cum-maghzā approach and what is the relevance of QS. Fāţir [35]: 32 in the present time. This study is a literature review that processes data using a descriptive-analytical approach within the framework of the ma'nā-cum-maghzā interpretation method. To explore the meaning and important messages in this verse, it is necessary to analyze the term 'Auraśnā al-kitāb' linguistically to understand the intention behind Allah's instruction in this verse. Subsequently, this research employs a contextual interpretation method to achieve the main goal of finding meaning and important messages that can be actualized using the ma'nā-cum-maghzā method, developed by Sahiron Syamsuddin. The interpretation process involves analyzing historical meaning, analyzing historical phenomenal significance, and contextualizing the verse in the current phenomenon to reveal the main message of the verse. The research findings indicate that the term 'Auraśnā al-kitāb' in QS. Fāţir [35]: 32 is a sign for the Muslim community to consider the bestowal of the Quran as a personal responsibility to use the spirit of the Quran in their lives by studying, practicing, and disseminating the values it contains. Therefore, in its contextualization, Muslims are not only required to learn to read or memorize the Quran but should prioritize morals and ethics and use the spirit of the Quran to develop their potential to be more productive and innovative. By doing so, they can strive to spread His teachings through any field or profession.

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