Rabu, 28 September 2016
Muhammad
Subhi Mahmasoni, 11310017, The World Mosque in The al-Qur’an (Semantic
Thosihiko Izuthsu), Arabic Letters and Language Department, Faculity of Humanities. The Islamic State University of Malang, Advisor: Drs. KH.
Marzuqi, M.Ag.
Keyworlds: Makna (Meaning), The Worlds Mosque, Semantics of Qur’an.
In this era there are many mosque building phenomena like luxurios
designed building. Many labels are given to mosques as terms to portay the
phenomenon like mosque with price 1.000.000.-/1 m. Mosques are built
everywhere. In Ningxia, 4.000 mosque have been built but the followers leave it and don’t function
it as worship place.
In Indonesia, there are many terms to label mosque like musholla,
langgar, tajug and surau. And there are also additional name attached in mosque
names like Masjid Jami’, Masjid Agung, Masjid Raya, etc. This diversity is
related to its function, size, owner and existence.
In the current development, the mosque is built near by big buildings
and housing like offices, mall, bus station and entertainment site.
Consequently, the space of cities become more narrow and solid. Otherwise,
there are also many big mosque which is designed beyond its function as worship
place like meeting room, mall or even restourant.
Day by day, mosques have been experiencing significant change in its
function. Therefore, the researcher is interested in analyzing mosque meaning
based on Al-Qur’an from its Language. The research questions are 1) how is the
Lafadz use of mosque in Al-quran and 2) what is the definition of mosque in
Al-Qur’an.
This research uses library research. Data collection method employed in
this research is documenter method. The primary data is taken from Al-Qur’an
and its meaning, Lisan al-Arab dictionary, al-Munjid dictionary, al-Wasith dictionary, al-Munawir dictionary, Mu’jam al-Mufahrosh li al-Fadzil Qur’an al-Karim, Mu’jam al-Mufahrosh li-Ma’ani al-Qur’an al-Adzim,
Mu’jam al-Wafi li-Kalimat al-Qur’an al-Karim and other al-Quran dictionary, Tafsir Jalalain, Khasyiyah Sowi ala
Tafsir al-Jalalain, Tafsir Ibnu al-Miqbas min Tafsir Ibnu Abas, Tafsir al-Wajiz
lil-Wahidi, Tafsir Ibnu Katsir. And the secondary data is taken from Semantic book, magazine, article, and internet related to mosque meaning
in al-Qur’an.
Data analysis technic uses 1) description, that is the researcher
describe the meanings of word Sajada and Mosque from al-Qur’an, collect and clasify the ayah related to mosque and cite
scholars’s argument like Mufassir and Ulama’ about the meaning of sajada and mosque in
al-Qur’an. 2) analysis, that is to analyze by using alqur’an semantic
approach Thosihiko Izuthsu. This analysis includes the forms of word sajada and
mosuqe in al-Qur’an, the difference of meaning, words
which show the meaning of mosque and its implication toward concept and
function of mosque.
The result of this research 1).
The use of the word mosque in the al-Qur’an mentioned 28 times with various
meaning. 22 times in the singular and the plural-shaped 6 times. 2). The use of mosque meaning in al-qur’an in
general including: bait, mushollah and masjid.
Bait is explained as the bulding history in Ismail and Ibrahim era, this is defferent from word mosque
which its root word is sujud. It means obedient. Therefore, the real of mosque
meaning is a place to commit all activities (not only prayin) as manifestation of observence to Allah.
From the various names
of mosque, it prefes to explain mosque al-haram. It indicatet that mosque
al-haram becomes general standard as worship place.
The meaning of lafadz of mosque al-haram in al-qur’an is based on its context
which contain some meanings, such as: 1). Ka’bah, Baitullah, 2). Mosque al haram
universally, 3). Makka city, 4). Haram ground
universally that is makka city and its surroundings. From its function as kiblat, mosque al-Haram as a safe place and security assurance someone within it, no war
around mosque, to stay in mosque, become Allah as the only God, tasbih, and
praised Allah’s name.
In homage, wear cloth and beatiful jewelry and use parfume when coming
to mosque, attempst to guarantee primary need for someone who visit mosque al-Haram with full sincerity, don’t prohibit people who
visit mosque, conviction motivation to mosque building based on taqwa because
in this case al-Qur’an explains that there a2 conviction motivation of mosque. First, motivation of
taqwa and motivation of devil. Therefore, it is forbiden to build mosque in the
name of giving dziror, on the other hand the only mukmin who can mosque
prosperious.
