Vol 2 No 2 (2019): Al Furqan: Jurnal Ilmu Al Quran dan Tafsir

 In Indonesia, the practice of corruption is no longer recognizable, meaning that this practice has been carried out by anyone from various groups both working in the private and public sectors, ranging from low-ranking employees to the highest among government and high-ranking State officials. Even it is a social pathology (social disease) that has threatened the life of society, nation and state. Corruption is a reflection of the low morale of the perpetrators so that what appears to be greediness. Whether it is realized or not, corruption is very detrimental to the State even results in poverty. This is contrary to the values ​​of Pancasila which are the life guidelines of the Indonesian people.

Fazlur Rahman is a man who has various thoughts related to the issue of the Qur'an and Hadith, Rahman's presence in the list of names of Islamic thinkers brings something new to the renewal of Islam. Appear as a brilliant figure in formulating the method of interpretation of the Koran. Fazlur Rahman provides a more convincing method of interpretation, which lies in the use of philosophy, social sciences and humanities. The conceptual framework that Rahman built is often called the double movement hermeneutics. This is because in the process it involves a double movement, namely from the problem of the present situation to the time the Koran was revealed and from the time of the Koran back to the present problem. In this method the emphasis is on the basic ideas of the Koran or its moral ideals compared to the specific legal. Another term in the meaning that Fazlur Rahman puts forward the content of the universal meaning rather than the literal-particular meaning. The method formulated by Rahman finally not only contributed to the development of the Qur'anic interpretation method, but also influenced the ijtihad process in the context of answering the social-religious problems of the present era.

Understanding of the Koran becomes a discipline that continues to experience development, as the development of the situation and conditions of the times, including the method of understanding the Koran or its interpretation. There are two big camps in the world of interpretation that can not be separated, namely first, the tradition that is used by Muslims or called traditionalists or conventional and interpretation traditions carried by modernists who carry a lot of Western methods. The traditionalists use a method that has been developed since the time of the Prophet to the present formulated by the interpretation of bil m'atsur in the Ijmali genre. Meanwhile, modern people use the hermeneutics method. In the development of the two traditions are often contested, one considered that the traditions of the tardisionalists are well established and do not need to be renewed by emphasizing the existing rules, while the hermeneutic method is an absurd method and cannot be accounted for even only assessing something that is relative. whatever the goals of the two traditions are clear they both have a goal that the Koran can be understood throughout the ages andsholih li kulli zaman wa makan.

This paper discusses the interpretation of verses of parent and child communication from the Qur'an. The purpose of this discussion is to explore the moral message of parent and child communication that is the object of discussion. The object of this research is the Prophet Ibrahim and his son, Luqmān and his son, Prophet Ya‘qūb and his son, and Prophet Nūḥ and his son. The importance of this discussion is to find moral values ​​or messages in the stories in the Qur'an which will later become ibrāh or lessons for Muslims. To get in-depth results, this study uses a thematic method. As the name implies, this method is an attempt to understand the verses of the Qur'an by seriously studying the related verses.

In his book entitled Semiotic of Poetry, Riffaterre describes his theory called superreader. Initially, Riffaterre's semiotic theory was specifically used to analyze poetry, but in its development this theory could also be used to analyze other literary works. The literary meaning in Riffaterre's semiotics is in the form of (1) the unsustainability of poetic expressions (literary works) caused by displacing of meaning, distorting of meaning, and creating of meaning, (2) reading heuristic and hermeneutic or retroactive, (3) matrices, models, and variants, (4) hypograms or intertextual relationships. In Riffaterre's semiotics the conflict between meaning and significance plays a very important role. In the process of development, the meaning of the text of the Qur’an in this case QS. al-Baqarah verse 223 will give birth to various dynamics of meaning behind the verse to how the verse speaks with the verse maqashid coledors if elaborated the meaning of the verse using Riffaterre's semiotic theory. In connection with the Qur'an, the study of semiotics of the Qur'an begins by placing the Qur'an as a text. Text in the sense as a form of the use of signs (verses or signs) in the form of a combination or collection of a set of language and cultural signs that are combined in certain ways in order to produce certain meanings as well. This research is considered important because there are still few previous studies that discuss Riffaterre's semiotic theory using Alquran verses. The analysis of Alquran with the semiotic approach can be started by analyzing the building structure of the combination of the Alquran code that exists in Riffaterre's semiotic theory.