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PropertyValue; dbpedia-owl:abstract ま, dalam hiragana, atau マ dalam katakana, adalah sebuah kana dalam bahasa Jepang, yang melambangkan suatu mora. Bentuk hiragananya terdiri dari tiga garis, sedangkan bentuk katakana terdiri dari dua garis.
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xBPRgg. Título Nossas vidas histórias de mulheres Karo Arara / Iba’kât kanã ma’pâyrap at kanã xet to’ Organização Jandira Keppi e Nienke Pruiksma Categoria Livros Idioma Português e Karo Arara Páginas 98 Ano 2018 Editora Oikos Este material tem a intenção de mostrar uma pequeníssima parte do mundo complexo do povo Karo Arara, contada pelas mulheres. As narrativas dessas mulheres nos mostrarão parte de suas vivências antes e após o contato com o mundo não indígena e seus olhares para o presente e futuro. Este livro faz parte do projeto “Cultura, Gestão e Gênero Mulheres Arara buscando qualidade de vida”, desenvolvido pelo COMIN, com apoio de Pão para o Mundo-Áustria. Clique no título para abrir o material.
The existence of majaz mursal i'tibar ma kana in the Qur'an has proven the use of majaz style of language in the Qur'an which underlined that the Qur’an cannot be separated from majaz. The study of the Qur'an will cause the ambiguity in meaning and even fatal mistakes if balaghah approach majaz is not used. The data of this research were obtained from the Qur'an and the opinions of several Balaghah experts, such as Abu Ubaidah and Az-Zamakhsyary as the source of information in this study. Semantics was also used in this research, which was analyzing the meaning of the verses of the Qur'an which were classified as majaz i'tibar ma kana. The research results showed that there were 12 verses in the Qur'an including majaz mursal i'tibar ma kana which were found in the different verses, such as surah Al-Baqarah verse 2 234, surah An-nisa verse 4 2, surah An-nisa verse 4 12, surah Al-Rahman verse 55 56, surah Al-Kahfi verse 28 47, surah Al-Hujarat verse 49 9, surah An-Naml verse 27 87, surah Fussilat verse 41 21, surah Thaha verse 20 74, surah Nuh verse 71 26-2, surah Ad-Dhukhan 44 verse 47,48 49. So, there must be a meaningful figure of speech metaphor in understanding the verses of the Qur'an and there was no ambiguous meaning. Therefore, this study suggested the need to explore the science of balaghah as one of the tools of science in understanding the Qur'an implicitly. Content may be subject to copyright. Discover the world's research25+ million members160+ million publication billion citationsJoin for free Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 DOI © 2021 Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab Universitas Islam Negeri Raden Intan Lampung Stylistic of The Qur’an The Existence of Majaz Mursal I’tibar Ma Kana Murdiono1*, Ahmad Fatoni2, Renat Sarimov3 1 Arabic Education Study Program Universitas Muhammadiyah Malang, Indonesia 2 Arabic Education Study Program Universitas Muhammadiyah Malang, Indonesia 3 Arabic Teaching Russian Islamic University, Russian ________ Article History _______ Keywords Arabic; Metaphores; Mursal; Qur'an _______________________ *Correspondence Address murdiono Abstract The existence of majaz mursal i'tibar ma kana in the Qur'an has proven the use of majaz style of language in the Qur'an which underlined that the Qur‟an cannot be separated from majaz. The study of the Qur'an will cause the ambiguity in meaning and even fatal mistakes if balaghah approach majaz is not used. The data of this research were obtained from the Qur'an and the opinions of several Balaghah experts, such as Abu Ubaidah and Az-Zamakhsyary as the source of information in this study. Semantics was also used in this research, which was analyzing the meaning of the verses of the Qur'an which were classified as majaz i'tibar ma kana. The research results showed that there were 12 verses in the Qur'an including majaz mursal i'tibar ma kana which were found in the different verses, such as surah Al-Baqarah verse 2 234, surah An-nisa verse 4 2, surah An-nisa verse 4 12, surah Al-Rahman verse 55 56, surah Al-Kahfi verse 28 47, surah Al-Hujarat verse 49 9, surah An-Naml verse 27 87, surah Fussilat verse 41 21, surah Thaha verse 20 74, surah Nuh verse 71 26-2, surah Ad-Dhukhan 44 verse 47,48 49. So, there must be a meaningful figure of speech metaphor in understanding the verses of the Qur'an and there was no ambiguous meaning. Therefore, this study suggested the need to explore the science of balaghah as one of the tools of science in understanding the Qur'an implicitly. Introduction Fi'il madhi is usually used for the future form or i'tibar ma kana in Balaghah is one of the styles of language in Al-Qur' Fi'il madhi is a verb fi'il that indicates the past conversation or something that has such as word "fahima" which means 1 Juhdi Rifai, “Pendekatan Ilmu Balaghah dalam Shafwah Shafwah Al-Tafâsîr Karya „Ali Al-Shabuny,” Jurnal Ulunnuha 8, no. 2 2019 245–66. 2 Syaikh Muhammad Muhyidin Abdul Hamid Al-Misri, Tuhfatus Saniyah Syarh Al-Muqaddimah Al-Ajurrumiyah As-shaff Media, Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov 339 Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 “has understood” and "kharaja" which means “has come out”. The further study3 and understanding Balaghah is important especially majaz mursal i' It become important because when the position that logically should be occupied by fi'il mudhari or majaz mursal i'tibar ma kana 678 but precisely Allah, our Almighty God, revealed in another form, namely fi'il Madhi to show the events that have The purpose of it is to increase the faith of reader or the listener through the verses because all the things above happened is a I'tibar ma kana is part of the majaz mursal indicator that mentions something that has happened whereas it exactly has not happened yet or that will Majaz mursal i'tibar ma kana is the object of study of Bayan. Bayan science is part of balaghah,1516and balaghah is a science that explores the miracle of Al-Qur'an on the aspects of the language style and Some experts interpret Al-Qur'an with 3 Muhamad Hamdani, “Implikasi Perubahan Derivasi dan Makna „برض‟ dalam Al-Quran terhadap Terjemahnya,” Al Mi’yar Jurnal Ilmiah Pembelajaran Bahasa Arab Dan Kebahasaaraban 1, no. 2 2018 71, 4 Iin Suryaningsih and Hendrawanto Hendrawanto, “Ilmu Balaghah Tasybih Dalam Manuskrip „Syarh Fī Bayān Al-Majāz Wa Al-Tasybīh Wa Al-Kināyah,‟” Jurnal Al-Azhar Indonesia Seri Humaniora 4, no. 1 2018 1, 5 Mahfudz, Ali, “Tafsir Al-Lughawi Histori Dan Penerapannya,” El-furqania 04, no. 02 2005 1–18. 6 Sya'ban, Muhammad Zaky, “Kajian Balaghah dalam Al-Qur‟an Surat Luqman,” Al-Fathin 2, no. 2 2019 197–210. 7 Kuswoyo, “Dualisme Hakekat-Majaz.,” El-Wasathiya Jurnal Studi Agama 3, no. 1 2013 1–17. 8 Nurwahdi, “Partikel Penegas Nun Taukit Pada Fi‟il Mudhari‟ Dan Maknanya Dalam Al-Quran.,” Jurnal Ulunnuha 6, no. 1 2016 1–10. 9 Khotimah Suryani, “Keunggulan Bahasa Al-Qur‟an Di Bidang Sastra Al-Balaghah Dalam Pandangan Ibn Asyur,” Dar El-Ilmi Jurnal Studi Keagamaan, Pendidikan Dan Humaniora 6, no. 2 2019 220–45. 10 Mila Dewi Kania, Intan Rembulan, and Nur Hizbullah, “Analisis Perbandingan Delesi Pada Verba Pasif Fi‟il Majhul Antara Surah Al-Qiyaamah Dengan an-Nabaa,” Prosiding Seminar Nasional Linguistik Dan Sastra Semantiks 2020 1, no. 1 2020 52–57. 11 Hendra Wijaya, “Nukhbatul „Ulum Jurnal Bidang Kajian Islam,” Jurnal Bidang Keislaman 4, no. 2 2018 187–203. 12 R Edi Komarudin, “Isti‟arah Dan Efek Yang Ditimbulkannya Dalam Bahasa Al-Qur‟ān Surah Al-Baqarah Dan Âli Mrân,” Al-Tsaqafa Jurnal Ilmiah Peradaban Islam 14, no. 1 2017 207–27, 13 H. Ahd Husaini, “Aspek Balaghah Dalam Penerjemahan Al- Qur‟an,” Al Maqayis 2, no. 1 2014 1–14. 14 Wijaya, “Nukhbatul „Ulum Jurnal Bidang Kajian Islam.” 15 Suryaningsih and Hendrawanto, “Ilmu Balaghah Tasybih Dalam Manuskrip „Syarh Fī Bayān Al-Majāz Wa Al-Tasybīh Wa Al-Kināyah.‟” 16 Hadi Yasin, “Sisi Balaghah Dalam Tafsir Al-Baidhawy,” Tahdzib Al-Akhlaq Jurnal Pendidikan Islam 3, no. 2 2020 41–61, 17 Muh Haris Zubaidillah, “Haqiqah Dan Majaz Dalam Alquran,” INA-Rxiv 7, no. 1 2018 1–14, 18 Ach Thabrani et al., “Nadzam Dalam I‟Jaz Al Quran Menurut Abdul Qahir Al Jurjani.,” Al Mi’yar Jurnal Ilmiah Pembelajaran Bahasa Arab Dan Kebahasaaraban 1, no. 1 2018 1–14, Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 340 balaghah approach. One of them is "Tafsir az-zamakhsyary" entitled "al-Kasyf".19 Based on the data, the hypothesis was "If there is no majaz in Al-Qur'an, it will cause the meaning ambiguity and unacceptable20, as in surah Az-Zalzalah which stated “the earth emits heavy burdens". This verse has the ambiguity if it is interpreted literally. It is impossible for the mountain itself to be able to issue heavy It must be interpreted by using majaz that the one who issued the heavy burdens is not a mountain but Allah, the In this context, the study of majaz is not to deconstruct the text of Al-Qur'an,2324 but as an effort in understanding the thought in the Islamic world about the study of Al-Qur'an. The controversy in this case gives the impact to the Islamic science, such as the Ushuluyyin and Departing from the theory that language as a medium that must be maintained and suspected, including Arabic as the language of Al-Qur' Not all rules of Arabic in accordance with the style of Al-Qur'an language28 although Al-Qur'an uses Arabic language such as the style of i'tibar ma kana or the use of fi’il madhi means mudhari conventionally not in accordance with arabic It is not a mistake, but Al-Qur‟an has a level of greatness in the aspect of language as a miracle of Prophet Muhammad PBUH.3031 Some studies have conducted studies on majaz in Al-Qur'an namely 1 Research that aims to discover the urgency of majaz and the nature in Al-Qur'an by using 19 Ahmad Muhsin, “Gaya Iltifāt Dalam Al- Qur ‟ an,” Diwan Jurnal Bahasa Dan Sastra Arab 5, no. 2 2019 1–13. 20 Yasin, hadi, “Sisi Balaghah Dalam Tafsir Al-Baidhawy". Tahdzib al-akhlaq jurnal pendidikan islam 3, no. 2 2020 41-61. 21 Rifai, juhdi, “Pendekatan Ilmu Balaghah Dalam Shafwah Shafwah Al-Tafâsîr Karya „Ali Al-Shabuny." Jurnal Ulunnuha 8, no. 2 2019 245-266. 22 Asep Supianudin, “Implikasi Makna Gramatikal „Kana‟ Dalam Al-Quran Terhadap Terjemahannya,” Al-Tsaqafa Jurnal Ilmiah Peradaban Islam 16, no. 1 2016 47–60, 23 Zul Arsil, Hasanna Lawang, and Nurfarida Hamid, “Ka Na Wa Akhwa Tuha Dalam Surah Al-Ma Idah Studi Analisis Sintaksis ” 2, no. 1 2021 19–29. 24 Sukamta, “Majaz Dalam Al-Qur‟an Sebuah Pendekatan Terhadap Pluralitas Makna,” Disertasi, 1999 1–60. 25 Moh. Muhtador Nawafi, “Eksistensi Majas Dalam Alqur‟an Sebagai Khazanah Keilmuan Islam,” Al-A’raf Jurnal Pemikiran Islam Dan Filsafat 14, no. 2 2017 239, 26 Kuswoyo, “Dualisme Hakekat-Majaz.” 27 Nawafi.” 28 Intan Sari Dewi, “Bahasa Arab Dan Urgensinya Dalam Memahami Al-Qur‟an,” Kontemplasi 04, no. 01 2016 39–50. 29 Ekawati, “Majâz Al-Qur‟an Dalam Perspektif Sejarah,” Hikmah 15, no. 2 2019 338–58. 30 Ahmad fakhrur rozy, Kemu’jizatan Al-Quran Dari Aspek Balaghah Suska Maarif, 2007. 31 Zaqiatul Mardiah and Bagus Arighi Afif, “Verba Perfektum Dan Verba Imperfektum Dalam Bahasa Arab,” Jurnal Al-Azhar Indonesia Seri Humaniora 2, no. 3 2015 199, Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov 341 Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 descriptive qualitative methods. Based on the results of the research, the language style of Al-Qur'an has variations such as amtsal, qasam, qasas, jadal, khabar, al-insya', tasybih, isti'arah, haqiqah, majaz and in the several sentences in Al-Qur'an , there are some special meanings and general meanings32. 2 Research that aims to examine verses including majaz mursal in Surah Al-Baqarah by using descriptive qualitative methods. According to the result of this research, majaz was used as its expressions in Al-Baqarah, the longest Surah in Al-Qur‟an whether majaz isti’arah, majaz mursal or majaz 3 Research that aims to examine verses including majaz isti'arah in Al-Qur'an by using descriptive qualitative methods. Based on the result of the research, borrowing word isti'arah in Al-Qur'an apparently aims to attract the attention of listeners and readers of Al-Qur' 4 the research about the origin of Balaghah according to 'Ali 'Asyri Zaid by using Gracia theory in interpreting the text based on the historical aspect and the meaning of the text. Based on its results, the existence of Balaghah studies are marked by the existence of kalam experts in studying the miracle of 5 The research about the style of isti'arah language in Al-Qur'an by using descriptive qualitative methods. According to the results of the research, the miracles of Al- Qur'an is an expression that contains metaphors and effects resulting from the structure of language used by Al-Qur'an. The disclosure of isti'arah is from the perspective of tharfayin in Al-Qur'an such as isti'arah makniyyah and tashrihiyyah and from the perspective of musta'arnya such as isti'arah taba'iyah and Based on these studies, the aim of the researchers to study and have a research about balaghah in Al-Qur'an on the aspects of majaz mursal i'tibar ma kana because there are no researchers who study specifically about majaz i'tibar ma kana. The previous research focused on the study of majaz isti'arah in Al-Qur'an. Majaz mursal, which focused on Surah Al-Baqarah becomes an opportunity for researchers to study Al-Qur'an in the other aspects of majaz mursal especially I'tibar ma kana. Hermeneutic method was used with the Balaghah approach, namely Thematic, the steps to determine the problem to be discussed topic; gathering the verses relating to majaz mursal i'tibar 32 Zubaidillah, “Haqiqah Dan Majaz Dalam Alquran.” 33 Muhammad Syamsudin Noor, “Majaz Aqliy Dalam Surah Al-Baqarah,” Jurnal UIN Antasari 1, no. 2 2013 68–104. 34 Ridwan, “Peminjaman Kata Isti‟arah Dalam Al-Qur‟ an,” El-Harakah 9, no. 3 2007 1–18. 35 Muhammad Agus Mushodiq, “Majaz Al-Quran Pemicu Lahirnya Ilmu Balaghah Telaah Pemikiran „ali „asyri Zāid,” Muhamad 20, no. 01 2018 45–62. Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 342 ma kana and understand the correlation of these verses in their respective contexts. Semantics is the research of certain meanings in a particular language according to the classification system. This method is used to examine the meaning of vocabulary in the verses that contains majaz mursal I'tibar ma kana, and Descriptive is research conducted based on facts or phenomena of existing language, without considering the error of the language use. These approaches are used to analyze verses including majaz mursal I'tibar ma kana in Al-Qur'an. Based on the data, encourage researchers to reveal that the style of Al-Qur'an 30 juz, majaz mursal alaqah i'tibar ma kana is usually used which is characteristic of the invulnerability of Al-Qur'an, and its existence becomes the thing that can determine the understanding of Al-Qur'an in the right If majaz mursal i’tibar ma kana is only interpreted in normative Arabic rules without using Balaghah, there will be the ambiguity of the meaning and causing Balaghah language style should not be ignored in language included in the activity of translating foreign languages moreover in Al-Qur'an translation that is specific and has its own language style because it is not human Method This research was a library research with descriptive analysis method which was done by collecting data, compiling or clarifying, compiling and interpreting This research was a study of the text contained in Al-Qur'an which was the verses that use the style of majaz alaqah i'tibar ma kana or the use of fiil madhi which means mudhari' in Al-Qur‟an according to the perspective of Balaghah. Because the existence of majaz research will have a mistake in understanding the meaning of the verses of Al-Qur‟an if it is not understood comprehensively41. To understand the verses that include i'tibar ma 36 Nurul A‟ini Pakaya, “Fenomena Uslub Isti‟arah Dalam Al-Qur‟an,” Al-’ajami 05, no. 1 2016 117–30. 37 Dwi Atmawati, “Majaz Dalam Al-Qur‟an Kajian Terhadap Al-Qur‟an Terjemahan Juz 30 ,” LINGUA Jurnal Ilmu Bahasa dan Sastra 9, no. 1 2014 1–8. 38 Nawafi, moh. “Eksistensi Majas Dalam Alqur‟an Sebagai Khazanah Keilmuan Islam."Al-a'raf jurnal pemikiran islam dan filsafat 12 2 239. 39 Atmawati, “Majaz Dalam Al-Qur‟an Kajian Terhadap Al-Qur‟an Terjemahan Juz 30 .” 40 Haji Winarno Surakhmad, “Metodologi Pengajaran Nasional” Bandung Jemmars, 1980. 41 Sukamta, “Majaz Dalam Al-Qur‟an Sebuah Pendekatan Terhadap Pluralitas Makna." Disertasi, 1999 1-60. Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov 343 Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 kana in Al-Qur‟an used thematic, semantic, comparative, hermeneutic and linguistic analysis, induction, and deduction methods were In this library research, the data source which was written material consisted of primary and secondary data sources. The primary data source in this study was Al-Qur‟an a whole 30 juz which is studying verses that use the style of alaqah i'tibar ma kana or the use of fiil madhi which means mudhari'. While the secondary data was a book entitled "majaz Al-Qur'an" by Abu Ubaidah al-Mastani and the other books and literatures relevant to the research related to majaz mursal i'tibar ma kana in Al-Qur‟an. The data analysis techniques used in Balaghah are thematic, which is the steps to determine the problem to be discussed topic; collecting verses relating to majaz mursal i'tibar ma kana in Al-Qur‟an 30 juz; Comparative, it is to understand the correlation of these verses in their respective contexts; discussion in an out-line framework. Semantics, which is research of certain meanings in a particular language according to the classification system. This method is used to examine the meaning of the vocabulary majaz mursal I'tibar ma kana in Al-Qur‟an 30 juz, and descriptive, which is research conducted based on the facts or phenomena of existing language, without considering the error of the language use. Result and Discussion In previous studies, researchers have not found any research that examines the specifics of majaz i'tibar ma kana. The previous research has only focused on theoretical studies, so it has not discussed about the substance of the verses of Al-Qur‟an. Hence, in this article, the researchers focused on majaz mursal i'tibar ma kana which are alaqah and qarinah and divided into nine forms, such as alaqah sababiyah, musabbabiyah, juziyyah, kuliyyah, i'tibaru ma kana, i'tibaru maa yakuunu, mahaliyyah, haliyyah, and aliyah. In addition, in this study, researchers only focused on vocabulary that belongs to the category majaz mursal i'tibaru ma kana in Al-Qur‟an 30 juz is the use of a word for non-original meanings, and tied with 'alaqah. Based on the findings, the lafazd which includes i'tibaru ma kana in Al-Qur‟an are 12 verses which are found in the different surah and described in the following table 42 Dhuhri, Saifuddin, and Tarmizi “Māturīdite Kalam among Southeast Asian Ash`arite.,” Al-jami’ah 58, no. 2 2020 319–418. Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 344 Table 1. Surahs and Lafadz Al-Qur‟an I’tibar ma kana Surah Al-Baqarah 2 234 Give to the orphans their property when they have reached puberty Maiden who has never been touched And we gathered all mankind “Why are you a witness against us? “They have not the last of them given birth to any child except a rebellious and unbeliever son” Surah Al-Dhukhan 44 47 Hold him and drag him into the middle of hell Surah Al-Dhukhan 44 48 49 Then pour over his head the torment of boiling water “Taste thou the moghty and glorious “ The phrase means "to leave wives" in Surah Al-Baqarah 2 verse 234, including alaqah i'tibar ma kana or the use of fi'il madhi which means mudhari'. This verse used " " although it is not a wife anymore after the death of the husband. If he were still his wife, then he would be forbidden to marry again after his husband passed away. Although his wife remarried but they were once husband and wife, so Al-Qur‟an mentions "" as a suggestion to the wife to wait for the iddah period for four months and 10 days, so that her husband was not forgotten before the end of her iddah period. The language style of Al-Qur‟an is intended for the wife to remember her ex husband so that he is always remembered before the end of iddah. In the redaction of this verse "Wallażīna yutawaffauna mingkum wa yażarụna azwājay yatarabbaṣna bi'anfusihinna arba'ata asy-huriw wa 'asyrā, fa iżā balagna ajalahunna fa lā junāḥa 'alaikum fīmā fa'alna fī anfusihinna bil-ma'rụf, wallāhu bimā ta'malụna khabīr" Those who die among you by leaving wives let them suspend themselves for Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov 345 Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 four months and ten days. Then when the prayer is over, there is no blame on you for letting them do what they deserve. God knows what you do The phrase in Surah An-Nisa 4 verse 2 is classified as alaqah i'tibar ma kana that mentions something that has happened, when what it means is that has not happened or that will happen. The orphan is children who have lost their parents or one of them. Do you think that Allah has commanded the orphan to give his father's wealth? This cannot be justified. In this verse there is lafazd " " orphans, the true meaning is "Give the property to the orphans when they have reached puberty". The use of the word "" orphan, " is a state in the past form, but it means the future form when the child has reached puberty. As long as it is still a child, he or she is not permissible to control it. Hence, in the redaction of this verse “Wa ātul-yatāmā amwālahum wa lā tatabaddalul-khabīṡa biṭ-ṭayyibi wa lā ta`kulū amwālahum ilā amwālikum, innahụ kāna ḥụbang kabīrā, And give the orphans their wealth, do not exchange the good for the bad, and do not eat their property with yours. Surely these are a great sin. Lafadz meaning "your wives" in Surah An-nisa 4 verse 12 is classified as alaqah i'tibar ma kana or the use of fiil madhi' which means mudhari'. Because if the wives die then the husband is not his husband anymore. Hence, Al-Qur‟an mentions the wives, when the wives die then the relationship with her husband is over. This style is i'tibar ma kana which aims to glorify women and so that they do not forget their family and husbands. So, in this verse stated “Walakumniṣfumātarakaaz wājukumil lam yakullahunna walad And for you half of the wealth left by your wives, if they have no children. If your wives have children. The phrase means "and we gather all mankind" in Al-Kahfi 18 verse 47 is alaqah i'tibar ma kana and lafadz fi'il madhi in fiil mudhari' and previously there were two fi'il mudhari. Fi'il madhi is a verb fi'il that refers to Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 346 something that happened before the past or has passed, for example “” has understood and “” has come out. It is a questionable because in the verse, the events that have not happened but expressed with fi'il madhi. As in the sentence and We gathered all mankind, has the gathering of mankind not happened at this time? This style of language is used to indicate that yaumul hasyr the gathering of humans in the end of the day will actually happen. The truth of this event is very appropriate to be revealed by the form of fi'il madhi which indicates that it actually happened in the past. So, in the redaction of the verse mentioned “Wa yauma nusayyirul-jibāla wa taral-arḍa bārizataw wa ḥasyarnāhum fa lam nugādir min-hum aḥadā” And on the Day when We shall travel the mountains, and you will see the earth flat, and We shall gather all mankind together, and we shall not leave any of them behind. The phrase means “two groups of believers" in Al-Hujarat 49 verse 9. It is alaqah i'tibar ma kana or the use of fi'il madhi which means mudhari' because the two groups do not know each other. The verse used redaction in a past form, but what is meant is something that will happen in the future. Thus, in the redaction of this verse is "Wa in ṭā'ifatāni minal-mu'minīnaqtatalụ fa aṣliḥụ bainahumā, fa im bagat iḥdāhumā 'alal-ukhrā fa qātilullatī tabgī ḥattā tafī'a ilā amrillāh, fa in fā'at fa aṣliḥụ bainahumā bil-'adli wa aqsiṭụ, innallāha yuḥibbul-muqsiṭīn And if there are two groups of those who believe you should fight you to be at peace between them. But if one breaks the covenant with the other, you shall fight it until it recedes at the command of God. When he has receded, make peace between them according to justice, and be just. God loves those who do justice. The phrase means “maiden who has never been touched" in Al-Rahman 55 verse 56 is included alaqah i'tibar ma kana or the use of fi'il madhi which means mudhari. Al-Qur‟an explains that the maidens in Paradise are women whom no human and jinn have touched, but they will be the wives of those whom Allah is pleased with. The redaction of the verse is "Fīhinna qāṣirātuṭ-ṭarfi lam yaṭmiṡ-hunna insung qablahum wa lā jānn” In paradise there are maidens who politely bow their eyes, never Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov 347 Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 touched by men before them the inhabitants of Paradise who are their husbands, nor by jinn. The phrase which means "sinner" in Thaha 20 verse 74 is alaqah i'tibar ma kana because the use of fiil madhi which means mudhari. The phrase "" the sinner, is the deeds that is done in the world, not in the hereafter, such as sin, corruption, infidelity, goodness, taqwa and faith. Those are the acts which happened in the world because the world is a place to work of getting spiritual merits, and the result will be obtained at the hereafter, a place to get reward, so the phrase " " is i'tibar ma kana based on the action in the world. Thaha verse 74 is the verse that describe something that will happen in hereafter, not in the world, with the redaction "Innahụ may ya'ti rabbahụ mujriman fa inna lahụ jahannam, lā yamụtu fīhā wa lā yaḥyā” Indeed whoever comes to his Lord in sin, then surely for him hell Jahannam. He neither dies there in it, nor lives. The phrase which means "surprised"in An-Naml 27 verse 87 is classified as alaqah i'tibar ma kana or the use of fi'il madhi which means mudhari' in the phrase for the purpose of Balaghah that the state of shock at the time of the trumpet blast is a definite thing and there is no doubt in it, while the state of the creature at that time in a state of fear. When a matter inevitably happens, no one argues over it. Fi'il madhi is appropriate to reveal the incident, as if it had happened. So in the editorial of the verse, it is mentioned "Wa yauma yunfakhu fiṣ-ṣụri fa fazi'a man fis-samāwāti wa man fil-arύi illā man syā'allāh, wa kullun orhu dākhirīn” remember the day when the trumpet is blown, then everyone in the heavens and all that is on the earth, except whom Allah wills. And all of them came before Him humblingly. The phrase which means "Why are you a witness to us" in Fussilat 41 verse 21 is alaqah i'tibar ma kana because the phrase which means "why are you a witness to us" as a follower of the phrase fi'il mudhari‟ because the speech and testimony must have happened in the Hereafter. Therefore, it is revealed with fi'il madhi. The style of Al-Qur‟an is intended to convince Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 348 the person who is spoken to about an event that is considered great, which may be the person who was previously spoken to does not believe or even not sure of an event that will come in the future. when the position that should logically be occupied by fi'il mudhari for future events is precisely Allah azza wa jalla revealed in another form, namely fi'il madhi which in the explanations in many books of Nahwu states that fi'il madhi is to show the events that have occurred. So in the redaction of the verse mentioned “Wa qālụ lijulụdihim lima syahittum 'alainā, qālū anṭaqanallāhullażī anṭaqa kulla syai'iw wa huwa khalaqakum awwala marratiw wa ilaihi turja'ụn And they said to their skins "Why are you a witness against us?" They would say, "Allah, who gave all things to say, has made us smart, and it is He who created you the first time, and to Him you will be returned. The phrase which means “They have not the last of them given birth to any child except a rebellious and unbeliever son” in Surah Noah 71 verses 26-27 is alaqah i'tibar ma kana or the use of fi'il madhi which means mudhari' because the prayer of Noah as it is something that has not happened as if he swore that the unbelievers only rebellious children who are disobedient and infidel, whereas only God knows something that will be realized. So, in the redaction of this verse is "Wa qāla nụḥur rabbi lā tażar 'alal-arύi minal-kāfirīna dayyārā, Innaka in tażar-hum yuύillụ 'ibādaka wa lā yalidū illā fājirang kaffārā Noah said "O my Lord, do not let any of the unbelievers stay on the earth. If You leave them alone, they will mislead Your servants, and they will have no children but sinful children. The phrase means “Feel truly you were a mighty and noble man" in Surah Ad-Dhukhan 44 verse 47,48 and 49, is alaqah i'tibar ma kana or the use of fi'il madhi which means mudhari' because the verse explains about the unbelievers and arrogant when thrown into hell in the hereafter, not in this world. This is because Allah, the Almighty and the Most Merciful. Thus, in the redaction of this verse is “Khużụhu fa'tilụhu ilā sawā'il-jaḥīm, ṡumma ṣubbụ fauqa ra'sihī min 'ażābil-ḥamīm, żuq, innaka antal-'azīzul-karīm”. Take him and drag him into the midst of the Fire, and pour over his head the torment of boiling water. Based on the analysis above, it is concluded that Al-Qur‟an has a lot of language style named majaz mursal Alaqah I'tibar ma kana or reveal something that passed but the Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov 349 Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 meaning is something will happen or come, and if the verses are interpreted normatively it will cause ambiguity and error of meaning. Thus, in reviewing Al-Qur‟an, it must be comprehensively using Balaghah approach. Balaghah language style should not be ignored in language especially in translating foreign languages, moreover Al-Qur‟an translation that is loaded and specific has its own style of language because it is not a human In Nadzm Theory, it is explained that Al-Qur‟an contains miracles from aspects of Balaghah. Miracles of Al-Qur‟an is in the structure or arrangement of language44, the harmony of the series of sentences of Al-Qur‟an and the richness of redactional An interpreter is able to describe the meanings and understand the meaning of Al-Qur‟an, it is necessary operational framework that is nahwu, sharaf, and balaghah with various and respective Conclusion Based on the analysis of the data, it is concluded that the existence of majaz mursal I'tibar ma kana in Al-Qur‟an or the use of language style which mentions past form verbs and future verbs will cause the ambiguity of the meaning if it is interpreted only with grammatical Arabic textually. Balaghah is important to be applied in this case. The placement of fi'il madhi in the place where fi'il mudhari supposed to be Fi'il that indicates the present time/future is to convince the person about an event that is considered great, which may be before the person to not not believe in an event that will come in the future. When the position that should logically be occupied by fi'il mudhari for future events precisely Allah azza wa jalla revealed in another form, which is fi'il Madhi which we all know that the explanations in many books of science nahwu states that fi'il madhi form is to show the events that have occurred. This study is only one of the objects in majaz mursal named I'tibar ma kana. Researchers suggest further study related to majaz mursal such as I'tibar maa yakuunu, sababiyah, musabbabiyah, haliyah, etc. 43 Husaini, “Aspek Balaghah Dalam Penerjemahan Al- Qur‟an." Al Maqayis 2, 2014 1-14. 44 Thabrani et al., “Nadzam Dalam I‟Jaz Al Quran Menurut Abdul Qahir Al Jurjani.” 45 Damhuri, “Struktur Bahasa Al-Qur‟an Membangun Stilistika Kebahasaan Dalam Al-Qur‟an,” Tahkim Jurnal Hukum Dan Syariah 10, no. 1 2014 186–200. 46 Syafrijal, “Tafsir Lughawi,” Al-Ta’lim Journalq 1, no. 5 2013 421–30, Stylistic of The Qur’an …. Murdiono, Ahmad Fatoni, Renat Sarimov Jurnal Al Bayan Jurnal Jurusan Pendidikan Bahasa Arab, 13 2 338-352 2021 350 Acknowledgment The researchers would like to thank the Faculty of Islamic Religion Universitas Muhammadiyah Malang that has provided assistance and encouragement both morally and materially in the completion of journal writing on "Stylistic of The Qur‟an The Existence of Majaz Mursal I‟tibar Ma Kana". Hopefully the author is able to dedicate and be a part of the development of science and it will become beneficial to the society. References Al-Jarimi, Ali, and Musthafa Amin. Al-Balaghah Al-Wadihah. Daarul Ma‟arif, 1999. Al-Misri, Syaikh Muhammad Muhyidin Abdul Hamid. Tuhfatus Saniyah Syarh Al-Muqaddimah Al-Ajurrumiyah. As-shaff Media, Ali, Mahfudz. “Tafsir Al-Lughawi Histori Dan Penerapannya.” El-Furqania 04, no. 02 2005 1–18. Arsil, Zul, Hasanna Lawang, and Nurfarida Hamid. “Ka Na Wa Akhwa Tuha Dalam Surah Al-Maidah Studi Analisis Sintaksis ” 2, no. 1 2021 19–29. 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This research focuses on the Hyperbole and Personification style found in the verses of Al-Qur’an. The object of this research study is Al-Qur’an itself with the help of several references from similar studies. This study uses a text analysis method with a qualitative approach. This research reveals that there are many examples of hyperbole and personification in Al-Qur’an. The style of hyperbole in the science of Balaghah is called mubalaghoh. And the style of personification in the science of Balaghah is called isti'aroh makniyah. Several verses in Al-Qur’an that contain personification figures of speech, namely Ali-Imran 24, At-Takwīr QS 81 17, Al-Fajr QS 89 4, Asy-Syams QS 91 2-4, Al-Lail QS 92, Al-Kauśar QS 108 2 and so on. The style of Hyperbole or Mubalaghah in Al-Qur’an is found in surah an-Nur 24 40, Al-A`raf 7 40, and Nur 24 RifaiArtikel ini mengkaji pendekatan ilmu balaghah dalam kitab Shafwah al-Tafâsir karya Imam Ali al-Shabuniy. Salah satu bentuk i’jâz al-Qur’an terletak pada susunan yang fashih dan mengandung unsur Balaghah. Karena itu, diperlukan pendekatan ilmu Balaghah dalam menafsirkan al-Qur’an. Kebutuhan ilmu Balaghah untuk menafsirkan al-Qur’an sudah disadari pada awal perkembangan Islam. Kitab Shafwah al-Tafasir memiliki keunikan tersendiri ketika menggunakan Ilmu Balaghah dalam menjelaskan. Al-Shabuni menyajikannya secara sederhana dan sistematis. Untuk mendalami pendekatan ilmu balaghah dalam kitab Shafwah al-Tafâsir, penelitian ini mengunkan metode kualitatif deskriptif, dengan mengambil surat al-Fatihah sebagai objek kajiannya. Hasil penelitian menunjukkan bahwa al-Shabuni ketika menafsirkan surah al-Fatihah, menyebutkan beberapa unsur ilmu Balagha, yaitu ada ungkapan jumlah khabriyah, tetapi yang dimaksud adalah jumlah insyâiyyah; iltifat; taqdîm dan ta’khîr, yang berfungsi sebagai qahr atau hashr ; alif lam pada lafadz al-hamdu bermakna li al-istighrâq ; jâr-majrûr pada lafadz lillâhi bermakna ikhtishah pengkhususan; ada lafadz yang dibuang mahdzûf ; adanya bentuk tashrîh setelah ibhâm; Ada bentuk fi’il amr kata kerja perintah yang bermakna terus-menerus dan selamanya; dan Saja’ Syamsudin NoorAbstrakMajaz diklasifikasikan menjadi dua, yaitu majaz lughawy dan majaz aqliy. Selanjutnya majaz lughawy terbagi menjadi dua yaitu istiarah dan mursal. Surah Al-Baqarah sebagai surah terpanjang dalam Al-Quran banyak sekali mempergunakan majaz dalam ungkapan-ungkapannya. Baik majaz itu berupa istiarah, majaz mursal ataupun majaz aqliy. Majaz Mursal ialah kata yang disengaja digunakan untuk menunjukkan selain arti aslinya karena melihat persesuaian yang bukan penyerupaan serta adanya pertanda yang menunjukkan untuk tidak menghendaki makna aslinya. Dikatakan pula bahwasanya majaz ini dinamakan mursal karena terlepasnya dari ikatan taqyid dengan persesuaian khusus, tetapi majaz ini mempunyai persesuaian-persesuaian yang banyak dibandingkan dengan istiarah yang hanya mempunyai satu persesuaian yaitu musyabbah perserupaan.Kata Kunci Majaz Mursal, Qarinah, alaqahMuhammad Ihsanuddin MasdarThe students of Arabic Education at State Institute of Al-Qur’an study Ilmu Bayan in order to understand about the beauty and majesty of Al-Qur’an verses, language style, Arabic expression, and to compose the right and good sentences. But, in the fact, learning of Ilmu Bayan cannot comply all of those criterion. There are many problems in this case such as Students have difficulties to remember the rules of Ilmu Bayan and they try to compare Ilmu Bayan study to Indonesian language study. The learned book is using Arabic language without any translation and it’s also dominated by Arabic poem which is difficult to understand. Based on those data, the researcher develops a teaching book based on contractive research use qualitative and quantitative approach with research and development method. The result of this research are 1 contrastive analysis between Ilmu Bayan style of language and Indonesian style of language, 2 Product, that is a teaching book of Ilmu Bayan for STIQ Amuntai students. So that the steps to arrange the book are need analysis, collecting data, product design, validating product, revise product, expediency test of product, revise of expedience test of product, effectiveness test of product, revise product, 3 Teaching book arranged by researcher is effective in learning Ilmu Bayan, known by comparing control and experiment group posttest result, that is T counting 4,36 more than T table 1,71 and T table 2,42. Zaqiatul MardiahBagus Arighi Afifp> Abstrak – Dalam literatur tata bahasa Arab, ada tiga jenis verba An Nahwul Wadih , tt, Qawa'idul Lughatil Arabiyyah Al Muyassarah, 1982, Mulakhos Qawaidul lughah , tt, Jami'ud Durusil Lughatil Arabiyyah , 1999, yaitu verba madi , verba mudari’, dan verba amr . Verba madi adalah verba yang menyatakan suatu tindakan pada saat sebelum berbicara; verba mudari’ adalah verba yang menggambarkan tindakan pada saat berbicara dan akan datang, dan verba amr adalah verba yang memerintahkan orang lain untuk melakukan sesuatu di masa depan. Penjelasan in didasarkan pada temporalitas peristiwa atau perbuatan dilihat dari pusat deiktis saat pengujaran. Jika kita mencoba untuk menganalisis secara mendalam dari paradigma ahli bahasa barat, kita akan mendapatkan pandangan lain tentang verba ini. Mereka menyimpulkan bahwa dua bentuk verba dalam bahasa Arab, yaitu ma di dan muda ri’ mengacu pada aspektualitas, yang berfokus pada faktor non-deictic. Pada aspektualitas, yang dilihat adalah tindakan yang sempurna atau tidak sempurna bergantung waktu saat berbicara. Kedua pendapat yang berbeda tentang verba dalam tata bahasa Arab itulah yang akan menjadi masalah dasar untuk dikomparasikan dalam penelitian ini. Penelitian akan menyajikan data dari berbagai jenis teks; dan akan menjadi bukti masing-masing paradigma. Abstract – In literatures of Arabic grammar, there are three kinds of verb An Nahwul Wadih , tt , Qawa’idul Lughatil Arabiyyah Al Muyassarah , 1982, Mulakhos Qawaidul Lughah , tt, Jami’ud Durusil Lugha til Arabiyyah h , 1999 , which are p erfect verb is the verb that express an action at the time before speaking , i mperfect verb is the verb that describe an action at the time of speaking and the future , i mperative verb is the verb that command others to do something at the future . Those explanation are based on the temporality of the action take time. If we try to deeply analyze it from the west linguists paradigm, we will get another sight about these verbs. Actually, they conclude that arabic two verbs; madi and mudari’ refer to aspectuality, which be able to get the verbs from non-deictic focus. It will be about perfect or imperfect action while the time takes place . Those two different opinions about verbs in Arabic grammar will be the basic problem, that will be comparised in this research. This will present the data from many kinds of text; and it will be the proof of each paradigm. Keywords – Perfect verb, imperfect verb, tense, aspect, temporality of language. m terhadap perkembangan Bahasa Arab. Perkembangan itu dapat kita lihat secara lebih konret ketika membandingkan fenomena Bahasa Arab sebelum al-Qur’an turun dan sesudahnya. Lebih jauh lagi, kontribusi itu akan terlihat sangat nyata ketika eksistensi Bahasa Arab dikomparasikan dengan keberadaan bahasa lain. Adapun beberapa poin kontribusi al-Qur’an terhadap Bahasa Arab antara lain 1 menjaga eksistensi Bahasa Arab; 2 menambah kosa kata Bahasa Arab; 3 menambah cakupan makna Bahasa Arab; 4menambah gaya bahasa uslu>b Bahasa Arab; 5menyatukan lahjah Bahasa Arab; 6 memperluas ketersebaran Bahasa Arab; 7 memperkaya sastra Bahasa Arab; 8 menjadi sumber munculnya ilmu-ilmu Bahasa kunci Al-Qur’an; Bahasa Arab; Kontribusi; Gaya Bahasa; FudzThis article discusses the tafsir al-lughawi> especially in terms of the aspects of balaghah al-Qur'an. Tafsir al-lughawi> is one of the features of interpretation that explains the verses of the al-Qur’an from the side of language. Because the al-Qur'an has a very high language style, the interpreter who will interpret the al-Qur’an with this style must have the ability in the balaghah of the Qur'an. The seeds of this interpretation have existed since the time of Prophet Muhammad, which was then continued by the next generation. In the following period, the tafsir al-lughawi> was divided into three periods, namely the period of formation, strengthening/rooting, and renewal. Regarding balaghah al-Qur'an, Al-Rummani> in his al-Nukt fi> I’ja>z al-Qur'a>n divides it into ten namely ijaz, tashbi>h, isti’a>rah, tala>’um, fawa>s}il, taja>nus, tas}ri>f, tad}mi>n, muba>laghah,and baya>n. Keywords Tafsir el-Lughawi>, Bala>ghah, el-RummaniNura FajriaAl- ȋjaz dan al-ȋtnȃb merupakan cabang dari ilmu ma’ni dalam balaghah, Redaksi al- ȋjaz dan al- ȋtnȃb terkadang di gunakan dalam Al-Qur’an untuk mengungkapakan maksud dan tujuan dari pemaparan ayat-ayatnya, terkadang redaksi ayat begitu simpel namun mengandung arti yang luas dan dalam, dan terkadang ayat Al-Qur’an menggunakan redaksi yang panjang guna menjelaskan dan menguatkan suatu keterangan ayat, sebagai contoh dalam kisah Nabi Musa yang terdapat dalam surat Tȃhȃ, sebagaian besar redaksi ayatnya sedemikian simpelal- ȋjaz mempunyai hubungan dengan maqȃsid as-suar surat Tȃhȃ yaitu menjelaskan kemudahan dan pertolongan yang Allah berikan kepada para NabiNya, dengan terkabulnya permohonan Nabi Musa untuk menjadikan saudaranya nabi Harun sebagi patner dakwah kepada Fir’au. Hadi YasinTulisan ini bermaksud mengungkap tentang sisi Balaghah dalam Tafsir Al-Baidhawy. Seperti kita maklum bahwa sebuah karya Tafsir, dapat dilihat dari beberapa segi, misalnya dari sisi kebahasaannya, sisi penjelasan tentang hukum-hukum atau fikihnya, dari sisi metode penjelasannya apakah tahlily atau Maudhu’i dan lain sebagainya. Bahkan dari kebahasaan-nya saja juga masih bisa dilihat dan dirinci pada beberapa sisi, seperti sisi Nahwu dan Sharf nya, atau dari sisi Balaghahnya. Penelitian dari sisi Balaghah sebuah karya Tafsir menjadi menarik karena di antara kemukjizatan Al-Quran yang sangat menonjol adalah sisi Balaghah dari Al-Qur an itu sendiri yang tidak dapat ditandingi oleh siapapun dan oleh manusia manapun. Inilah makna I’jaz Al-Qur an, atau “kemampuan untuk mengalahkan dan melemahkan yang tidak dapat dilawan” dari SuryaningsihHendrawanto Hendrawantop> Abstrak - S alah satu kategori manuskrip nusantara adalah manuskrip yang keberadaannya di Indonesia berasal dari pertukaran ilmu para ulama nusantara yang belajar ke Makkah dan Madinah lalu kembali ke tanah air membawa naskah berbahasa arab, kemudian naskah tersebut di pelajari oleh masyarakat Indonesia sebagai bahan kajian tasybih popule r di pakai oleh kalangan pujangga arab sejak masa keemasan karya sastra terukir dalam sejarah periode Jahiliyah. Gaya bahasa tasybih merupakan upaya penutur untuk mengungkapkan sesuatu dengan menyerupakan hal yang ia maksud dengan sesuatu lain yang memilki kesamaan efek dan akibat . Ilmu bayan secara bahasa adalah penjelasan, penyingkapandan keterangan. Sedangkan secara istilahilmu bayan berarti dasar atau kaidah yang menjelaskan keinginan tercapainya satu makna dengan macam-macam gaya yang di gunakan dalam penelitian ini di bagi menjadi dua tahap, pertama metode filologi, di gunakan untuk membaca dan menganalisis teks dalam manuskrip secara tepat, dan kedua metode deskriptif dengan pendekatan objektif, yaitu metode yang akan fokus hanya pada satu teks saja, menganalisis dan menguraikan isi teks secara menyeluruh dan jelas. Penelitian ini diharapkan dapat melengkapi kajian-kajian sebelumnya serta memperluas wawasan mengenai khazanah ilmu yang terkandung dalam manuskrip. Dengan begitu, analisis mengenai informasi keilmuan yang terdapat dalam manuskrip dapat dikembangkan dan dikaji secara lebih lanjut. Kata Kunci - Manuskrip, Filologi, Tasybih, Bayan, Abstract - One of the categories of nusantara’s manuscripts is a manuscript whose existence in Indonesia, comes from exchanges of science scholars who studied the archipelago to Mecca and Medina and then returned to carrying the Arabic script, then the script is a learned society scientific studies in of tasybih popular used by the Arabic poets since the golden age of literature in history etched in the period of Ignorance. The language style of tasybih is an attempt to express something with speakers equate the things he meant by something else that has similarities to the effects and consequences. Bayan science in language is the explanation, disclosure and description. While the term science in bayan means basic or rule that describes the desire to achieve the one meaning with various styles of language. The method used in this research is divided into two stages, the first method is Philology, used for reading and analyzing texts in manuscript precisely, and second descriptive methodswith objective approach, amethod which will focus only on a single text, analysis and elaborate on the contents of the text thoroughly and research is expected to complement previous studies as well as broaden insights into the corpus of knowledge that is contained in the manuscript. Thus, the analysis of the scientific information contained in the manuscript could be developed and examined in more details. Keywords - Manuscripts, Philology, Tasybih, Bayan,
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