THE QUR'ANIC CONCEPT ON DISASTER SEMIOTICS

Mardan Mardan
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Abstract

This research entitled The Qur'anic Perspective on Disaster Semiotics . It uses interpretive approach with the method of tafsīr maudū'ī" and comprehensive semantic analysis. The object of this research is The Qur'an verses concerning with disasters. The results indicate that the disaster semiotics in the Qur'an, include the following terms: al-balā', al-musībah, al-fitnah, and al-‘azāb . From these words, several facts are obtained: (1) disaster as a test is a necessity of life for mukallaf humans, which is carried out by God himself without the involvement tried in determining the way, time, and form of the disaster; (2) a disaster, which is a necessity of life including spaciousness and life suffering, whose levels are in accordance with the level of one's faith, the higher experience disasters more severe than others; (3) the disaster in the form of God's gift or favor cannot be used as evidence of divine affection as suffering does not always mean His wrath; (4) disasters come, in addition to natural factors, also because of human sins. If that also happens, humans must respond to the disaster as education and divine enlightenment, as a blessing to believers, and a warning to sinners and punishment for those who are unjust and overreach.
《古兰经》关于灾难符号学的概念
本研究题为《古兰经灾难符号学》。它使用解释方法的方法tafīr莫德ūī”和全面的语义分析。本文以《古兰经》中有关灾害的经文为研究对象。结果表明,《古兰经》中的灾难符号学包括以下术语:al- balna ', al- musium ' bah, al-fitnah和al- ' azāb。从这些话中,我们可以得出几个事实:(1)灾难作为一种考验,是穆卡拉夫人类生活的必需品,它是由上帝亲自完成的,而不需要决定灾难发生的方式、时间和形式;(2)灾难,它是生活的必需品,包括空间和生活的痛苦,其程度与一个人的信仰水平相一致,越高者所经历的灾难比其他人更严重;(3)以上帝恩赐或恩惠的形式出现的灾难不能作为上帝慈爱的证据,因为苦难并不总是意味着上帝的愤怒;(4)灾难降临,除了自然因素外,还因为人类的罪恶。如果这种情况也发生了,人类必须将灾难作为教育和神圣的启蒙,作为信徒的祝福,对罪人的警告和对那些不公正和越权的人的惩罚。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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