Khusr in the Perspective of the Qur'an: Transformation of Meaning from Worldly Loss to Spiritual Loss

This study examines the meaning of "mukāʾan wa tasdiyah" in the tafsir of Fathul Qadir by Imam Asy-Syaukani using Toshihiko Izutsu's semantic approach. he problem raised in this study is to explain in more depth the meaning of the word "mukāʾan wa tasdiyah" in the context of Asy-Syaukani's interpretation and to look at it from Toshihiko Izutsu's semantic analysis. The word "mukāʾan wa tasdiyah" in QS. Al-Anfal verse 35 describes the custom of polytheists who perform rituals around the Kaaba with whistling and clapping as a form of mockery of worship. The Qur'an clearly criticizes the practice as a worship that has no value of submission to Allah and is only a form of play without spiritual meaning. The method used in this study is a qualitative method (library research) and uses Toshihiko Izutsu's semantic analysis. The results of the study, through Izutsu's semantic analysis, it was found that the meaning of "mukāʾan wa tasdiyah" has shifted from neutral to negative nuances in the Qur'anic value system. The word "mukāʾan" means whistling, while "tasdiyah" means clapping hands, which in this context is used by polytheists to disrupt worship. Imam Asy-Syaukani in his commentary explained that this action not only shows an insult to Islamic worship, but also as a real effort to prevent Muslims from worshiping solemnly. Thus, this study highlights how Imam Asy-Syaukani interprets worship behavior carried out without submission to Allah and is strengthened by Toshihiko Izutsu's semantic analysis to obtain a deeper explanation and meaning.

This study aims to explore the meaning of jihad in the Qur'an using Toshihiko Izutsu's semantic approach, which emphasizes the importance of word relationships within semantic networks and historical contexts. Employing a qualitative method based on textual studies, this research analyzes Qur'anic verses containing the term jihad through syntagmatic and paradigmatic approaches. Data were taken from verses such as Surah At-Taubah (9:20, 9:41), Surah Al-Ankabut (29:69), and Surah Al-Hajj (22:78), using classical references like Mufradat Alfadz al-Qur'an by Al-Raghib Al-Isfahani and Lisan al-Arab by Ibn Manzur. The findings indicate that jihad is a multidimensional concept encompassing spiritual, moral, and social dimensions. Collocations such as jihad fi sabilillah and jihad with wealth and self emphasize devotion to Allah, while its relationships with terms like qital (war), sabr (patience), and hijrah (migration) enrich the semantic network of jihad. Diachronically, the concept evolved from a secular understanding during the pre-Qur'anic era to an ethical and spiritual concept in the Qur'anic period and was later institutionalized in Islamic law post-Qur'anic period. This study contributes to enriching Qur'anic studies by offering a holistic analytical framework, helping correct misinterpretations of jihad, and supporting Islamic education through a more contextual understanding. Future studies are recommended to involve empirical data, classical exegesis, and other linguistic approaches to broaden perspectives.

included study Cortazzi et al. (2001) reported on the use of both incidental, anecdotal and formal peer teaching and learning strategies, as reported in the outcomes ‘Narratives mediate learning by re-telling experience, students learn by reflection’ (Secomb 2008). In health science education literature many learning outcomes are self reported, peer evaluated, client reported or clinician evaluated, therefore level of evidence is considered but not central to the investigation (Secomb 2008). The inclusion of this type of information can highlight significant factors and further research responsibilities and possibilities (Secomb 2008), but the research design needs to clear (Altman 2002), and the meaning contextualised within existing literature, and evaluation and inclusion strategies outlined. As with this review, not all the outcomes discussed in the main text as relevant to the research question made the final reporting, in Table 2 ‘The significant findings for clinical practice from this systematic review of literature’ (Secomb 2008). When it became evident that statistical meta-analysis was unachievable, a meta-synthesis which provided consistency and comparability between studies their designs and results was used. Jacinta Secomb PhD candidate University of South Australia E-mail: secomb@chariot.net.au

This chapter contributes to our understanding of media and spirituality in at least three key ways. First, it defines and categorizes spirituality as non-theistic and theistic spirituality that has three dimensions: spiritual beliefs, spiritual feelings, and spiritual behaviors. Second, it pulls together relevant literature on media and spirituality through a variety of theoretical perspectives such as positive psychology, morality, mindfulness and Eastern philosophies, wellness and health, uses and gratifications, sense-making, and organizational communication. Organizational communication as a field has contributed greatly to our understanding of spirituality and communication. Several organizations offer yoga classes, meditation lessons, and spirituality workshops to help their employees feel a sense of belongingness and to nourish positive human values in the workplace. Finally, it lays out a research agenda for scholars interested in both 'traditional media' such as television and media as well as 'new media' such as Internet, social networks to examine various dimensions of spirituality using experimental, survey-based, content analytical and qualitative research methods.

Vocabulary in the Quran is a word that has an important role in determining the conceptual arrangement of the worldview standards for the meaning of the Quran. Semantics is a term for the study of the analysis of the science of the Quran and the study of the meaning of a word in a language that, according to Toshihiko Izutsu, is studied by looking for the basic meaning, rational meaning, synchronic and diachronic, as well as the weltanschauung of the word in the Quran. From the word mahabbah, we can see that he is talking about Allah's love for His servants, servants of Allah, fellow creatures, and also the worldly. Meanwhile, Raghiba tends to feel like belonging to a creature. The analysis of this article will discuss how the concepts of mahabbah and raghiba are related to the concept of the meaning of the Quran further. Therefore, the author wants to study the "Constellation of the Meanings of Mahabbah and Raghiba in the Al-Quran (Semantic Study of Toshihiko Izutsu)".

Toshihiko Izutsu (4th May 1914-7th January 1993) is a Japanese orientalist and Islamist who adopted a different approach to study Quran. According to his theory of semantic analysis , every language has some peculiar key terms that affect forming its world view. His method of semantic analysis to interpret words and terms of Quran lies its foundation in English and other European languages. He is of the view point that Arabic is a rich language and has self sufficient system of vacobulary but its meaning has evolved during revelation of Quran. Key Terms of Quran form a semantic field to define meanings of a word or term which occurs in Quranic paradigm. A word in Quranic semantic field can have a different and enlarged meaning than its lexical meanings. The key terms of Quran he chose are Allah, Nabi, Wahy, Iman , Kafir etc. Arabic language defines ‘basic’ meaning of a word or term of Quran but ‘ relational’ meaning are defined with the context they are used.He has examined the history and evolution of meaning in Jahili or pre- Quranic ( diachronic linguistics) and Quranic Era ( synchronic linguistis). Toshihiko is also known for his Japanese translation of Quran that was fist to be interpreted directly from Arabic Quran. Key words: semantic analysis, key terms, semantic field, basic meaning , relational meaning, diachronic linguistics, synchronic linguistis

The word thaharah is a word that is heard very often. In the Qur'an the word thaharah has different contexts. The aim of this research is to find out the meaning of the word thaharah, which is often mentioned in the Qur'an. Each verse that contains the word thaharah has a different meaning so a deep understanding is needed to find out. The method that will be used in this research is the semantic method proposed by Toshihiko Izutsu. The word thaharah means holy, clean. The opposite of thaharah is menstruation or uncleanness. Syntagmatically, the relational meaning of thaharah has the meaning of bathing and giving alms. Meanwhile, paradigmatically thaharah has the same meaning as zaka and qaddasa, the opposite words are najis and menstruation. Historically the word thaharah is divided into several parts or periods. First, the word thaharah is pre-Quranic, which tends to have a spiritual meaning, where thaharah is defined as purity of heart and morals; secondly, the Qur'anic period has a more developed meaning, namely spiritual and external purity or protecting oneself from all uncleanness and hadats.

The word ālu in the Qur'an indicates the meaning of people who have a close relationship or family (Qarabah). The term ālu is mentioned 31 times in the Qur'an. Each verse contained in various surahs certainly has a different meaning, so it requires in-depth understanding. The disclosure of the meaning of ālu will be analyzed by the author using the Qur'anic semantic approach developed by Toshihiko Izutsu. According to Izutsu, Qur'anic semantics is an attempt to reveal the Qur'anic worldview (weltanschauung) through semantic analysis of key vocabulary or terms in the Qur'an. This research process involves investigating the basic meaning and relational meaning of the word ālu using syntagmatic and paradigmatic analysis.

The terms lafadz, which means "zauj," and "imra'ah," which means "wife," are two examples from the Qur'an that illustrate the metaphorical meaning of women. The term "mutaradif" in the Qur'an refers to a phrase that, although having the same meaning, is not quite the same because each of the Qur'anic lafadz-which have individual meanings-contains parts of balaghah. The study of the terms zauj and imra'ah, as well as synonymity (Mutaradif) in the Qur'an, will be covered in this paper. With the help of these word pairings, it is anticipated that this study would be able to identify instances of synonymy in the Qur'an as well as their absence. What do the terms "imra'ah" and "zauj" imply in the Qur'an? How is the semantic field used to view the link between the words "zauj" and "imra'ah"? What does the Qur'anic term "zauj" and "imra'ah" mean in context? Researchers employ the Qur'anic lexicon and important concepts through semantic analysis, a method first introduced by Toshihiko Izutsu in an effort to address the Qur'anic worldview (weltanschauung). There are six connotations associated with the term Zauj: spouse, companion, animal, plant, and group. And prior to Islam, it meant a mattress that offered weather protection. There are two ways to write the word Imra'ah: إمرأة and إمرأت. إمرأة is the term used to refer to women in general. In surahs al-Nisa:12, al-Ahzab:50, al-Naml:23, and AN-Nisa:128 are a few examples.

Modern Islamic discourse is a field which studies Islam and its interaction with modernity from 18th century up to the mid of 20th CE. In doing so, textual analysis of religious texts is essential and includes employment of suitable methodologies of interpretation. Hermeneutics and semantic analysis are one of those important methodologies and are selected because of their role in determining vast writings in the subject. This paper attempts to do a comparative textual analysis in modern Islamic discourse by comparing and contrasting between the two major methodologies. Existing literature in the subject includes those of Fazlur Rahman (1919-1988), Mohamed Arkoun (1928-2010), Nasr Abu Zayd (1943-2010), Hassan Hanafi (1935-2021), Toshihiko Izutsu (1914-1993) and Syed Muhammad Naquib al-Attas (1931- ). From the review of the works as well as recent articles related to the subject, we can conclude that hermeneutics is more widely employed by key figures in modern Islamic discourse especially related to sociological ideas and historical approaches. However, semantic analysis is more compatible and better to be employed in Islamic discourse because of Quranic Arabic and conceptual factors in the worldview of Islam.

<p class="06IsiAbstrak"><span lang="EN-GB">This article explores the relationship between God, man, and nature in the Quran in Toshihiko Izutsu's view. Using semantic analysis, this Japanese scholar used the analytic principle to get the Quran interprets its own concepts and speaks for itself. For that reason, the use of Arabic poetry to understand the basic meaning of an important word and in turn, the relational meaning needs to be presented by knowing the semantic field of the researched dilemma. From a hermeneutic point of view, Izutsu's thought shows parallels with the Muslim scholar's interpretation of the theme. By looking at the relationship between God and man in the four skeletons, ontologies, masters, ethics, and communicative, Izutsu asserts that the holy book of the Quran is not only ethical but also practice.</span></p>

Although it is broadly recognized that health problems often involve existential and spiritual dimensions, recent research shows that these aspects of illness are rarely attended to by health professionals. Studies explain this in terms of barriers to communication, but health professionals' firsthand experiences and interpretations have so far been largely unexplored. Drawing on the theoretical traditions of phenomenology and hermeneutics, the present study presents Danish general practitioners' (GPs') experiences and interpretations of why the existential and spiritual dimensions are marginalized in patient care. We conducted seven focus groups, constituting a total sample of 31 GPs. Based on the analytic strategy of Interpretative Phenomenological Analysis (IPA), our analysis revealed that the GPs experienced and interpreted individual barriers as created and fostered within dominant biomedical and secular cultures that are characterized as 'solution focused' and 'faith frightened'. Many GPs further understand themselves as barriers, because they are enculturated into these dominating cultures. We discuss these findings through theoretical concepts such as 'secondary socialization', 'system colonization' and 'secularization', and suggest interventions that might challenge current practice culture.

This study analyzes the meaning of the term qatlun in the verses of the Qur'an related to interpersonal relationships through Toshihiko Izutsu's semantic approach. This approach traces the meaning of words in their conceptual networks and the shift in meaning in the context of revelation. This study aims to understand how qatlun is constructed in the value system of the Qur'an and its implications for social ethics and Islamic law. The research method used is semantic analysis with a relational and historical-conceptual approach. The results of the study show that the term qatlun does not only mean murder in the physical sense, but is also related to the values ​​of justice, retribution, and the laws that govern social life. The context of the verses containing qatlun shows differences in meaning based on the meaningful relationship with other concepts, such as zulm (injustice) and qisas (equitable retribution). This study provides new insights into how the Qur'an shapes normative understandings related to violence and justice in human relationships. Thus, this study contributes to the study of semantic interpretation and understanding of Islamic law that is more contextual and relevant to contemporary social issues.

This article discusses the concept of the Quranic worldview in the view of Toshihiko Izutsu. This is important to study because the Qur'an is the holy book of Muslims that significantly influences human life. This Japanese scholar also describes how the relationship between God and man uses semantic analysis. He explained that the relationship between God and man has four parts: ontology, god and servant, ethics, and communication. Izutsu also asserts that communicating with God through the Qur'an is not only read and is a theory but also involves practice. This study uses qualitative methods with a type of literature analysis supplemented by analysis of content to analyze the izutsu concept of worldview, distinguished by systematic method, to accomplish this purpose. As a result, according to him, the Qur'anic worldview separates his beliefs into six categories: namely, the ideas of God and man, the Muslim community, the idea of the visible and invisible, the idea of the Day of Judgment, and the idea of eschatological.

This paper examines the structural semantic approach based on the theory of linguistic relativity to scriptural language as exemplified in Toshihiko Izutsu’s studies of the Qur’anic weltanschauung. According to this theory, each language contains a particular worldview that causes its speakers to view the world in a way different from the speakers of other languages. By an analytical study of the semantic fields and contextual use of the Qur’an’s key conceptual terms, Izutsu explores the semantic factors believed to have been employed by the Qur’an in its Islamization of the jahili (pre-Islamic Arab) worldview. Such an approach exhibits that the Qur’an’s linguistic vision of reality is internally coherent but culturally and historically conditioned. Following a textual analysis, this study critically examines, from both an ethical and a theological perspective, the semantic theory that Izutsu applies to the Qur’an’s key concepts in his two works: God and Man in the Qur’an and Ethico-Religious Concepts in the Qur’an. The objective is to investigate the extent to which semantic analysis could enrich our understanding of the ontological problems raised in the Qur’an.