Vol.
11 No.
: 38-57
DOI: https://doi.
org/10.
47454/itqan.
ISSN: 2442-255X, e-ISSN: 2579-6275 ANALYZING THE MEANING OF AuGARANGANAy IN QS.
FIR VERSE 32 IN THE ORAL EXEGESIS
DISCOURSE OF LORA ISMAIL ASCHOLY
ANALISIS MAKNA AuGARANGANAy PADA QS.
FIR
AYAT 32 DALAM DISKURSUS TAFSIR LISAN LORA
ISMAIL ASCHOLY
A OA EAO EAOOA32 AAu OA O A EOAGaranganAy AEOE IOIA AeI uIOE EOEA Arini Dina Yasmin UIN Kiai Achmad Siddiq Jember arinidina010@gmail.
Abstrak Penelitian ini menganalisis makna istilah AugaranganAy dalam diskursus tafsir lisan Lora Ismail Al-Ascholy terhadap Surah FAtir ayat 32.
Dalam tafsir lisan yang disampaikan melalui media sosial.
Lora Ismail menafsirkan lafadz eAlimun linafsihi sebagai Augarangan,Ay istilah yang memiliki konotasi budaya khas dalam masyarakat lokal.
Studi ini bertujuan untuk memahami relevansi penggunaan istilah tersebut dalam konteks dakwah dan bagaimana pendekatan ini mencerminkan kontekstualisasi tafsir Al-QurAoan.
Dengan menggunakan metode kualitatif deskriptif dan pendekatan netnografi, penelitian ini mengkaji ceramah-ceramah Lora Ismail yang diunggah di akun Instagramnya.
Hasil penelitian menunjukkan bahwa penggunaan istilah AugaranganAy bertujuan untuk mendekatkan pesan-pesan keagamaan kepada audiens melalui pendekatan linguistik yang lebih familiar.
Istilah ini tidak hanya mencerminkan adaptasi budaya dalam penyampaian tafsir, tetapi juga memberikan motivasi kepada jamaah untuk terus memperbaiki diri tanpa merasa terasing dari komunitas religius.
Penelitian ini berkontribusi pada pengembangan studi tafsir lisan serta menunjukkan bagaimana dakwah berbasis budaya dapat memperkuat pemahaman keagamaan dalam masyarakat Muslim Indonesia.
Kata Kunci: Tafsir lisan, makna garangan, kontekstualisasi tafsir.
Lora Ismail AlAscholy.
ANALYZING THE MEANING OF AuGARANGANAy IN QS.
FIR.
Arini Dina Yasmin Doi: https://doi.
org/10.
47454/itqan.
Abstract This study analyzes the meaning of the term AugaranganAy in Lora Ismail AlAscholy's oral exegesis discourse on Surah FAtir verse 32.
In the oral exegesis delivered through social media.
Lora Ismail interprets lafadz eAlimun linafsihi as Augarangan,Ay a term that has distinctive cultural connotations in the local This study aims to understand the relevance of using the term in the context of da'wah and how this approach reflects the contextualization of Qur'anic exegesis.
Using descriptive qualitative methods and a netnography approach, this study examines Lora Ismail's lectures uploaded on his Instagram The results show that the use of the term AugaranganAy aims to bring religious messages closer to the audience through a more familiar linguistic This term not only reflects cultural adaptation in the delivery of tafsir, but also provides motivation for worshipers to continue improving themselves without feeling alienated from the religious community.
This research contributes to the development of oral exegesis studies and shows how culturebased da'wah can strengthen religious understanding in Indonesian Muslim Keywordsi: Oral exegesis, meaning of garangan, contextualization of exegesis.
Lora Ismail Al-Ascholy.
AIEAA
AAu OA E EAOO EAOOAgaranganAy AEE NN E IOI IAEA A O A uIOE OAAU32 AeI uIOE EOE OA AO O A EOA AugaranganAy AEAO EAOO EO CIN OE EOAE EIO IAEA A NA NN E uOE ANI NIOA.
AEO OIE EE CAO IIO OA IEI IEOEA
A OEOA OE N IEN OC AOAUAI N IEAE OA OC EOA
A AA NNAUA OI IEIN EOAOA EEOOA OIIN EI EEA.
AECI EEOIA
A ONA.
AE I EO uIOE EO I IOEN OE N OE uIIA AAu ONA uOE CO EE EOIO uOEAgaranganAy AIE I I IAEA A OE OE N IEAE EEOA ECOAA.
AEINO II EE IN EOO E EAA
U A E OOAAUAOA COI EAO AA
AA EEIAEIO EEI OA OOA
AOA
Al Itqan : Jurnal Studi Al-QurAoan Vol.
11 No.
: 38-57
Doi: https://doi.
org/10.
47454/itqan.
A OONI N E OA OOA.
AIANI OI EO E I IEI EOOIA
A EAO EAOO OOIO EOA OIEI EEO ECI OE ECA I A
AEANI EOOI OA IEI uEEIO uEIOIOOA UA OOC EAOAUAAu OA EAOAgaranganAyA IOIAUA EAO EAONA:AeI IEAOA AuIOE EOEA Introduction Quranic exegesis is one of the disciplines that has an important position in the treasures of Islamic scholarship.
As an effort to understand the divine messages.
Quranic exegesis continues to evolve over time in accordance with the social context, culture, and community needs.
This approach reflects the flexibility of Islam in responding to the everchanging challenges of human life.
One form of Quranic exegesis that attracts attention is oral exegesis.
In contrast to written exegesis, which is typically embodied in works such as classical treatises or books, oral exegesis comes as a direct and personal delivery method.
2 In this case, a mufasir or kiai conveys an understanding of the Qur'anAos verses directly to his congregation.
This approach allows the mufasir to adjust the communication style, language, and examples given to suit the understanding needs of the local community.
This article examines an interesting phenomenon in the oral exegesis of Surah FAtir verse 32, where the word AuealimAy is interpreted as 1 Tia Rahayu dan Alwizar Alwizar.
AuRelevansi Sumber Tafsir Al-QurAoan: Perspektif Tafsir Bi Al-MaAotsur.
Bi Ar-RaAoyi, dan Bi Al-Isyari,Ay Hamalatul QurAoan : Jurnal Ilmu Ilmu AlqurAoan 5, no.
Desember 2.
: 569-570, https://doi.
org/10.
37985/hq.
2 Ananda Rizki Prianka Putri dkk.
AuKomedi dalam Q.
S An-Najm 43: Studi Analisis Penafsiran (Tafsir Lisa.
Quraish Shihab dalam Channel Youtube Najwa Shihab,Ay Canonia Religia 1, no.
: 231Ae46, https://doi.
org/10.
30762/cr.
ANALYZING THE MEANING OF AuGARANGANAy IN QS.
FIR.
Arini Dina Yasmin Doi: https://doi.
org/10.
47454/itqan.
AugaranganAy by a Madurese mufassir on his Instagram account.
3 He is Lora Ismail Al-Ascholy, a descendant of one of the great Madurese scholars who is famous for his authority and knowledge in the field of religion, namely Kiai Kholil Bangkalan.
4 The name of Kiai Kholil has become a symbol of virtue and wisdom.
Many people regard him as a spiritual figure with great influence on the development of Islam, especially in Madura.
Unsurprisingly, a descendant such as Lora Ismail Al-Ascholy has become an heir to Islamic scholarship and his spirituality remains alive and actively contributes to Islamic preaching and education.
Lora Muhammad Ismail Al-Ascholy is a young scholar who is active in social media, especially Instagram.
He has an Instagram account with the username @ismailascholy, which has more than 91,000 followers.
his Instagram account, lora Ismail often shares religious content, especially those related to the Quranic exegesis, because he is indeed famous as a Because of his intelligence and determination, many works have been produced.
It can be seen on his Instagram account.
Lora Ismail uploads a lot of religious content, one of which is an interesting phenomenon and makes a unique contribution as a young mufassir is when he lectures and then interprets Surah FAtir verse 32, he uses the term AuGaranganAy to explain lafadz ealim,7 which is an unusual approach in exegesis discourse.
This approach is interesting to study further because it reflects the dynamics of Qur'anic exegesis that is local and contextual.
Previous research on oral exegesis a lot has been done, some such as the writings of Afif and Isnaini who interpreted Ach Dhofir Zuhry's 3 https://w.
com/reel/DB3NSLMsOxd/?utm_source=ig_web_copy_link Muzayyin dkk.
AuInterpretasi Surah An-Nas oleh Muhammad Ismail Al-Ascholy (Sebuah Analisis terhadap Tafsir Lisan dalam Kajian AuNgaji Tafsir Ala NU Bersama Lora Ismail Al-Aschol.
,Ay El-MuAojam.
Jurnal Kajian Al QurAoan dan Al-Hadis 5.
No.
: 104,
Https://Doi.
Org/10.
33507/El-Mujam.
V5i1.
5 Siti Kusrini et.
Jejak Pemikiran Pendidikan Ulama Nusantara: Genealogi.
Historiografi, dan Kontekstualisasi Pendidikan Islam di Nusantara (CV.
Asna Pustaka, 2.
6 https://w.
com/ismailascholy?igsh=OXN1OWRwaG84Nm9l 7 https://w.
com/reel/DB3NSLMsOxd/?utm_source=ig_web_copy_link Al Itqan : Jurnal Studi Al-QurAoan Vol.
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oral exegesis related to post-truth discourse,8 also the writings of Prastyo and Fikra who analyzed the discourse of Moderate Islam in the study of Oral exegesis of KH.
Ahmad Bahauddin Nursalim.
9 While regarding the subject of research, namely Lora Ismail Al-Ascholy, there are still few studies conducted, such as Sifaurrohmah's writing which discusses the exegesis of verses about hijab on Lora Ismail's Intagram account,10 AlHafidz's writing discusses Lora Ismail's interpretation of surah Al-Kausar and Al-Qodar.
11 While the writings of Qodri and Kamil only discuss the work of Lora Ismail, namely the Book of Kalla Saya'lamn fc Tafscri SyaikhinA Maymun.
This study aims to analyze the meaning of the term AugaranganAy in the oral interpretation of surah FAtir verse 23 conducted by Lora Ismail AlAscholy, as well as its implications for the development of contextual interpretation discourse in Indonesia.
While previous studies on oral exegesis in Indonesia have generally focused on the dynamics of transmission, the authority of local preachers, and the cultural adaptation of Qur'anic exegesis.
However, they have not specifically examined how local linguistic expressions such as the term "garangan" employed by Lora 8 Fakhri Afif dan Subi Nur Isnaini.
AuTafsir Al-QurAoan di Era Post-Truth: Analisis Wacana Tafsir Lisan Ach Dhofir Zuhry,Ay Academic Journal of Islamic Principles and Philosophy 4, no.
Juli 2.
: 1Ae40, https://doi.
org/10.
22515/ajipp.
9 Tri Budi Prastyo dan Hidayatul Fikra.
AuAnalisis Wacana Islam Moderat: Kajian Tafsir Lisan Perspektif Gus Ahmad Bahauddin Nursalim,Ay Matan: Journal of Islam and Muslim Society .
, https://jos.
id/index.
php/matan/article/download/5197/2942.
10 Fina Sifaurohmah.
AuDialektika tafsir Al-QurAoan dengan Konteks Masyarakat: Analisis Tafsir terhadap Ayat Hijab pada Akun Instagram @ismailascholyAy (Skripsi.
Pekalongan.
UIN Abdurrahman Wahid Pekalongan, http://perpustakaan.
11 Rakhmat Rosyid Al-Hafidz.
AuPenafsiran QS.
Al-Kausar dan Al-Qadr Muhammad Ismail Al-Ascholy (Studi atas Penafsiran Akun Instaram @ismailascholyAy (Surakarta.
Universitas Islam Negeri Raden Mas Said, 2.
, http://eprints.
id/6722/1/Full Teks.
Zamzam Qodri dan Ahmad Zaidanil Kamil.
AuKONTEKSTUALISASI ESKATOLOGIS DI ERA KONTEMPORER: Analisis Penafsiran Maimun Zubair Dalam Tafsir Safinah Kalla SayaAolamun Fi Tafsiri Shaykhina Maymun,Ay TAJDID: Jurnal Ilmu Ushuluddin Desember 386Ae426, https://doi.
org/10.
30631/tjd.
ANALYZING THE MEANING OF AuGARANGANAy IN QS.
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Arini Dina Yasmin Doi: https://doi.
org/10.
47454/itqan.
Ismail-shape the process of meaning-making in Qur'anic exegesis.
highlighting this case, this article situates itself within the broader scholarly debate on oral and local-traditional exegesis in Indonesia, while offering a more nuanced perspective on how vernacular terms function as interpretive tools in contextualizing the Qur'an.
This study shows the need for an in-depth study of the use of local terms in oral tafsir, especially those done by Lora Ismail Al-Ascholy.
His approach is not only relevant for understanding linguistic meaning but also important in revealing the relationship between the Qur'anic text and local culture.
The research approach uses a descriptive qualitative approach.
This research will describe how Lora Ismail interprets lafadz ealim with the term AugaranganAy.
While the research method used is netnography, which collects data through the internet, and the primary source of this research is a video of Lora Ismail's lecture at Majelis Sabilu Taubah explaining surah FAtir verse 32 uploaded on his Instagram account.
The hypothesis in this study is that the use of the term AugaranganAy by Lora Ismail Al-Ascholy reflects an effort to contextualize the quranic exegesis to bring divine messages closer to local audiences and illustrate the dynamics of da'wah adaptation in the socio-cultural context.
Thus, this research is expected to contribute to the development of oral exegesis studies and contextualization of the Qur'an in the modern era.
Oral Exegesis Definition and Character of Oral Exegesis Quranic exegesis is one of the disciplines that has an important position in the treasures of Islamic intellectual tradition.
As an effort to understand the divine messages contained in QurAoan, exegesis continues to develop from time to time, adjusting to the social context, culture, and the needs of Muslims.
14 The diversity of community backgrounds, the dynamics of changing times, and contemporary challenges make Qur'anic 13 https://w.
com/reel/DB3NSLMsOxd/?utm_source=ig_web_copy_link 14 Rahayu dan Alwizar.
AuRelevansi Sumber Tafsir Al-QurAoan.
Ay Al Itqan : Jurnal Studi Al-QurAoan Vol.
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exegesis not only an academic activity, but also a bridge that connects the sacred text with the reality of everyday life.
Exegesis directs Muslims to explore the deep meanings of the Qur'an that are relevant to the problems they face.
Oral exegesis in Islam holds a fundamental position since, from the earliest period of revelation, the QurAoan was primarily transmitted orally rather than in writing.
The Prophet Muhammad received revelation through hearing, memorizing, and then conveying it verbally to his This indicates that orality was not only the initial mode of revelation but also the principal medium for preserving and transmitting Islamic knowledge.
In this context, the oral tradition serves two major First, it preserves the authenticity of the text through isnAd chains, which guarantee continuity of recitation from teacher to student in a mutawAtir manner.
Second, it functions as a medium of internalizing knowledge, as direct interaction between teacher and student allows dialogical and contextual learning.
Thus, oral interpretation should not merely be contrasted with written exegesis but should be recognized as an urgent and indispensable medium for transferring Islamic knowledge.
embodies authority, ensures continuity, and dynamically brings QurAoanic values into lived realities across different times and contexts.
To date.
Oral exegesis often takes place in recitation forums, taklim assemblies, or religious lectures, where interaction between scholars and congregation is one of the main characteristics.
In this context, oral exegesis is not only a means to teach the content of the Qur'an, but also to build emotional closeness between the scholars dan the congregation.
For example, a kiai who understands well the local culture and traditions can use terms or parables that are familiar to the community, so that the message conveyed feels more relevant and easy to understand.
This shows how oral exegesis can be a dynamic medium in bridging the universality of the Qur'anic message with the diversity of cultural locality.
15 Muhamad Turmuzi.
AuStudi Living QurAoan: Analisis Transmisi Teks Al-QurAoan dari Lisan ke Tulisan,Ay BashaAoir: Jurnal Studi Al-QurAoan Dan Tafsir 2, no.
: 17Ae27, https://doi.
org/10.
47498/bashair.
ANALYZING THE MEANING OF AuGARANGANAy IN QS.
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Arini Dina Yasmin Doi: https://doi.
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47454/itqan.
The uniqueness of oral exegesis also lies in its spontaneity.
Unlike the written exegesis that is permanent and bound to a certain structure, 16 oral exegesis allows scholars to respond directly to questions, concerns, or issues being faced by the congregation.
Thus, oral exegesis is not only educative, but also solutive that providing practical guidance in accordance with the reality of society.
In fact, this method is often able to answer local challenges that are not always accommodated in classical exegesis.
Urgency of Oral Exegesis One of the advantages of oral exegesis is its ability to reach a wider audience, including those who do not have a formal Islamic education Many people, especially in rural areas or communities that are not familiar with academic texts, find it easier to understand religious messages when they are delivered orally with simple and relevant language.
In this context, oral exegesis becomes an effective means of introducing and deepening people's understanding of the Qur'an without having to rely on reading complex exegesis books.
In addition, oral exegesis allows for a more lively and relevant delivery of religious messages.
In his recitation, a mufassir can adjust the way of speaking, intonation, and even humor, so that the message delivered is more interesting and memorable by the audience.
This is different from written exegesis that tend to be formal and do not have flexibility in delivery expressions.
Oral exegesis helps people understand the Qur'an not only with the mind but also with their feelings and life experiences, so they are more motivated to practice its values.
Furthermore, oral exegesis has the ability to adapt to the technology.
In this digital era, many scholars utilize social media as their da'wah platform, including in delivering oral exegesis.
The presence of scholars on platforms such as YouTube.
Instagram and TikTok allows QurAoanic exegesis to reach more people in a way that is easier to access and fits 16 Muhammad Saleh.
AuHistoris Media Penafsiran di Indonesia,Ay Mumtaz: Jurnal Studi Al- Quran Keislaman https://doi.
org/10.
36671/mumtaz.
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modern information habits.
In this context, oral exegesis becomes a bridge between the classical Islamic tradition and the increasingly complex needs of the ummah in the digital era.
Thus, the urgency of oral exegesis in Islamic proselytization cannot be ignored.
It is not just a method of delivering exegesis, but also a strategy to ensure that the Qur'anic message remains alive and can be understood by all.
Its flexibility in delivery, its ability to adjust to the audience, and its relevance to the times make oral tafsir a very effective da'wah tool in building religious understanding and awareness in the community.
The Meaning of Garangan in Surah FAtir verse 32 Linguistic Review of Lafadz AueAlimAy in the Qur'an Lafadz AuealimAy is one of the terms that often appears in the Qur'an which has negative connotations in various contexts.
This word comes from the root word AIA-AEA-A( Ae-l-.
which in Arabic has the basic meaning of injustice, darkness, and deviation from the truth.
17 Linguistically, the word dzalim is the opposite of Aual-'adlAy, often associated with overreaching, putting things out of place, and actions that harm oneself or The Qur'anic term al-eulm, in all its variations, appears 316 times in various surahs and conveys a variety of meanings depending on the 19 Some of the main uses of the word ealim in the Qur'an can be categorized as follows:
17 Ismail dkk.
AuLarangan Al-Israf Dan Dzulm Dalam Praktik Ekonomi Islam,Ay Journal of Global Islamic Economic Studies 1, no.
: 33.
18 Irfan Irfan.
AuKonsep Al-Zulm dalam Al-QurAoan (Suatu Kajian Tafsir Temati.
,Ay Ibn Abbas 2, no.
:303-3041, https://doi.
org/10.
51900/ias.
19 Irfan Irfan.
AuKonsep Al-Zulm dalam Al-QurAoan (Suatu Kajian Tafsir Temati.
,Ay Ibn Abbas 2, no.
: 304, https://doi.
org/10.
51900/ias.
ANALYZING THE MEANING OF AuGARANGANAy IN QS.
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org/10.
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Injustice against Allah (Syiri.
In some verses, the greatest injustice mentioned in the Qur'an is the act of shirk or associating partners with Allah.
For example, in Surah LuqmAn verse 13.
Allah says:
ea a a e e e a a ca a a U e a U e a a a e Aac A AcEE aO aN aO Oa a aN aO a CE EC I aI aEe aINA a AeE aA a AaI e EEI aOI OOI E A AuAnd .
when Luqmyn said to his son, while advising him.
O my dear son! Never associate .
with Allah .
n worshi.
for associating .
thers with Hi.
is truly the worst of all wrongsAy.
This verse emphasizes that placing a partner with Allah is the highest form of injustice because it deviates from the concept of monotheism, which is the core of Islamic teachings.
Injustice against fellow human beings The word ealim is also used in the context of unjust actions against others, such as oppression, deprivation of rights, and actions that harm One example is found in Surah Al-BaqArah verse 279, where Allah warns those who practice usury as a form of injustice:
a AA a a e a e a a e a e ca e a a aAcEE aO a a eOE aO eI aea eI AaEA aAE eI a a eOA a aI EI AEO AIO a s IIA ea a a a ea a a a Aa eI aOEA AE eI E aE aI eOI aOE E aI eOIA AuAnd if you do not, then be informed of a war .
gainst yo.
from Allah and His Messenger.
But if you repent, you may have your principal - .
you do no wrong, nor are you wronged.
Ay This verse shows that injustice not only harms others, but can also harm the perpetrators themselves in the long run.
Injustice against oneself In some verses, injustice is also defined as sinful acts and violations of Allah's rules that will ultimately harm oneself.
One example can be found in Surah Ynus verse 44:
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a e a a ca ca ca U e a a ca a e a a a ca
A IA a aN eI O aE aI eOIA
AEI IEA
a AaI cEE E O aEI IE OA OEA AuIndeed.
Allah does not wrong the people at all, but it is the people who are wronging themselves.
Ay This verse emphasizes that any form of suffering due to sin is a consequence of man's own actions, not because of God's injustice.
In relation to surah FAtir verse 32.
Allah divides humans into three e AA categories, one of which is A aNA a A( E a UI IEaealimun linafsih.
, which means Auone who wrongs himselfAy.
In the context of this verse, those who wrong themselves are those who do not fully practice the teachings of Islam or commit sins, but are still in the faith.
In classical exegesis, this term is often associated with people who are negligent in carrying out religious commands, but still have faith in Allah.
However, in the oral exegesis delivered by Lora Ismail Al-Ascholy, he translates the word ealim in this verse as AugaranganAy, a term that has a distinctive meaning in culture.
This word choice is certainly interesting to be studied further, because it shows how the linguistic meaning of ealim can be contextualized with local language and culture.
By understanding the linguistic overview of the word ealim in the Qur'an, we can see that this word has a wide spectrum of meanings, depending on the context in which it is used.
Oral exegesis that use local terms such as AugaranganAy show how a linguistic approach can be a more effective da'wah tool in explaining Qur'Anic concepts to the people.
The Term AuGaranganAy in the Culture of the Sabilut Taubah Jama'ah In the KBBI, the term garangan refers to a civet.
This animal is known for eating snakes.
21 Some people also interpret garangan as an animal that Aisyatur Rosyidah dan Wantini.
AuTipologi Manusia Dalam Evaluasi Pendidikan:
Perspektif Al-QurAoan Surat Fatir Ayat 32,Ay Jurnal Pendidikan Agama Islam Al-Thariqah 6, 1 .
: 9, https://doi.
org/10.
25299/al-thariqah.
21 https://kbbi.
id/garangan, diakses pada 09 Februari 2025.
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preys on chickens or ducks.
In public speeches, however, the term garangan often refers to a man who preys on women.
In this context, it means a playboy.
In a social context, the term is often used metaphorically to describe someone who is difficult to control, often breaks the rules, or has a free and wild lifestyle.
In society, the term AugaranganAy is often attached to individuals who still have bad habits or deviant behavior, especially related to a free lifestyle or a tendency to act impulsively without considering the consequences.
In Javanese culture, especially in East and Central Java, garangan are often considered pests because they often steal and damage crops.
As a result, the term AugaranganAy is used as a slur and has come to be associated with young men who often try to win women's hearts.
This term has its own uniqueness as a commonly used form of cursing.
However, in Gus Iqdam's regular recitation forum, the word AugaranganAy actually becomes part of intimate communication, cursing is received with laughter by the Jama'ah Sabilu Taubah itself is a group of individuals who seek to abandon a sinful lifestyle and return to the teachings of Islam with greater In this environment, the term AugaranganAy is used to describe congregants who still have a tendency towards old behaviors that are contrary to the principle of repentance.
Specifically, garangan in this context is often applied to male members who have not fully abandoned bad habits before repenting.
Therefore, in the general context.
AugaranganAy has a negative connotation and is often used as a term of ridicule or satire for those who 22 Aisa Ahdanisa dan Nur Fateah.
AuTeknik Penciptaan Dan Fungsi Humor Bahasa Jawa Ngapak pada Akun Tiktok @nanalbaliklagi, @rofiqkompak1, dan @raflychaniag0,Ay Jurnal Onoma: Pendidikan.
Bahasa, dan Sastra 10, no.
: 3599,
https://doi.
org/10.
30605/onoma.
23 Muhammad Alfan Aldiansyah.
Valdi Giffari Rahmayati Putra, dan Ahmad Mukhlis.
AuVariasi Bahasa Makian Dalam Konsep Interaksi Dakwah Gus Muhammad Iqdam:
Kajian Sosiolinguistik,Ay Jurnal Onoma: Pendidikan.
Bahasa.
Dan Sastra 10, no.
Mei 2.
: 1960, https://doi.
org/10.
30605/onoma.
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are considered to be far from moral and religious values.
However, in Lora Ismail Al-Ascholy's lecture, the meaning of AugaranganAy undergoes a contextual shift and is reinterpreted to have a more positive nuance.
Exegesis of AuGaranganAy in the Context of Lora IsmailAos Lecture In his lecture to the Sabilut Taubah Jama'ah.
Lora Ismail used the e AA term AugaranganAy as a contextual interpretation of lafadz A aNA a AE a UI IEa .
Alimun linafsih.
in Surah FAtir verse 32.
Lora Ismail began his explanation by quoting a hadith:
a e a ca a Aac ac a a a a a a a A A aA a a AuaI cEE aEO N EOI aE aE EA "Indeed.
Allah supports this religion even through a sinful man.
(HR.
Bukhor.
In the context of his talk.
Lora Ismail replaced the word fAjir with garangan, which in the understanding of Jama'ah Sabilut Taubah refers to individuals who are still in the process of self-improvement but have not completely abandoned old habits.
With this mention, garangan is no longer a negative stigma, but instead becomes part of the divine scenario in strengthening religion.
AuSesungguhnya Allah menguatkan agama ini terkadang menggunakan kekuatan para garangan-garangan.
Dan itu merupakan hadis yang perlu kita banggakan sebagai garangan-garangan, sebab kita termasuk orang-orang yang disebut pertama kali oleh Allah SWT di dalam Al-QurAoan.
Ay24 Furthermore.
Lora Ismail connects this concept with Surah FAtir
verse 32, where Allah divides the people who inherit the Qur'an into three
ca a a e a e a e a ca a e AA
e a a AEA
AOI eA aAOeIa aI eI aa aI A aII aN eI aE a UI IEaA a aN aO aII aNIA
a AE A a AI OI EA
a e a e a aa a ca
U a e a e U a e ca
a AE EEA
AOA
AcEE EaE NO EAA a AIC aA aO aIINI aC aEO a a au aI A AuThen we caused to inherit the Book those We have chosen of Our and among them is he who wrongs himself, and among them is he 24https://w.
com/reel/DB3NSLMsOxd/?igsh=MTU5czNpeWM4YnJm Yg==, menit 1.
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who is moderate, and among them is he who is foremost in good deeds by permission of Allah.
That .
is what is the great bounty.
Ay He explains that Allah divides the people who inherit the Qur'An into three groups:
e AA A aNA a A( E a UI IEaeAlimun linafsih.
those who wrong themselves .
a e ca a a A( ICAmuqtai.
those people who are moderate .
ediocre in A( C EOAsAbiqun bil-khairA.
those people who compete in goodness .
hose who are successful in worshi.
AuAllah says: I bequeath this QurAoan to My chosen servants, and the first group mentioned by Allah SWT are zalimullinafsih those who wrong themselves, referred to as AogaranganAo.
Then there are Waminhum muqtasid those who are moderate.
And finally.
Waminhum sabiqun bil Khoirot hose who hasten to do good deeds, the successful ones.
Ay25 In his lecture.
Lora Ismail highlighted the order of mentioning these three groups, where Allah SWT actually mentions people who are Auealimun linafsihiAy which in contextual interpretation is interpreted as garangan first before the other two categories.
According to him, this is not without reason, but contains deep wisdom that can provide motivation for those who are still in the early stages of their religious Lora Ismail explains that the mention of AugaranganAy in Jama'ah Sabilut Taubah has three main meanings:
So that they do not give up on doing good deeds Although individuals in the AugaranganAy category still have many shortcomings in worship and morality.
Allah still includes them in the group of people who receive the inheritance of the Qur'an.
This shows that they still have a place in Allah's sight and are not necessarily considered an abandoned or discarded group.
In the context of Jama'ah Sabilut Taubah, this is an important message for those who feel they are sinful and far from religion.
Lora 25https://w.
com/reel/DB3NSLMsOxd/?igsh=MTU5czNpeWM4YnJm Yg==, menit 2.
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Ismail wants to convey that past mistakes are not a barrier to staying close to Allah, precisely by realizing one's shortcomings, one can be more motivated to change and improve his life.
AuWhy did Allah SWT mention the AogaranganAo group first among the three groups? According to the scholars, it is so that they do not lose hope, continue to do good in order to achieve the best, and do not despair of AllahAos mercy.
Ay26 As a Form of Motivation to Keep Improving The mention of AugaranganAy in the first place is not only to remove any sense of hopelessness, but also to provide encouragement to keep progressing to the next stage.
Lora Ismail emphasizes that everyone who feels they are still in the AugaranganAy category has a great opportunity to move up.
The mention of AugaranganAy at the beginning is not to demean them, but rather to encourage them to keep moving With this interpretation, the term AugaranganAy is no longer just a pejorative social label, but a symbol of spiritual journey.
People who still have many shortcomings in their religious practices, but are still given the opportunity by God to develop.
In this way, he shifts the meaning of AugaranganAy from something negative to something that contains hope and potential for improvement.
He invited the congregation to see their status as AugaranganAy not as something to be ashamed of, but as a starting point for their spiritual journey.
By changing the way they view themselves, individuals who previously felt down can gain new motivation to continue improving themselves.
In his talk.
Lora Ismail even delivered it in an energetic tone:
AuTherefore, we must be proud, we must be happy, and we must further increase our gratitude to Allah SWT for the blessing of *garangan that He has granted us.
Ay27 So that people who are already great are not arrogant 26https://w.
com/reel/DB3NSLMsOxd/?igsh=MTU5czNpeWM4YnJm Yg==, menit 2.
27https://w.
com/reel/DB3NSLMsOxd/?igsh=MTU5czNpeWM4YnJm Yg==, menit 3.
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In addition to giving hope to those who are still struggling.
Lora Ismail also highlighted why Allah SWT mentioned the AusAbiq bilkhairAtAy group last.
According to him, this has wisdom so that those who already feel pious do not become arrogant.
If someone has reached a high level of piety, they can be tempted to feel better than others, even demeaning those who are still in the early stages.
However, by placing them last.
Allah is reminding them that they should not become arrogant.
AuAs for the great people, they are mentioned last so that they will not feel conceited, arrogant, or boastful about what they possess.
Ay The use of the term garangan in Lora Ismail's oral exegesis reflects a dynamic process of contextual interpretation.
Unlike conventional tafsir, which often maintains a literal or classical explanation, this approach adapts Qur'anic categories to local cultural understanding.
In this case, zAlimun linafsihi is not understood merely as a sinner but re-signified as garangan, a local term that resonates with the spiritual struggles of the congregation.
This reinterpretation serves two important functions.
First, it destigmatizes the position of believers who are still inconsistent in their religious practices.
By labeling them as garangan.
Lora Ismail affirms their inclusion in the divine plan rather than their exclusion.
Second, it transforms a negative label into a motivational concept, encouraging continuous improvement in faith.
When compared to previous studies of oral exegesis, most focus on the transmission of meaning through local language or cultural However, the case of garangan is unique because it not only contextualizes the text but also reconstructs a local social category into a theological one.
This shows that oral tafsir is not merely about simplifying Qur'anic concepts but also about negotiating meaning between scripture and lived realities.
Therefore, this study contributes to the discourse on Qur'anic interpretation in Indonesia by demonstrating how local terminologies can serve as bridges between revelation and the everyday experiences of Muslim communities.
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Social Implications in Jama'ah Sabilut Taubah In the context of Jama'ah Sabilut Taubah, the term garangan has a very relevant and deep meaning.
This community consists of individuals who are on a spiritual journey, trying to return to the right path after previously living a life that may be far from religious values.
They are people who are aware of past mistakes and are now trying to change into a better person, although the change is not always easy and instant.
By calling themselves garangan, members of this community do not feel ostracized or shunned by the rest of the Islamic community, but instead find solidarity and acceptance within the congregation.
This designation is not just a label, but also a reflection of self-awareness that they are still in the process of improvement and are constantly trying to improve themselves.
This becomes a kind of introspection tool that reminds them to remain humble and not be complacent about the spiritual achievements they have achieved.
At the same time, the use of the term garangan also has an important psychological dimension, preventing them from despairing and feeling unworthy of their religion.
Even if they still have old habits that are difficult to abandon completely, they still have great hope to improve and become better in the future.
This realization provides moral encouragement and confidence that every individual has the opportunity to change, no matter how bad the past.
Conclusion From the analysis, i concluded that the concept of garangan in Lora Ismail's oral tafsir is not just a term with negative connotations, but more than that, it is a symbol of a person's spiritual journey in seeking truth and getting closer to Allah SWT.
The use of the term garangan in the oral tafsir delivered by Lora Ismail reflects a da'wah approach that is more grounded and close to social reality.
Furthermore, this tafsir proves that the oral approach in interpreting the Qur'an can be a very effective tool in conveying religious messages that are relevant to certain social conditions.
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This shows that the lectures and interpretations delivered by Lora Ismail show that Islam is truly a religion of rahmatan lil 'AlamcnAA As a further step of this analysis, suggestions that can be taken into consideration for further studies are the importance of examining more deeply how oral interpretations such as those carried out by Lora Ismail can be developed as a broader method of da'wah in society.
Given its effectiveness in conveying religious messages in a more contextualized manner, there needs to be further exploration of how this approach can be applied in various Muslim communities with different social and cultural backgrounds.
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