Between Ideality and Reality in The Islamic Literature and Al-Quran: Reception Analysis

ENGLISH ABSTRACT This research aimed to reveal the roles of Islamic and Arabic literature's history in studying Islamic literature and sciences; Therefore, the reception theory and critical method were used to answer such issues. The reception theory is a discipline that optimizes the roles of readers and interpreters (mufassirīn) in revealing the meaning of Islamic literature and Al Quran texts. As for the critical method, it is how the readers and interpreters respond, perceive, and interpret the texts of Islamic literary works and Al-Quran, equipped with al-qawā'id wal - ma'ārif, and storage or repertoire (knowledge within the mind of interpreter); Accordingly, the general audiences can comprehensively and contextually understand the text concretization presented by the interpreters. The results showed that analyzing and interpreting Islamic literary text require knowledge related to Arabic literature's history, especially from the early days of Islam to contemporary times. Meanwhile, analyzing and interpreting al-Quran and Hadith texts also require knowledge of Islamic civilization history and other Islamic sciences such as Arabic knowledge (nahwu, sharaf, and balāghah), asbābun - nuzūl (concerning Al - Quran texts), asbābul - wurūd (concerning Hadith texts), and others. ABSTRACT


Introduction
This article examines the roles of Islamic and Arabic literature history in studying Islamic literature and sciences. The study of Islamic sciences includes 2 (two) essential aspects, namely the ideal and factual aspects. The ideal aspect in the study of Islamic literature comes from four things, namely (1) Al-Quran, (2) al-Hadith, (3) Jahily or Pre-Islamic literature, and (4) good and essential materials taken from foreign literature.
The factual aspects of reality in the study of Islamic literature are usually sourced from socio-cultural or social phenomena that occur in society. Therefore, the author takes Islamic community data that has been researched and abstracted in the author's mind. It is then poured into writing in the form of Islamic literature (Ban 'azzūr, 2012).
Meanwhile, the ideal aspect in the study of Islamic sciences is sourced from revelation, namely the Al-Quran and Al-Hadith. This aspect is normative and dogmatic: religion as a doctrine and teaching is accepted as accurate and cannot be disputed or doubted. The factual aspect is the study of Islamic sciences originating from sociocultural sources in society, namely socio-religious phenomena. The study of this aspect is closely related to human and community behavior in religious life as a manifestation of the experience of religious teachings (Pernomo, 1989:44).
The study of Islamic sciences from the two aspects above cannot be separated.
Both are interrelated and need each other because studying just one aspect will result in lameness. The interpretation of the study of Islamic sciences from an ideal (dogmatic) aspect that is not contextual and unrelated to the existing reality in society cannot be accepted and applied in society. In addition, the interpretation will also give the impression that Islam is outdated and does not match the pace of development and advancement. On the other hand, a factual (sociological) study of Islamic sciences will only have a negative impact because only Islamic externality is known -not the true heart of Islam-so they cannot enjoy the beauty of the actual teachings of Islam 34 | E v a F a r h a h : Between Ideality and Reality in The Islamic Literature and Al-Quran: Reception Analysis (Pernomo, 1989:44). Therefore, a complete and unanimous study is needed in Islamic sciences, from the ideal (dogmatic), textual, internal, intrinsic, and factual aspects (sociological), contextual, external, and extrinsic corpus.
Based on the description above, this article investigated the historical role of Arabic literature, especially from the early period of Islam (Shadrul-Islām) to the current contemporary period in Islamic literature and the role of Islamic history in the study of Islamic sciences, both ideally and in reality. Thus, this study aims to discover and reveal the role of Arabic literary history in Islamic literature. In the next stage, the role of Islamic history in the realm of Islamic studies is presented.
Furthermore, based on the search results for related research, several studies within the scope of a similar theme were found. Nahdiyyin (2021) generally examines linguistic, literary, and cultural texts. This anthology does not explicitly examine Islamic literature, the history of Arabic literature, and Islamic research studies. However, studying how to understand Al-Quran with a stylistic approach. Furthermore, related Arabic and Islamic texts were also studied by Rahman (2014). In his research, Rahman (2014) examines the choice of Arabic as the language of Al-Quran, which has its effect on Arab and Islamic society.
On the one hand, Islam does not prohibit the use of duplication of verses from Al-Quran in producing a literary work. However, on the other hand, some writers see it as an obstacle in licentia poetica (freedom of poetry). Of course, this research is only limited to the text of Al-Quran and its use in creating poetry, so it cannot answer the problems that will be studied. The study of Islam itself has been discussed and studied by several researchers compiled in a book entitled Islam, Religions, and Human Values: Festschrift for M. Amin Abdullah (2013). Roswantoro et al. (2013)  For this reason, the relationship between Islamic literary and Quranic texts with interpreters contains aesthetic implications. This means that such aesthetic implication lies in the fact that, in responding, perceiving, and interpreting Islamic literary and Quranic texts, interpreters have been equipped with other texts, both contained in one Islamic literary text and another, as well as text in one surah with another in Al-Quran (intratextual). Likewise, texts contained in other surahs in Al-Quran (intertextual), in asbābun-nuzūl, in Hadith, in asbābul-wurūd, in narrations, in science, and other texts that have been read before (cf. Jauss, 1983:20). Thus, Islamic literary and Quranic texts can be aesthetic objects (Sangidu, 2014:1-2). The role of readers or interpreters is 36 | E v a F a r h a h : Between Ideality and Reality in The Islamic Literature and Al-Quran: Reception Analysis considered necessary in interpreting Islamic literary and Quranic texts concerning Islamic sciences. In other words, the response (interpretation) of readers or interpreters to a text can be utilized by using reception theory or hermeneutics. Hermeneutics is the study or discipline of understanding, especially by interpreting the actions and texts encountered by revealing their responses or interpretations.
For this reason, the responses (interpretations) of readers or interpreters concerning Islamic literary works and Islamic sciences based on Al-Quran and Hadith need to be revealed to answer the problems appearing in this article.

Methods
Method is a process or way of working to understand the target object to be or is being studied with systematic steps (Pernomo, 1989:45;Ali, 1991:41-42). According to Teeuw, Chamamah Soeratno, and Sangidu (in Farhah, 2021:17), the text criticism method or critical method is a way of working that traces the development of the response (interpretation) of readers, either through reviews, research results, translations, analysis results of experts in their fields and criticism from readers based on their répertoire (stock of knowledge in the minds of readers and interpreters).
For the research technique carried out, it needs to be realized firstly that in the study of Islamic literary works, the data sourced from Al-Quran are stated implicitly; in contrast, the data concerning Islamic sciences are ready-for-use Quranic research data (the fixed and ready-to-use data). Meanwhile, the research object is determined by each researcher who will or is conducting research. Thus, after determining the research object and disclosing the data, analysis, and interpretation through the reception theory framework can immediately proceed. Analyzing and interpreting Al-Quran are the works of elucidating and elaborating it (tafsir and ta'wil), i.e., determining the meaning desired by a pronunciation that can accept some meanings because there are arguments that require it. The study of Islamic sciences based on Quranic values is none other than exploring the content of Al-Quran and revealing the values contained within to be practiced and developed. Therefore, two methods are needed to understand Al-Quran to explore and reveal its contents, and they are the tafsīrul-lafzhī and tafsīrul-ma'nawī methods (Permono, 1989:44)

. Reception Analysis
Tafsīrul-lafzhī means researchers interpret Al-Quran by conducting a qualitative literary study as a philosophical basis for science. This method requires an 'ulūmut-tafsīr approach (Permono, 1989:44-45). 'Ulūmut-tafsīr are the sciences used to explain the meaning of Al-Quran and explain the intentions contained inside ( Barmawie Umary, 1967:29). These sciences include: (1) 'ilul-lughah to find out the meaning of single words, (2) 'Ilmun-nachwi wash-sharfi to find out the arrangement of sentences and changes in words, (3) 'Ilmul-ma'ānī to find out the structure of the conversation in terms of providing understanding, (4) 'Ilmul-bayān to find out the use of different wording arrangements, (5) 'Ilmul-badī' to find out the value of the beauty of speech, (6) ilmul kalam to analyze the field of ʿaqīdah, (7) 'Ilmul-qirā'at to find out how to say the sentences of Al-Quran and choose a standard reading, (8) 'Ilmul-chadīts for the source of manqul interpretation related to the verses of Al-Quran and to know qaulush-shahabi, (9) 'Ilmul-ushūlil-fiqhi to discuss verses related to tasyrī' (law), (10) 'Ilmut-tārīkh to discuss verses related to history, (11) 'Ilmu asbābin-nuzūl to find out the background of the revelation of the verse, and (12) Finding out the syarah (explanation) of the earlier mufassir (Umary, 1967:52:53).

Tafsīrul-ma'nawī means researchers (readers and interpreters) interpreting Al-
Quran by conducting field research to obtain empirical knowledge. In the next stage, the values contained in Al-Quran are developed to align with the demands of the times in the context of the actualization of Islamic teachings. It is intended to contribute to the achievement of human happiness. In addition, it is also intended to help overcome today's humanitarian problems. This method requires an 'ulūmul-Qur'ān approach (Permono, 198944-45). 'Ulūmul-Qur'ān are the sciences used to determine legal provisions on various matters relating to faith, charity, morals, and so forth (Umary, 1967:25). These sciences include: (1) 'Ilmu adabi tilāwatil-Qur'ān is the science that explains the rules in reading Al-Quran, (2) 'Ilmu amtsilatil-Qur'ān is the science that explains all the parables found in Al-Quran, (3) 'Aqsāmil-Qur'ān science is the science that explains the meanings and purposes of God's oath contained in Al-Quran, (4) 'Asbābin-nuzūl science is the science that explains the causes of the revelation of the verses of Al-Quran, (5) 'Ilmu badī`il-Qur'ān is the science that describes the beauties of the composition of Al-Quran, (6) 'Ilmu jidalil-Qur'ān is the science that explains all debates from Al-Quran against polytheists and others, (7) 'Ilmu ghāribil-Qur'ān is the 38 | E v a F a r h a h : Between Ideality and Reality in The Islamic Literature and Al-Quran: Reception Analysis science that explains ordinary/everyday words, (8) 'Ilmu ī'jāzil-Qur'ān 'ān is the science that explains the strength of the language structure of Al-Quran, (9) 'Ilmu i'rābil-Qur'ān science is the science that explains the lines of Al-Quran and the position of words in sentences, (10) 'Ilmun-Nāsikh wal-Mansūkh is the science that explains the verses that are considered mansukh by some mufassir, (11) 'Ilmu tanasubi āyātil-Qur'ān is the science that explains the correspondence between a verse with the previous verse or with the verse after it, (12) 'Ilmu mawātinin-Nuzūl is the science that explain the places, times, beginning and end of the revelation of the verse, (13) 'Ilmu ma'rifatil-muchkam wal-Mutāsyābihāt is the science that explains the verses whose meaning are not in doubt as well as the verses whose meaning doubtful or vague, (14) 'Ilmul-Qirā'at is the science that explains the various ways of reading Al-Quran which has been received from the prophet Muhammad (PBuH), (15) 'Ilmut-Tajwīd is the science that explains the ways of how to read Al-Quran, and (16) 'Ilmul wujūch wan-Nazhā''ir is the science that explains the words in Al-Quran that have many meanings and explains the meaning in each place (Umary , 1967:25-26).

Result and Discussion
Based on the description above, it can be seen that either the History of Arab Society, or Arabic and Islamic Literature is a small part of the knowledge that can be used to interpret Islamic literature and the text of Al-Quran related to verses containing history. Thus, the history of Arabic literature has a vital role in analyzing and revealing the messages contained in Islamic literature conveyed by the author to readers.
Likewise, Islamic history also has a role that is considered essential and can be used to interpret the text of Al-Quran.
In addition, it should be noted that the history of Arabic literature is not sufficient to understand and reveal the content contained in Islamic literary works, so the assistance of other sciences is needed, such as the sociology of Arab society, which is seen as a foothold in producing Islamic literary works written by another author.
Likewise, Islamic history alone is not enough to understand, interpret, explore, and reveal the content of Al-Quran to be practiced and developed further. Therefore, it is not as easy as we imagine; it turns out that in understanding Islamic literary works and also the text of Al-Quran, various tools are needed, which are considered quite heavy to learn. We are faced with the latest developments in the study of Islamic literary works, which are currently booming, and the Islamic sciences presented by Muhammad Arkoun. In revealing the content of Al-Quran, Arkoun distinguishes two text models, namely annassul-muassis (forming text) and an-nassut-tafsīrī (hermeneutic text) (Abdallah, 1994:43).
The forming text has an ambiguous character because it can never be seen clearly. Therefore, what is contained in it always opens the possibility of continuous rewriting. The hermeneutic text is a text that is written to formulate the firmness of the meaning of the forming text (Abdallah, 1994:46).
Hermeneutic texts (an-nassut-tafsīrī) are always present in every generation and increasingly piling up, which eventually cover the constituent texts. Therefore, in exploring the content of Al-Quran, Arkoun disassembles (deconstructs) the heap of layers that exist in the forming text so that it can be seen in its original ambiguous face (Abdallah, 1994:46-47). Furthermore, Arkoun analyzes and interprets the constituent texts by utilizing the latest western science in his studies. Western scientists whose theories and methods have been used include the Swiss linguist Ferdinand de Saussure, the French Semioticist Roland Barthes, the philosopher Michel Foucault, Jacques Derrida, and others (Arkoun, 1994:12).
Meanwhile, the hermeneutic text (an-nassut-tafsīrī) is always present in every generation, and it is increasingly piling up and covering up the forming text (an-nassulmuassis). About Islamic literary works, it is seen as a variety of reader responses that can foster the interpretation of Islamic literary texts because the nature of literary works is multi-interpreted.

Reception Studies in Islamic Literature
Islamic literature is seen as a source of data concerning the historical role of

"Ar-Rajulul-Ladzī Āmana" Text by Najib al-Kīlāniy
As stated above, Najīb al-Kīlāniy is a litterateur who has produced many works of "Do not marry polytheistic women until they believe; for a believing slave-woman is better than a free polytheist, even though she may look pleasant to you. And do not marry your women to polytheistic men until they believe, for a believing slave-man is better than a free polytheist, even though he may look pleasant to you. They invite ˹you˺ to the Fire while Allah invites ˹you˺ to Paradise and forgiveness by His grace. He makes His revelations clear to the people, so perhaps they will be mindful. Maisun's marriage becomes a happy family, and they struggled to preach in western countries and Europe for the glory of Islam wherever they were.
What happened to Syamsi's character, who at first wants to marry Iryan, who is still a Christian? After learning that Iryan has converted to Islam and is obedient to Allah's commands and left His prohibitions, Syamsi tries hard to approach Iryan.
However, Iryan does not respond because he already has a new idol girl named Maisun and has made her his wife with the help, guidance, and direction of Shaykh 'Idul Ya'qubiy (al-Kīlāniy in " Ar-Rajulul-Ladzī Āmana," 2001).
From this incident, Syamsi strengthens her career in the entertainment world and behaves glamorously, hanging out in cafes, wearing partially revealing clothes, occasionally drinking alcohol, and other western cultural habits. On the other hand, Syamsi also continues to pray, fast, and pay zakat as ordered by her religion, namely

Islam. Syamsi does and runs western and eastern cultures at once. For this reason, al-Reception Analysis
Kīlāniy inserts Islamic ideology or penetrates culture in his novel, namely QS. Al-Qasas [28]:77, which is stated below as follows. "Among the people, there is a proverb said to be a Hadith whose truth is unknown, and whether it is a Hadith or not: "Work hard for your worldly life as if you will live in this world forever, and work hard for your hereafter as if you will die tomorrow."" From the quotes and famous expressions above, it can be explained that the figure of Syamsi, a beautiful female singer, is intended to work hard according to her profession in the entertainment world and behave according to the provisions and orders contained in Al-Quran and the Hadith of the Prophet Muhammad. In addition, also to perform worship to Allah and always remember Him as a provision in the hereafter. That is the message that al-Kīlāniy wants to convey in his text entitled "Ar- Rajulul-Ladzī Āmana" (2001). However, in reality, Syamsi's character in carrying out his profession as an entertainer still wears clothes that show her body's transparent curves, which are prohibited in Islamic teachings. On the other hand, Syamsi is also still carrying out her profession according to the provisions contained in Al-Quran and Hadith. The 45 | E v a F a r h a h : Between Ideality and Reality in The Islamic Literature and Al-Quran: Reception Analysis Western culture she imitates and the Eastern culture he adheres to live well, and cultural hybridity occurs.
Thus, she lives to the maximum extent possible for the world's affairs. For the affairs of the hereafter, she also obeys and lives as much as possible. Therefore, the issue of cultural hybridity concerns the relationship between two cultures that influence each other with their respective cultural identities. In the text of the novel "Ar-Rajulul-Ladzī Āmana" by Najīb Al-Kīlāniy, the hybridity of eastern and western cultures is represented by the characters Syamsi and Tuan Shaqr (al-Kīlāniy in "Ar-Rajulul-Ladzī Āmana," 2001).
Syamsi is known as a Muslim woman from Dubai. She is a beautiful middle eastern dancer and singer, her dark black hair flowing long and making her fans fall in love with her. She is a woman who is smart and keeps herself safe, and can maintain the customs of an eastern culture that she has learned and practices since childhood. Her job in entertainment with a lucrative income contains significant risks and can fall to disobedience. Gifts from her fans always flow so that, as an entertainer, she can experience a worldly life that is full of glitter and glamor, and can be free to go wherever she likes (al-Kīlāniy in "Ar-Rajulul-Ladzī Āmana," 2001).

"Chamāmah Salām" Text by Najib al-Kīlāniy
As it is known that Najīb bin Ibrahim bin 'Abdul Lathīf Al-Kīlāniy was born on June 1, 1931, AD, and died on March 6, 1995, AD. He wrote and has produced 35 (thirtyfive) novels and other scientific works. One of his novels is entitled "Chamāmah Salām" (Peace Pigeon, or Dove of Peace).
In the text of the novel "Chamāmah Salām," two social status groups are presented, namely the bourgeoisie and the proletariat. The bourgeoisie owns most of the means of production. In contrast, the proletariat owns only a few of the means of production. Because of this, it can be identified that the bourgeoisie is a group of entrepreneurs and owners of capital. At the same time, the proletariat is workers whose function is not so significant in activities and production results (Al-Kilānīy in "Chamāmah Salām," 2014).
It should be noted that the relationship between the two social class groups is antagonistic. This kind of relationship is caused by domination and colonization between one social class against another social class. Marx argued that the bourgeoisie was more 46 | E v a F a r h a h : Between Ideality and Reality in The Islamic Literature and Al-Quran: Reception Analysis dominant than the proletarian class, which had a subordinate position. The two social class groups in Egyptian society are always in conflict, and there are continuous conflicts. There is no resolution (Eagleton, 2002).
For this reason, Al-Kilānīy, in the text of his novel entitled "Chamāmah Salām," provides a solution by implicitly inserting a verse of Al-Quran about the concept of Islam, namely ta'adduduz-zaujāt (polygamy), which can be seen as a solution in conflict.
Bourgeois social class and proletarian social class contained in the novel entitled "Chamāmah Salām" by Najīb Al-Kilānīy. One verse of Al-Quran inserted implicitly by Al-Kilānīy is Koran Surah An-Nisa' [4]:3, which is as follows. Haji Abdul Wadud also faced quite a severe problem in his life, namely the strong desire of his eldest son named Rabi' who wanted to marry Sākinah whose social status was as a laborer working on her cotton field. If this marriage occurs, it is seen by the community that it will demean and underestimate the dignity of the bourgeois social class (Sangidu, 2021).
The conflict between the bourgeois social class and the proletarian social class is difficult to resolve because the bourgeois class has been legitimized by the concept of infrastructure as an economic base and a superstructure that is increasingly based on the ideology of capitalism. Therefore, the concept (ideology) of ta'adduduz-zaujāt Sakīnah succeeded as a peacemaker over the bourgeois-proletarian class conflict, which is difficult to resolve in any way (Al-Kilānīy in "Chamāmah Salām," 2014).

Reception Studies in Islamic Sciences
The material objects of Islamic sciences are al-Qur'anul-Karīm and as-Sunnatun- it can be stated and explained that we are not allowed to marry polytheist women before they believe. Likewise, Muslim women are prohibited from marrying polytheist men before they believe. This is closely related to the reason for the revelation of the above verse, which is addressed to a man who marries a free polytheist woman (even though she attracts your heart) because of her wealth and beauty. Allah has bestowed on us all) in the form of property and others for the happiness of the hereafter. Let us spend some of our wealth in the way of obedience to Allah and do not forget about the affairs of the hereafter to achieve eternal life. Some of the worldly pleasures Allah has given us should be given to those who need them.
Reception or interpretation in Koran Surah an-Nisa [4]:3 is a verse of Al-Quran which is often used as the basis for the permissibility of polygamy. There are many historical accounts of how this verse was revealed. Several narrations state that the ignorant people do not respect women as they should and justify all means to get wealth.
Finally, this verse began to rebuke Muslims who are still carried away by their ignorance of habits.
Aisha, the prophet Muhammad's youngest wife, explained the verse above by telling her that there was an orphaned woman who was raised by a man (not her parents). However, as the guardian of the orphaned woman, the man was attracted by her beauty and wealth. He married her with a low dowry value. After the man married the orphan woman, he did not treat his wife well, and no one bought the orphaned woman. That is why a verse forbade Muslims to marry orphans unless they could be fair 50 | E v a F a r h a h : Between Ideality and Reality in The Islamic Literature and Al-Quran: Reception Analysis in giving the dowry and the proper treatment. This prohibition is accompanied by a suggestion to marry a woman who is good for them; between two, three, and four (https://kliksyariah.com/kalam/memahami-karena-turunnya-ayat-alquran-aboutpolygamy/, accessed on Thursday, November 18, 2021, at 3.30 p.m.).
From the explanation above it can be stated that if there is a fear not to be able to do justice to the orphans or to the women, then marry the good one, two, three or four people among them. It is permissible to marry two, three or four, and not more than that. In addition, if you will not be able to treat them fairly in terms of distribution of income, both outwardly and inwardly, then marry only one person.

Conclusion
The