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"Kajian ini bertujuan untuk memerikan dan menjelaskan secara komprehensif makna metonim dalam Al-Quran dan relasi metonimik yang digunakan. Kajian ini berpegang pada teori metonimi Barat dan dilengkapi dengan teori metonimi Arab. Data penelitian berupa ayat-ayat yang mengandungi metonim yang diperoleh dari dua puluh surat Al-Quran, yaitu al-Baqarah [2], Ali Imran [3], al-Nisa' [4], alAn'am {6], al-A 'raj [7], al-Anfal [8], al-Taubah [9], Yusuf [12], al-lsra' [17], Thaha [20], al-Hajj [22], al-Mu'minun [23], al-Ruum [30], Lukman 31], Shad [38}, al-Syura [42], al-Fath [48], at-Tahrim [66}, al-Insan [76], dan al- 'Alaq [96]. Dalam 20 surat tersebut ditemukan 52 metonim yang diklasifikasikan ke dalam dua kelompok: (i) metonim berupa nomina dan (ii) metonim berupa verba.Berdasarkan analisis makna harfiah metonim dan makna metonimiknya, diketahui bahwa terdapat delapan relasi metonimik yang digunakan dalam Al-Quran, yaitu PART FOR WHOLE/WHOLE FOR PART, CONTAINER FOR CONTENT, PLACE FOR WHAT IS LOCATED THERE/WHAT IS LOCATED THERE FOR PLACE, CAUSE FOR EFFECT/EFFECT FOR CAUSE, TIME FOR PEOPLE, INSTITUTION FOR PEOPLE RESPONSIBLE, MATERIAL FOR OBJECT/OBJECT FOR MATERIAL, dan ATTRIBUTE FOR POSSESSOR. Dari delapan relasi tersebut, relasi PART FOR WHOLE (BAGIAN untuk KESELURUHAN) merupakan relasi yang paling banyak digunakan. Selain delapan relasi metonimik itu, ditemukan juga tiga relasi yang hanya terdapat dalam metonimi Arab, yakni relasi ALIYAH, relasi 'UMlJMJYAH, dan relasi WASFIYAH. Ungkapan metonimik dalam Al-Quran lebih banyak ditemukan dalam surat madaniyah daripada surat makkiyah, karena dari 1016 ayat madaniyah ditemukan 160 (15%) ayat yang mengandungi metonim, sedangkan dari 1100 ayat makkiyah hanya ditemukan 90 (8%) ayat yang mengandungi metonim.

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This study aimed to describe and explain comprehensively the metonym?s meaning in the Quran and metonymic relations used. The study based on general metonymic theory and completed by the Arabic metonymy. The data used are in the form of verses containing metonyms which obtained from 20 Quranic surah, namely Al-Baqarah [2], Ali Imran [3], Al-Nisa? [4], Al-An?am [6], Al-A?raf [7], Al-Anfal [8], Al-Taubah [9], Yusuf [12], Al-Isra? [17], Thaha [20], Al-Hajj [22], Al-Mu?minun [23], Al-Ruum [30], Lukman 31], Shad [38], Al-Syura [42], Al-Fath [48], Al-Tahrim [66], Al-Insan [76], and Al-?Alaq [96]. In those 20 surah found 52 metonyms which classified into two groups: (i) metonyms in the form of noun and (ii) metonyms in the form of verb.Based on the analysis of metonym's meaning, it is known that there are eight metonymic relations which are used in Quran, namely PART FOR WHOLE/WHOLE FOR PART, CONTAINER FOR CONTENT, PLACE FOR WHAT IS LOCATED THERE/WHAT IS LOCATED THERE FOR PLACE, CAUSE FOR EFFECT/EFFECT FOR CAUSE, TIME FOR PEOPLE, INSTITUTION FOR PEOPLE RESPONSIBLE, MATERIAL FOR OBJECT/OBJECT FOR MATERIAL, and ATTRIBUTE FOR POSSESSOR. Among those eight relations, PART FOR WHOLE is the most applicable one. Besides those eight metonymic relations there are three more relations which are only found in the Arabic metonymy, namely ĀLIYAH, ?UMŪMIYAH, and WAŞFIYAH. Metonymic expressions in Quran can be found more in madaniyah rather than makkiyah, because among 1016 madaniyah verses it is found 160 (15%) verses containing metonym. Meanwhile among 1100 makkiyah verses it is found 90 (8%) verses containing metonym."

"Jurnal ini membahas Nomina Maskulin dalam al-Quran juz 30. Alasan dipilihnya topik ini karena bahasa Indonesia dan bahasa Inggris tidak mengenal pengaruh penggunaan Nomina Maskulin (NM) dan Nomina Feminin (NF) terhadap kata kerja, kata sifat, dan kata ganti orang secara khusus. Adapun bahasa Arab mengenal pengaruh penggunaan Nomina Maskulin (NM) dan Nomina Feminin (NF) terhadap afiksasi verba secara khusus. Dalam bahasa Arab bentuk Nomina Maskulin pada umumnya tidak mendapat ة (ta marbutoh), seperti kata-kata /ustādzun/ أستاذ ‘guru laki-laki’, dan kata /toyrun/ طير ‘burung jantan’, yang dimana dua kata diatas adalah pasangan kata /ustādzatun/ أستاذة ‘guru perempuan’ dan /toyrotun/ طيرة ‘burung betina’ merupakan jenis Nomina Feminin yang ditandai dengan ة (ta marbutoh). Namun ada Nomina Feminin yang secara bentuk Nomina Feminin namun sebenarnya nomina tersebut merupakan Nomina Maskulin. Tujuan dilakukannya analisis ini untuk membahas lebih dalam mengenai Nomina Maskulin (NM) dan Nomina Feminin (NF) secara khusus serta pengaruh Nomina Maskulin dalam afiksasi kata kerja dalam Al-quran surat Al-Kafirun, At-Tin dan An-Nasr. Metode yang digunakan dalam analisis ini adalah studi pustaka. Hasil analisis yang dilakukan menunjukan bahwa Nomina Maskulin berpengaruh pada afiksasi kata kerja dalam Al-quran surat Al-Kafirun, At-Tin dan An-Nasr.

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This journal discusses Masculine nouns in al-Quran Juz 30. The reason for choosing this topic because Indonesian and English do not know the impact of Noun Masculine (NM), and Noun Feminine (NF) to verb, adjective, and gerurnd in particular. The Arabic language familiar about the impact of Masculine Nouns (NM) and Feminine Nouns (NF) to verb, adjective, and gerurnd in particular. In Arabic the masculine form of nouns generally do not get ة (ta marbutoh), such as the words / ustādzun / أستاذ 'male teacher', and the word / toyrun / طير 'male bird', which is where the above two words are word pairs / ustādzatun / أستاذة 'female teacher' and / toyrotun / طيرة 'mother bird' is a feminine noun types are characterized by ة (ta marbutoh). But there are forms of Feminine Nouns Noun Feminine nouns but actually it is a Masculine Noun. The purpose of this study to discuss more about Masculine Noun (NM), and Noun Feminine (NF) in particular as well as the influence of Masculine Nouns to verb, adjective and gerund in Al-quran receipt Al-Kafirun, At-Tin dan An-Nasr. The method used in this analysis is the study of literature. The results of the analysis carried out showed that the effect on the Masculine Noun phrase structure in Al-Quran."

"As a kalam Allah revealed to the last prophet of all time, not only the Koran is sacred from the lack and error, but also hoptsik and aesthetic. The conthens of the Quran contains the stories that give a very high wisdom score, a comprehensive history of the various sides of human life, an amazing gesture nature and the latest proven technology, and the universal values of human life. To transfer the values. God choses an energetic media and aesthetic, that is the language with asalib al kalimat (said the force) is very dynamic. Dynamics of expression of style that makes each language has a depht Quran meaning that seems endless. One of the beautiful language of the Quran is iltifat , which recalled the style change from the patterns of dialogical patterns informative or otherwise. According to the students of knowledge of the Quran ('Ulum al Quran), the language changes or iltifat ussually occur through six patterns, ie patterns of change in the form of words numbers, pronouns, vocabulary, tools, and patterns of change of the verb to a noun or vice versa. Ilfifat is one of the concepts of language beauty that the Quran comes from the owner of all beauty."