3,418 research outputs found
KRITIK IBRAHIM M. ABU RABI’ ATAS PERSEPSI ISLAMOFOBIA BARAT
No full textIslamophobia symptoms significantly emerged among Westerners after the attack on the World Trade Center in the United States on September 11, 2001. Furthermore, the gap between the ideals of Islam as a religion of peace and the Western perception of Islam as a violent religion has become an issue that needs addressing. This research employs a qualitative method based on literature sources, focusing on the thoughts of Ibrahim M. Abu Rabi’, who proposes an approach in religious studies to correct Islamophobia. The research is conducted through literature sources, documents, archives, and similar materials. Ibrahim M. Abu Rabi’ emphasizes the importance of studying Islam through historical and sociological religious approaches. Through the "historical" approach, the study and empirical-historical-critical religious approach are expected to reduce the levels and intensity of violence and tension among religious believers, although not claiming to eliminate them entirely. Ibrahim M. Abu Rabi’ also recommends the necessity of dialogue between Islam and the West. This dialogue, indirectly, will revive the tradition of intellectualism that is free, dialogic, innovative, creative, and egalitarian between these two compass points.
Keyword: Ibrahim M. Abu Rabi’, Historical Approach, Religious Sociology
Gejala Islamophobia banyak muncul dari orang-orang barat setelah terjadinya serangan terhadap WTC di Amerika Serikat pada 11 September 2001. Selain itu kesenjangan antara cita-cita Islam sebagai agama perdamaian dengan konteks kehidupan Islam yang dipandang oleh barat sebagai agama kekerasan sudah menjadi isu yang muncul dan harus diselesaikan. Penelitian ini dengan metode kualitatif yang berdasarkan sumber kepustakaan terhadap pemikiran Ibrahim M. Abu Rabi’ yang menawarkan pendekatan dalam kajian keagamaan untuk meluruskan Islamofobia. Penelitian dilakukan melalui sumber pustaka, dokumen, arsip, dan lain sejenisnya. Ibrahim M. Abu Rabi’ menekankan pentingnya kajian Islam melalui pendekatan historis dan sosiologi keagamaan. Melalui pendekatan “historis”,studi dan pendekatan agama yang bersifat empiris-historis-kritis diharapkan mampu mengurangi kadar dan intensitas kekerasan dan ketegangan antara sesama pemeluk agama, tentu tidak juga berpretensi untuk menghilangkan sama sekali. Ibrahim M. Abu Rabi’ juga merekomendasi pentingnya dialog antara Islam dan Barat. Dialog ini secara tidak langsung akan menghidupkan kembali tradisi intelektual yang bebas, dialogis, inovatif, kreatif sekaligus egaliter antara kedua arah mata angin ini.
Kata kunci: Ibrahim M. Abu Rabi’, Pendekatan Historis, Sosiologi Keagamaa
Islam in modern Turkey : an intellectual biography of Bediuzzaman Said Nursi
No full textIncludes bibliographical references (p. 403-413) and index.ðSèukran Vahide ; edited and with an introduction by Ibrahim M. Abu-Rabi°
PEMIKIRAN IBRAHIM M. ABU-RABI’ : TELA’AH KRITIS PASCA 11 SEPTEMBER MENGENAI SEJARAH ISLAM MODERN: PEMIKIRAN IBRAHIM M. ABU-RABI’ : TELA’AH KRITIS PASCA 11 SEPTEMBER MENGENAI SEJARAH ISLAM MODERN
No full textAbstract
The tragedy of September 11, 2021 is a bad history for the United States of America with the collapse of the twin towers of the World Trade Center (WTC) and the Pentagon building due to a terrorist attack. This incident was a suicide attack using a plane that claimed many lives. These events gave rise to opinions and opinions from both Islamic and non-Islamic thinkers with analysis and interpretation from their respective scientific points of view. One of the leading Islamic thinkers who gave his thoughts and views was Ibrahim M. Abu Rabi \u27. According to him, the problems that arose after September 11, 2001 were very multi-complex and not easy to handle. When dealing with complexities and differences, what must be done is to put forward a humble attitude and a strong commitment to pluralism, and requires us to build a dialogue listening to the views of other parties. Ibrahim M. Abu Rabi \u27provides a solution in the form of a multidisciplinary Islamic study method (social science disciplines, humanities, etc.), as well as conducting studies objectively and scientifically, not based on orders and working to maintain the status quo of rulers (ruling regimes).
Keywords : 11 September 2001, Ibrahim M. Abu Rabi\u27, History of Modern Islam, Nationalism, Revivalism.Tragedi 11 September 2021 merupakan sejarah buruk bagi negara Amerika Serikat dengan runtuhnya menara kembar World Trade Center (WTC) dan gedung Pentagon karena adanya serangan teroris. Peristiwa ini merupakan serangan bunuh diri menggunakan pesawat yang memakan banyak korban jiwa. Peristiwa tersebut memunculkan pendapat dan opini baik dari tokoh pemikir Islam maupun di luar Islam dengan analisa dan penafsiran dari sudut pandang keilmuan masing-masing. Salah satu tokoh pemikir Islam yang memberikan pemikiran dan pandangannya adalah Ibrahim M. Abu Rabi’. Menurutnya, persoalan yang timbul pasca 11 September 2001 sangat multikompleks dan tidak mudah penanganannya. Ketika berhadapan dengan kompleksitas dan perbedaan maka yang harus dilakukan adalah mengedepankan sikap rendah hati dan komitmen kuat pada pluralism, serta mengharuskan kita membangun dialog mendengarkan pandangan dari pihak lain. Ibrahim M. Abu Rabi’ memberikan solusi berupa metode studi Islam dengan multidisiplin (disiplin ilmu sosial, humaniora, dan sebagainya), serta melakukan kajian secara objektif dan ilmiah, bukan berdasarkan pesanan dan bekerja untuk memperrtahankan status quo penguasa (rezim penguasa).
Kata Kunci : 11 September 2001, Ibrahim M. Abu Rabi’, Sejarah Islam Modern, Nasionalisme, Revivalisme
COUNTERING RADICALISM THOUGHT ON ISLAM A Study of Ibrahim M Abu Rabi's Thought
No full textThe terrorist event and the destruction of the sea alms tradition in Bantul recently were quite surprising, because as we know that Yogyakarta is rich in cultural traditions. The phenomenon of violence with greater religious motives also occurred in Indonesia, such as the Bali Bombing on October 12, 2002, and more violent was the September 11, 2001 event at the WTC United States. The question is why does an understanding arise that justifies acts of terrorism in the name of religion? What is the solution offered by Ibrahim M Abu Rabi 'in responding to the phenomenon of terrorism in the name of religion? This paper will explain the thoughts of Ibrahim M Abu Rabi 'about the importance of re-examining the nature of Islamic thought when there are many Western accusations that the teachings of Islam legalize acts of violence and terrorism. Abu Rabi took three approaches in starting his study; (1) starting with the historical development of Islamic modernization, (2) education in the Islamic world, and (3) contemporary elites and the rise of religion in the Arab world. The philosophical, critical theological, socio-historical, and anthropological approaches to the study of Islam that were implied by Abu Rabi to bring Islam to the advanced conditions become accumulated in interconnected integrative ways of thinking.
Keywords: Ibrahim M Abu Rabi ', Radicalism, Terorism, and Integrative Interconnection
Refleksi Pemikiran M. Ibrahim Abu Rabi Dalam Pendekatan Integratif Interkonektif
No full textAs a result of tragedy that occurred on September 11, 2001 to make Islam cornered and in the claims as a religion that is synonymous with violence. The phenomenon of terror and violence in the claims rooted in their religious texts. Some of the western states that violence is taught and derived from the Qur'an. Identification of the west against Islam to discourse to analyze the roots of the teachings of Islam accused which represents religious teachings or religious terrorist violence. Ibrahim M. Abu Rabi make this phenomenon as a momentum to conduct a review of hahekat Islamic thought. Abu Rabi doing three approaches in starting penelaahannya, starting with the historical development of Islamic modernisatiom, education in the Islamic world, and the contemporary elite and the religious revival in the Arab world. Approach to philosophy, theology critical, socio- historical, and anthropology to the study of Islam in intimated by Abu Rabi to bring Islam to the condition that advanced to accumulate in interconection integration way think. The concept of Islamic thought through a critical historical approach which is described by Abu Rabi in his work entitled Post September 11 Critical Assessment of Modern Islamic History is, when are reflected on an integration approach interconection which elaborated and initiated by M. Amin Abdullah showed that the reconceptualization of epistemology renewal of Islamic thought through an integrative approach undoubtedly interconective is needed to quell the violence at the phenomenon, and greatly required in religious plurality in Indonesia in particular.Akibat tragedi yang terjadi pada 11 September 2001 menjadikan Islam terpojok dan di klaim sebagai agama yang penuh dengan kekerasan. Fenomena teror dan kekerasan dalam klaim berakar pada teks agama mereka. Beberapa negara bagian barat bahwa kekerasan diajarkan dan diturunkan dari Alquran. Identifikasi barat terhadap Islam menjadi wacana untuk menganalisis akar ajaran Islam yang dituduhkan yang mewakili ajaran agama atau kekerasan agama teroris. Ibrahim M. Abu Rabi menjadikan fenomena ini sebagai momentum untuk melakukan kajian terhadap pemikiran Islam. Abu Rabi melakukan tiga pendekatan dalam memulai penelaahannya, dimulai dengan perkembangan historis modernisatiom Islam, pendidikan di dunia Islam, dan elite kontemporer dan kebangkitan agama di dunia Arab. Pendekatan filsafat, teologi kritis, sosio-historis, dan antropologi untuk studi tentang Islam yang diisyaratkan oleh Abu Rabi untuk membawa Islam ke kondisi yang maju menumpuk dalam cara integrasi interkoneksi. Konsep pemikiran Islam melalui pendekatan historis kritis yang digambarkan oleh Abu Rabi dalam karyanya yang berjudul Post 11 September Penilaian Kritis terhadap Sejarah Islam Modern, saat tercermin pada pendekatan integrasi
interkoneksi yang dielaborasi dan diprakarsai oleh M. Amin Abdullah menunjukkan bahwa rekonseptualisasi pembaruan epistemologi pemikiran Islam melalui pendekatan integratif tidak diragukan lagi diperlukan adanya interconektif untuk memadamkan kekerasan pada fenomena tersebut, dan sangat dibutuhkan dalam pluralitas agama diIndonesia pada khususnya
The water resources structures on the Syrian and Egyptian pilgrim routes to Makka and Medinah
No full textAI-Hajj in Arabic means the pilgrimage to MAKKA. This was
an ancient rite which was recognised a long time before the
rise of Islam. According to the holy Quran and Islamic
tradi tion, AI-Haj j goes back to the time of the prophet
Ibrahim. Thus MAKKA was a focus for worship but it was also
a commercial centre and a way station/stopping place on the
ancient trade caravan road between south western -Arabia and
Bilad AI-Sham,' now Syria. In part the inhabitants of MAKKA
practised this trade because their environment was not
suitable for other alternative economic activities.
The importance of MAKKA, as a ritual place increased after
the rise of Islam because it became Qibla-Kiblah -
the direction to which muslims turn in praying towards AIKa'aba.
Yathrib - later to become Medinah - is the second holy city.
In fact it was not a ritual place, but like MAKKA it was a
stopping place on the ancient trade caravan road. The
inhabitants of Medinah practised agriculture because their
environment was more suitable than that at MAKKA; water was
available and the land was fertile so that in addition to
trade, they also practised agriculture.
The importance of Medinah as a holy place only developed
after AI-Hijra - the immigration of the prophet Mohammad,
peace be upon him, to it and his establishing of Islam at
that site. Medinah became the capital of the Islamic state
both religiously and politically. Islam then spread from
Medinah over the Arabian Peninsular to the world beyond.
The consequence of the conquest of Iraq, Bilad AI-Sham,
Egypt, the north coast of Africa and Persia was that the
majority of the population of these countries accepted and
adopted Islam as their religious faith. As a result of this
the populations of these countries came annually to make AlHajj and in doing so developed several additional pilgrim
caravan routes. However, it is the Syrian and Egyptian
pilgrim routes - Tareeq AI-Hajj AI-Shami and Wal Masri which
are the objects of this work. In both these cases the
pilgrim caravan routes were previously ancient trade caravan
routes which travelled through Arabia, particularly through
the western province of Al Hijaz.
The geographical location of Arabia, the cross roads of
three continents, Asia, Africa, and Europe, made important
the pre-Islamic routes which ran through it. Of course the
function of this network at that time was commercial but
after the rise of Islam the function of this network of
routes became to transport the pilgrims. The geological and
topographical features, as well as climatic conditions, in
Arabia played a great role in determining the ancient routes
in Arabia. The availability of water was a very important
consideration on these routes and was influenced by
environmental conditions. Since the rainfall is
insufficient, the resulting absence or shortage of water on
the pilgrim caravan routes made the caliphs pay great
concern to providing the pilgrim routes with the most
essential facilities, particularly water supplies and
storage. Ever since the earliest Islamic times, they
provided for the travellers Al birak, water tanks; Ahwadh cisterns; Qanawat - channels; and abyar - wells, in order to
make AI-Hajj journey more comfortable. The pilgrim caravans
in general, and the Syrian and Egyptian pilgrim caravan
routes in particular, passed through several stages of
development since their origin in early Islamic times and
these evolutionary stages can be seen until the beginning of
this century. Because the object of this thesis is to
document the remains of the water resource structures, an
extensive survey and investigation has been completed on the
Syrian and Egyptian pilgrim caravan routes. The field work
has been conducted in Saudi Arabia, particularly in the
north western region where the Syrian and Egyptian pilgrim
routes cross the country. The field work mainly aimed at
ascertaining the location of all the way stations and their
names and surveying each station in order to record the
surviving remains of water resource structures. The field
work covered a large area of about 8, OOOkm transect and
extended from MACCA in the south through Medinah to the
North as far as Halat I Ammar on the north at the border
between Saudi Arabia and Jordan. From N.W. to S .Wit
stretched from Haql on the Gulf of AI-' Aqaba as far as
MAKKA. These routes consist of the major, or principal
caravan routes as well as a number of traverse routes which
allow travellers a choice of transit as well as connecting
routes. There are large way stations as well as small minor
way stations. As part of this dissertation, almost all the
stopping places have been identified and documented by mapping and photography
Al-Sharif Al-Radi: His Life and Poetry
No full textThe aim of this work is to study al-Sharif al-Radl, his life and poetry. The first part deals with the poet’s environment and life; the second with his poetry. Chapter I deals with the political conditions under which the poet lived. The purpose of the second chapter is to portray Al-Radl's social environment and its reflection in contemporary poetry. The third chapter describes the literary environment of Al-Radl's age at some length. The fourth chapter aims to study Al-Radl's life in detail. The factors which influenced his outlook and personality are discussed. An attempt is made to discern how far these factors affected his poetry. The second part of this work deals with Al-Radl's poetry itself. In Chapter V historical observations are made on Al-Radl's Diwan o in both manuscript and published forms. Chapter VI deals with his panegyrics. General remarks are made on eulogy in Arabic poetry. The content, form and development of Al-Radl's panegyrical odes are analysed. His Ikhwaniyyat receive special attention. Chapter VII deals with Al-Radl's self-praise its content and form. An endeavour is made to explore the Utopian world which the poet tried to portray, Al-Radl's elegies (Ch. VIII). their content, form and characteristics are reviewed. In addition, his dirges on women receive attention. Shi ism in Al-Radl’s poetry is discussed in Chapter IX, Al-Radl’s love-poetry (Ch. X) is discussed. His Hijaziyyat receive particular attention. It is claimed that Al-Radl’s produced in his Hijaaiyyat a poetical amalgam which contains some aspects of ‘Udhrite and ’Umarite poetry. Chapter II deals with Al-Radl's poetical technique. His theories of poetical composition and his comments on other poets are examined. A comparison is made between Al-Radl and other poets both previous and contemporary. Special attention is paid to al-Mutanabbi's influence. In Chapter XII there is a broad re-assessment of Al-Radl’s place in the history of Arabic poetry
Metodologi Kajian Islam; Perspektif Ibrahim M. Abu Rabi’
No full textIslamic studies (dirosah islamiyyah) should be carried out and developed dynamically like scientific studies in general. But unfortunately on the contrary, Islamic studies seem to have stagnated or not experienced significant progress amidst various social issues that continue to develop. Even when there are Islamic studies conducted by Muslim insiders, they often appear dull and poor in approach and methodology. Islamic studies should be open to the methods and approaches currently being developed. Ibrahim M. Abu Rabi tries to open up this void through his study of the history of Islamic thought and awakens intellectuals so that they fully understand the role and importance of advancing Islamic studies. The scientific opinion is currently being developed. Problems that are increasingly complicated and complex cannot be explained satisfactorily by classical Islamic research theories that rely solely on textual research. According to him, Islamic studies must be open to contemporary scientific disciplines.Kajian Islam (dirosah islamiyyah) harusnya dijalankan dan dikembangkan secara dinamis seperti kajian ilmiah pada umumnya. Namun sayang sebaliknya, kajian Islam tampak mengalami stagnasi atau tidak mengalami kemajuan berarti di tengah berbagai isu sosial yang terus berkembang. Bahkan ketika ada kajian Islam yang dilakukan oleh orang dalam Muslim (insider), mereka sering nampak membosankan dan miskin dalam pendekatan dan metodologi. Kajian Islam hendaknya terbuka terhadap metode dan pendekatan yang sedang berkembang saat ini. Ibrahim M. Abu Rabi berusaha membuka kekosongan tersebut melalui kajiannya tentang sejarah pemikiran Islam dan menyadarkan kaum intelektual agar memahami sepenuhnya peran dan pentingnya dalam memajukan kajian Islam. Pendapat ilmiah saat ini sedang dikembangkan. Persoalan yang semakin pelik dan kompleks tidak dapat dijelaskan secara memuaskan oleh teori-teori penelitian Islam klasik yang hanya mengandalkan penelitian tekstual. Menurutnya, kajian Islam harus bersifat terbuka terhadap disiplin ilmu kekinian
Dari Ibrahim M. Abu Rabi' Tentang Problematika Studi Islam Kontemporer
No full textThe dynamic of thought, study, and learning is a necessity. The interaction of subjects and objects, added by some problems which are being or have occurred and the challenges that will be faced become the reasons for this dynamic. It is not a problem if perspectives, approaches or scientific paradigm have shifted significantly later. Islamic study formulated in the Ulum al-din, al-Fikr al-Islamy or Dirasat Islamiyyah is ideally always dynamic and evolving as a study in general. Despite of the various problems faced by Muslims today, Ibrahim M. Abu Rabi ‘(hereinafter typed Abu Rabi') found no significant development of Islamic studies. Stagnation of Islamic studies at least can be found in the various elements. Through the study of Islamic thought history, Abu Rabi' tried to uncover the “disease” which was lull. Then, he tried to resuscitate the intellectuals to fully understand the role and function inencouraging Islamic studies with a scientific perspective developing at this time. The issue becoming increasingly complex cannot be explained satisfactorily by the classical Ulum al-Din theory which is only focused on text, especially only a portion of the text. Halal and haram for example are felt helpless facing increasingly varied social problems. Islamic studies would not want to open and open up to the disciplines of science, not mono-dicipline
Tod und Trauer in der Poesie des Palästinensers Maḥmūd Darwīš / Ibrahim M. Abu-Hashhash
No full textZugl.: Berlin, Freie Univ., Diss., 199
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