294 research outputs found
Pemikiran Muhammad Mansur Tentang Imk?n al-Ru’yah dalam Kitab Mîz?n al-I’tid?l
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Imk?n al-ru’yah is a method which compromises between reckoning and observation. The development of discourse imk?n al-ru’yah always create a variety of criteria limits. Long before the existence of various criteria limits in the world of current astronomy, Sayyid Usman has proposed the existence of 7° imk?n al-ru’yah criteria. Sayyid Usman\u27s criteria received a serious response from Muhammad Mansur as outlined in the book Mîz?n al-I’tid?l. This research is intended to answer these problems: (1) What is the background of Muhammad Mansur\u27s thinking about imk?n al-ru’yah? (2) What is the perspective of astronomy towards Muhammad Mansur\u27s imk?n al-ru’yah? These problems are discussed using a qualitative type of library research. The Book of Mîz?n al-I’tid?l is used as the primary source in this study which is supported by other sources as secondary sources. The collection of data in this study uses method of documentation and interviews. Next, the data is analyzed using critical analytic descriptive. The results of this study indicate that Muhammad Mansur\u27s thinking background on imk?n al-ru’yah was influenced by his father, Abdul Hamid, who incidentally was one of Abdurrahman al-Misri\u27s students. Astronomically, the thought of Muhammad Mansur\u27s imk?n al-ru’yah is dynamic and naturalistic.
Keywords : Crescent Visibility, Muhammad Mansur, Mîz?n al-I’tid?l
Ghayat al-amani and the life and times of al-Hadi Yahya b. al-Husayn: an introduction, newly edited text and translation with detailed annotation
Get PDFThe thesis is anchored upon a text extracted from an important 11th / 17th century Yemeni historical work. This text deals primarily with al-Hādī ilā 'I-Haqq, the founder of the Zaydī Imamate in the Yemen that lasted well over a thousand years. AI-Hādīs imamate, of considerable significance in itself, also coincides with one of the most turbulent periods of early Yemeni mediaeval history. The- edited Arabic text, with its accompanying apparatus criticus. Is to be found at the opposite end of this volume. The Introduction considers various aspects of Imam al-Hadī’s life, religious ideas and aspirations and matters directly connected with the edited text and the work of which it forms a part. Among the most important subjects discussed are the MSS used in the production of the edited text, the problem concerning the authorship of Ghāyat al-amānī and the relationship of the latter work to Anbā' al-zaman. A short biography of al-Hādī is provided, together with a treatment of the historical background to ai-Hādīs imamate. The introduction also describes the editorial method followed with regard to the text, and certain key personal names and toponyms are dealt with there. The method employed by the author of the Ghāyat is to record the events of any one year by Itself. I have translated one year at a time and then followed it by the annotations appertaining to it. It is hoped that by means of these annotations. (some of which through necessity are quite detailed ), the text will be better understood. The numerous personages, tribal names and toponyms are considered, as well as problems concerning points of chronology and various matters of historical and religious significance. Specific comment is made upon certain interesting terms or any unusual or striking vocabulary. The thesis concludes with maps, genealogical tables and a comprehensive bibliography
Life and Work of Abu Mansur Al-Maturidi
Get PDFAbu Mansur al-Moturidi is one of the founders of the Moturidian direction, one of the two major directions. Information about his life is very small. The full name is Abu Mansur Muhammad ibn Muhammad ibn Mahmud al-Hanafi Al-Moturidi as-Samarkand. The imam of the great Kalam and the fikh scholar was originally from the Moturid village of Samarkand (now located in the District of Jomboy), and his nickname was taken in relation to that village. Abu Mansur al-Motoridiy took the first education in this village and then continued in Samarkand, which was the religious and educational center of Movarounnahr at that time. In this article, opinions and comments will be made about the life and work of Abu Mansur Al-Moturidi
Al-Sharif Al-Radi: His Life and Poetry
Get PDFThe 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
Analisis Pemikiran Muhammad Mansur Dalam Hisab Awal Bulan Kamariah
Get PDFHasil perhitungan awal bulan kamariah, idealnya harus sama atau mirip, karena benda yang dihitung adalah sama. Namun realitanya, hasil hitungan dari beberapa metode yang ada menunjukkan adanya perbedaan. Masing-masing pengguna metode tersebut mengamalkan hasil hitungannya sehingga hal ini memicu perbedaan hari raya di Indonesia. Jika hal ini dibiarkan, maka akan sulit mewujudkan hari raya secara bersama-sama. Penelitian ini difokuskan kepada pemikiran Muhammad Mansur dalam hisab awal bulan kamariah yang tertuang dalam karya monumentalnya, Sullam al-Nayyirain.
Kata Kunci: Hisab Awal Bulan, Kitab Sullam al-Nayyirain
MUHAMMAD IBN ‘ABD AL-WAHHÂB DAN GERAKAN WAHABI
Get PDFIn the Islamic world, in the middle age, the ideas on reformation and the efforts of purification of akîdah had emerged. This was a reaction against the extant political condition and tauhid comprehension of Muslims. In Arab, a chief figure, Muhammad ibn ‘Abd al-Wahhâb who possessed a great concern towards the matter of akîdah purification of Muslims and Islamic reformation, emerged. The efforts of al-Wahhâb finally developed into a movement called the Wahabiyyah Movement. The main target of this movement was to purify Muslims’ akîdah that had been mixed with heretics.
Kata Kunci: Muhammad ibn ‘Abd al-Wahhâb, Gerakan Wahabi, pemurnian Islam, pembaruan Isla
Al-Mansur bi-Llah's controversy with Twelver Diites concerning the occultation of the Imam in his Kitab al-al-'Iqd al-tamin
No full textThis article tackles one of the main points of dissension between the Zaydiyya and the Imamiyya, notably, the repudiation of the former to the chiliastic concept of the occultation of the Imam (gayba). It will address the exchange of polemics between both groups, which goes back to the 3rd-9th century. Its main focus, however, is the refutation conjured by the Yemeni Imam al-Mansur bi-Llah 'Abd Allah b. Hamza (d. 614-1217). © 2012 Koninklijke Brill NV, Leiden.Abdulsater Hussein Ali, 2011, Z DTSCH MORGENLANDIS, V161, P305; al-'Amili Muhammad b. al-Hasan al-Hurr, 1385, AMAL AL AMIL, VII, P345; al-As'ari Abu l-Hasan 'Ali b. Isma'il, 1963, MAQALAT AL ISLAMIYYI, p[67, 82]; al-Hadi al-Sayyid Gamal al-Din, 2007, HIDAYAT AL RAGIBIN I, P161; al-Hasani Abu l-'Abbas Ahmad b. Ibrahim, KITAB AL MASABIH, V1111, P73; al-Mahdi Galal al-Din 'Abd al-Rahman al-Suyuti, 2001, AL URF AL WARDI FI A; al-Mas'udi Ali b. al-Husayn, 1973, MURUG AL DAHAB WA MA, VIV, P350; al-Muhalli Hamid b. Ahmad, 2002, AL HADD IQ AL WARDIY, VII, P247; al-Murtada al-Sarif, 1986, AL SAFI FI L IMAMA, VIII, P123; al-Murtada Al-Sarif, 1985, RASIL, VI, P410; al-Nu'mani Muhammad b. Ibrahim b. Abi Zaynab, 1426, KITAB AL GAYBA, P143; al-Rassi al-Qasim b. Ibrahim, 2001, MAGMU KUTUB AL IMAM, VI, P578; al-Sahrastani Muhammad b. 'Abd al-Karim, 1981, AL MILAL WA L NIHAL, P6; al-Sami Ahmad b. Muhammad, 1987, TARIH AL YAMAN AL FI, VIII, P37; al-Sarfi Ahmad b. Muhammad, 1991, SARH AL ASAS AL KABI, VII, P276; al-Wagih Abd al-Salam b. 'Abbas, 1999, ALAM AL MU ALLIFIN A, P578; Amir-Moezzi Mohammed Ali, 1994, DIVINE GUIDE EARLY S, p[13, 20]; [Anonymous], 1987, ARABICA, V34, P80; Ansari Hasan, 2001, ULUM I HADIT, V5, P149; Ansari Hassan, 2010, J ASIATIQUE, V298, P280; Ansari Hassan, 2010, STUDIA IRANICA, V39, P225; Arjomand SA, 1996, J RELIG, V76, P548, DOI 10.1086-489853; bi-l-Haqq al-Natiq, 1971, RASA IL AL ADL WA L, VI, P71; bi-l-Haqq al-Natiq, 1986, KITAB DIAMA, P165; bi-Llah al-Mansur, 2008, MAGMU MUKATABAT AL I, p[238, 309]; Calder Norman, 1989, STUD ISLAMICA, V70, P57; Cook Michael, 2000, COMMANDING RIGHT FOR, P227; Di'tam Abu Firas b., 1993, AL SIRA L MANSURIYYA, V3; Di'tam Abu Firas b., 1993, AL SIRA L MANSURIYYA, V2; Eagle A.B.D.R., 1994, NEW ARABIAN STUDIES, V2, P103; Fanad Muhammad b. 'Ali b., 1999, MAATIR AL ABRAR FI T, VII, P799; Gouchenour David Th., 1984, THESIS HARVARD U CAM, P70; Hamza Al-Mansur bi-Llah 'Abd Allah b., 2001, AL IQD AL TAMIN FI A, p[113, 131]; Hourani George F., 1971, ISLAMIC RATIONALISM, P129; Hussain M., 1982, OCCULATION 12 IMAM H, P78; Khalidi Tarif, 2008, QURAN NEW TRANSLATIO, P273; l-Akwa' Isma'il b. 'Ali, 1995, HIGAR AL ILM WA MA A, VIII, p[1, 1284]; l-Akwa' Isma'il b. 'Ali, 1996, HIGRA FORTERESSES SA, P1; l-'Umari Ali b. Muhammad al-'Alawi, 2001, AL MUGDI FI ANSAB AL, P267; l-Razi Abu Ga'far b. Qiba, 1993, CRISIS CONSOLIDATION, p[218, 225]; l-Rigal Ahmad b. Salih b. Abi, 2004, MATLA AL BUDUR WA MA, VIII, P230; Madelung W., 1991, ARABICUS FELIX LUMIN, P25; Madelung Wilferd, 1987, ARABIC TEXTS HIST ZA, P19; Madelung Wilferd, 1965, IMAM AL QASIM IBRAHI, P98; Madelung Wilferd, 1985, P 6 C AR ISL STUD, P75; McDermott Martin J., 1978, THEOLOGY AL SHAIKH A, P280; Peters J.R.T.M., 1976, GODS CREATED SPEECH, P26; Sachedina Abdulaziz Abdulhussein, 1981, ISLAMIC MESSIANISM I; Sachedina Abdulaziz Abdulhussein, 1988, JUST RULER SHIITE IS, P91; Smith G.R., 1978, AYYUBIDS EARLY RASUL, VII, P80; Zayd Ali Muhammad, 1997, TAYYARAT MUTAZILAT A, P1560
Hukum shalat berjamaah di masjid bagi wanita menurut Syaikh Nawawi Al-Bantani dan Syaikh Mansur Ibn Yunus Al-Buhuti
Get PDFSyaikh Nawawi Al-Bantani dan Syaikh Mansur Ibn Yunus Al-Buhuti berbeda pendapat tentang hukum shalat berjamaah bagi wanita. Bagi laki-laki lebih ditekankan untuk shalat berjamaah, sedangkan bagi wanita terdapat perbedaan pendapat di antara ulama, seperti pendapat Syaikh Nawawi Al-bantani dan Syaikh Mansur Ibn Yunus Al-Buhuti yang memiliki corak perbedaan dalam memandang hukum shalat berjamaah bagi wanita. Tapi tetap keduanya sepakat bahwa shalat di rumah bagi wanita lebih afdhal dibanding shalat berjamaah di masjid.
Penelitian ini berujuan untuk mengkaji bagaimana pendapat, dalil, dan metode hukum shalat berjamaah di masjid bagi wanita menurut Syaikh Nawawi Al-Bantani dan Syaikh Mansur Ibn Yunus Al-Buhuti serta menganalisis perbandingan pendapat diantara kedua tokoh tersebut.
Kerangka pemikiran ini terjadi disebabkan karena perbedaan penggunaan dalil dan perbedaan penggunaan metode istinbath mengenai hukum shalat berjamaah di masjid bagi wanita.
Metode yang digunakan adalah metode deskriptif-analitis dengan memberikan gambaran pada objek yang berasal dari sumber primer untuk selanjutnya membandingkan satu variabel dengan variabel lain tanpa melakukan analisis dan membuat kesimpulan untuk umum.
Hasil penelitian menunjukan bahwa Syaikh Nawawi Al-Bantani dan Syaikh Mansur Ibn Yunus Al-Buhuti merupakan tokoh yang memiliki keilmuan yang luas sehingga banyak karya-karyanya. Dalam permasalahan Hukum Shalat Berjamaah bagii Wanita menurut 1)Syaikh Nawawi Al-Bantani dalam kitab Uqudullujain menekankan keutamaan wanita untuk shalat dirumah dibandingkan berjamaah di masjid karena khawatir akan menimbulkan fitnah terutama bagi wanita yang cantik dan menarik, 2)Syaikh Mansur Ibn Yunus Al-Buhuti dalam kitab Al-Iqna mensunnahkan wanita shalat dimasjid setelah memenuhi syarat-syarat yang ditentukan. Analisis perbandingan yang telah penulis temukan yaitu terdapat dalam perbedaan dalil yang digunakan dalam menetapkan hukum sehingga menghasilkan perbedaan pendapat. Juga dalam analisis tersebut terdapat persamaan dalam keutamaan shalat bagi wanita yakni di rumahnya demi menjaga kehormatan dan ketertutupan wanita
TRADISI BATAMAT AL-QUR’AN DI PONDOK TAHFIDZ AL-MANSUR BANJARMASIN (Kajian Living Quran)
Get PDFPenelitian dalam skripsi diteliti oleh Muhammad Mirza, NIM: 126301202091. Dengan Pembimbing Bapak Dr. Ahmad Saddad, M.Ag. Ini didasari oleh observasi penulis terhadap fenomena living quran yang terjadi di Pondok Tahfidz al-Mansur. Para santri di lingkungan tersebut menganggap kegiatan ini sebagai bagian dari tradisi lokal yang sudah mapan. Ketertarikan penulis muncul karena ingin mengungkap sejarah dan cara masyarakat menerima tradisi penghafalan Al-Qur'an di Pondok Tahfidz Al-Mansur. Pendekatan living quran dipilih untuk meneliti pandangan masyarakat dan pembaca terhadap tradisi ini.
Rumusan masalah dalam skripsi ini mencakup dua pertanyaan utama: Pertama, bagaimana resepsi al-Qur'an dalam tradisi Batamat di Pondok Tahfidz al-Manshur Banjarmasin? Kedua, bagaimana analisis tradisi Batamat di Pondok Tahfidz al-Manshur Banjarmasin menggunakan perspektif Karl Mannheim dan teori sosiologi pengetahuannya? Tujuan penelitian ini untuk memahami bagaimana resepsi al-Qur'an dalam tradisi Batamat di Pondok Tahfidz al-Manshur Banjarmasin, serta untuk menganalisis tradisi Batamat di Pondok Tahfidz al-Manshur Banjarmasin melalui lensa Karl Mannheim dan teori sosiologi pengetahuannya.
Penelitian ini termasuk dalam kategori penelitian lapangan dan diarahkan sebagai penelitian kualitatif. Pendekatan ini menekankan pada pengumpulan data berdasarkan apa yang diungkapkan, dirasakan, dan dilakukan oleh partisipan atau sumber data. Dalam konteks ini, penulis mengadopsi perspektif emik, yang berarti mendapatkan data sebagaimana adanya, bukan sebagaimana seharusnya menurut pandangan penulis. Teknik pengumpulan data meliputi observasi, wawancara, dan dokumentasi. Sedangkan teknik analisis data yang digunakan adalah analisis teori sosiologi pengetahuan Karl Mannheim.
Penelitian ini menyimpulkan bahwa makna objektif dari batamat al-Qur’an adalah kewajiban yang harus diikuti oleh seluruh santri tanpa terkecuali, sebagai bentuk ketaatan kepada pengasuh Pondok Tahfidz. Makna ekspresif dari tradisi batamat ini memiliki tujuan yang sama, tetapi diinterpretasikan secara berbeda oleh setiap individu yang terlibat. Melalui pelaksanaan batamat, para santri dapat memperbaharui niat dan semangat dalam menghafal dan mengamalkan isi al-Qur’an. Makna dokumenter terlihat dari adanya batamat al-Qur’an yang dipercaya membawa berbagai keutamaan, seperti melindungi pondok dari musibah dan bencana, serta meningkatkan berkah dan manfaat bagi para penghafal al-Qur’an. Selain itu, tradisi ini bermanfaat bagi masyarakat luas karena secara tidak langsung menanamkan rasa cinta terhadap keindahan ayat suci al-Qur’an di hati mereka
Al-Nasir Muhammad and the formation of the Qalawunid State
No full textAl-Malik al-Nasir Muhammad Ibn Qalawun was the sultan of Egypt and Syria for much of the period 1293 to 1341. Ascending to the throne as a young boy, al-Nasir Muhammad, the son of the charismatic Sultan al-Mansur Qalawun (r. 1269–90), began his rule shakily. His reign would conclude, however, as one of the longest and most successful incumbencies in the region’s history. This biographical essay, which focuses on the transformative interaction between politics and culture in the fourteenth century, will reveal who this sultan was, and why public services, ceremonial banquets, and widespread patronage were eulogized as key characteristics of his long and successful rule
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