12,198 research outputs found
Imam Salim b. Rashid and the Imamate revival in Oman 1331/1913 - 1338/1920
No full textThe principal aim of this thesis is to assess the performance of Imam Salim b.Rashid and the Imamate revival in Oman during the second decade of the 20th century. It
presents biographical information about Imam Salim, with special reference to the military and political policies by which he established and consolided his Imamate in the
Interior Province, and his relations with the Sultan and the latter's British supporters. An attempt is also made to explore the relationship between the Imam and the Omani tribes and to evaluate his administrative success. This thesis comprises eight chapters, and the introduction and conclusion. The introduction reviews the relevant literature on the topic. The first chapter describes the geographical setting and provides a historical background,
relating to three principal matters: the rise of the Iba<;liyyah and the development of the Imamate in Oman; the events in Oman after Sd. Sa'id's death up to 1913; and the effects of the First World War. The second chapter seeks to give an account of the career of Imam Salim's life and the Imamate revival. The third chapter discusses the manner in
which the Imam was elected, private and public allegiance (bay'ah) and the Imam's aims and policy programme. Chapter Four deals with the Imam's military operations and the
spread of his authority over Oman. Chapter Five examines the attempts at negotiation between the Imam and the Sultan, and the role of the British Government and the local
figures in this regard. Chapter Six is devoted to a discussion of the role of the tribes in support of Imam Salim, and the extent of the Imam's influence over these tribes. Chapter Seven assesses the Imam's administrative machinery, including the political system, the bureaucracy, education policy, and financial apparatus. Chapter Eight examines the causes behind the assassination of Imam Salim and the signing of the Treaty of al-Sib. In the conclusion, we present the findings of the research as they have emerged from the assessment of the course of events in Oman. We have said that the Omanis succeeded in reviving the Imamate and elected Imam Salim al-KharU~i who devoted his efforts to establish the foundations of the state, and peace prevailed in the country after the treaty of
al-Sib in 1920
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
Kritik Muhammad Al Ghazalī Dan Mannā‘ Khalil Al Qaṭṭan terhadap pemikiran Muhammad Ahmad Khālafullah terkait unsur khāyalī dalam kisah Al Qur`an
No full textParadigma Khalafullah mengenai kisah-kisah dalam al Qur’an mengindikasikan adanya unsur khāyalǐ (imajinatif) yang termuat dalam kisah. unsur tersebut dapat ditengarai atas penggunaan metodologi sastra yang digunakan olehnya. Khalafullah juga menganggap bahwa metodologi tersebut sebagai bentuk kritik juga atas penafsiran ulama’ salaf yang cenderung bertele-tele tidak menjadikan tujuan dan maksud kisah sebagai agenda utama pengkisahan. hal tersebut sontak menimbulkan kontroversi dan kritikan pedas oleh banyak kalangan atas paradigma metodologi yang digunakannya. Seperti yang dilakukan oleh Muhammad al Ghazali dan Manna’ al Qattan. Mereka menganggap paradigma Khālafullah berbanding terbalik dengan pemahaman yang telah berlaku atas kebenaran pengkisahan al Qur’an.
Adapun permasalahan yang hendak diangkat dalam penelitian ini ialah, pertama, bagaimana argumen kritik Muhammad al Ghazali dan Manna’ al Qattan terhadap pemikirah Muhammad Ahmad Khalafullah terkait unsur Khāyalǐ dalam kisah al Qur’an? Kedua, apa latarbelakang kritik Muhammad al Ghazali dan Manna’ al Qattan terhadap pemikirah Muhammad Ahmad Khalafullah terkait unsur Khāyalǐ dalam kisah al Qur’an? Dengan demikian tujuan penelitian ini ialah mengetahui apa dan bagaimana kritik dan latarbelakang kritik Muhammad al Ghazalǐ dan Manna’ al Qaţţan terhadap pemikirah Muhammad Ahmad Khalafullah terkait unsur Khāyalǐ dalam kisah al Qur’an.
Penelitian ini menggunakan metode kepustakaan (Library Research) yang menggunakan penekanan pada data yang dikumpulkan baik dari kitab, buku, jurnal, maupun data yang relevan dengan tema penelitian. Sedangkan analisis penelitian menggunakan metode analisis wacana.
Temuan pada penelitian ini ialah: pertama, Khālafullah menggolongkan kisah dalam al Qur‘an sebagai bagian dari karya sastra, oleh karena itu suatu tokoh atau peristiwa tidak harus benar-benar terjadi karena yang menjadi agenda penting pengkisahan ialah pelajarannya bukan materi kisah itu sendiri.Kedua, latar belakang kritik Muhammad Al Ghazali dan Manna’ al Qaţţan yang kontra narasi terkait konsep “al haq”. Mereka mendifinisikannya sebagai kebenaran kisah. sementara Khalafullah kebenaran ajaran. Kemudian latar belakang organisasi Muhammad Al Ghazali dan Manna’ al Qattan yang tergabung dalam ikhwānul muslimǐn yang memiliki karakter kelompok konservatif dan ada kesenjangan dengan produk pemikiran barat, seperti hermeneutika
PANDANGAN MUHAMMAD ABDUH DAN MUHAMMAD RASHID RIDHA TENTANG TAURAT DAN INJIL DALAM HUBUNGAN ISLAMKRISTEN PADA TAFSIR Al-MANAR
No full textThe Qur�an besides talks about the Torah and the Gospel as the revelation
of God for the previous people also talks about the Christians as the people of the
book who have close relationship with Islam. Therefore, to understand the topic
above an exegesis which it is considered a contextual and a modern exegesis in
answering the religious issue is necessary, therefore when Tafsir al-Manar the
work of Muhammad Abduh and Rashid Ridha is characteristically a contextual
and a modern exegesis, then we selects this exegesis to examine the topic.
The thesis besides aims to understand Muhammad Abduh and Muhammad
Rashid Ridha�s view on the Torah and the Gospel also aims to understand
whether their view on the Torah and the Gospel colors their view on Islam-
Christian relationship in Tafsir al-Manar, if yes why and if no why.
Based on Gadamer�s hermeneutical method, Muhammad Abduh and
Rashid Ridha�s view will be analyzed from the writer assumption to grasp new
meanings behind their views on the Torah, the Gospel and the Islam-Christian
relation. The primary source of the thesis is Tafsir al-Manar the work of
Muhammad Abduh and Muhammad Rashid Ridha, and to make the research
easier some terminologies concerning with the Torah, the Gospel and the Islam-
Christian relation in the Qur�an will be classified through al-Mu'jam al-Mufahras
in order to find its exegesis in Tafsir al-Manar.
The research shows that Muhammad Abduh and Rashid Ridha are viewing
the Torah and Gospel was not original scripture of Moses and Jesus because of
distortions. The reason that constituted their claims was because the Qur�an
besides stated explicitly the distortion of the Torah and the Gospel also stated that
Qur�an comes to abrogate and to examine the truth and the wrong of the previous
scriptures, hence, based on this statement, Muhammad Abduh and Rashid Ridha
claimed that the sources of transmission and writing of those scriptures were
inaccurate. Therefore, their view in this case was considered as exclusive because
they excluded the truth of other religious scripture.
Considering that Muhammad Abduh and Rashid Ridha recognized
Christians as the member of the people of the book who they have close
relationship with Islam, hence making friendship, consuming their slaughtered
animal, and marrying them is permitted and lawful based on Q.V.5:5. Then their
view on this aspect is considered pluralist because they were opened to recognize
the existence of other religion as the same religious community.
Based on this result, Muhammad Abduh and Rashid Ridha�s views on
Islam-Christian relation have not colored by their negative view on the Torah and
the Gospel because their view on the Torah and the Gospel was attributed to
theological view while their view on Islam-Christian was attributed to socio
religious relationship which Islamic law did not give explicit rule on this case.
Although Muhammad Abduh and Rashid Ridha view the Torah and the
Gospel negatively, but for the Christians the Bible is believed always authentic
because the main point of God�s word is in the body of Christ. Besides that the
Bible in the Christian belief is the written word of God that denotes the work of
God in Jesus life, teaching, death and resurrection as the savior which written
down by the chosen people through the inspiration of the Holy Spirit�s guidance
according to their own tradition, thought, culture, time and languages.
Observing that Muhammad Abduh and Rashid Ridha�s view on Islam-
Christian relation is pluralist, hence their views are considered relevant to solve
inter-religious problem in Indonesia such as conflict Ahmadiyah, Ambon and
soon in order to uphold and to develop the spirit of religious tolerance, religious
pluralism, and to create peace building among the fellow of religious community
Astrology in literature: how the prohibited became permissible in the Arabic poetry of the mediaeval period
No full textThis thesis is concerned to position the art of astrology within the context of classical Arabic poetry, primarily by investigating and elucidating attitudes to the notion of
qadar (fate) and the ideology in which it was embedded. These attitudes were revelatory of the broader world view of the Arabs of those periods, and their shifts from those held in the pre-Islamic and early Islamic eras tell us a good deal about the importance given to the nature and role of fate and about the various understandings of its influence. The pre-Islamic Arab's notion of qadar was in some ways similar to that of the early Muslims: both emphasised predetermination and the irresistible power of fate. But while the jahilf (Pre-Islamic) Arabs identified fate with the malign power of dahr (Time), the Muslims believed the power of fate lies in the hands of God the
Omnipotent, who alone is responsible for the fate of the whole universe. Thus the astrology of the pre-Islamic era was one aspect of divination (kihana) and claimed to be
able to reveal in advance an individual's destiny, which could be avoided by taking certain precautions. These precautions, however, were considered effective only in
relatively trivial cases; they were useless in the areas of major impact: a person's happiness or misery (shaqiiwa aw sa ada), sustenance (rizq) and one's term (ajal), the
three inevitable and irresistible manifestations of fate. In the Islamic period not only these major aspects of life are governed and controlled by the Omnipotent; the destiny
of the universe, in even its most minute details, is determined and controlled by God alone. Astrology was considered to be of no value whatsoever, and its practitioners were subject to the death penalty. These two irreconcilable views are evident in early Islamic poetry, which reflected clearly the response of poets, and society, to astrology from the perspective of qadar.
When the orthodox caliphate was replaced by dynastic rule the status of astrology was changed dramatically. The idea that the stars, as indicators, play a role in the life of
human beings found popowerful supporters in some governors of the Islamic world, who allowed astrology to fulfil a public function regardless of the hostility of the official
religion of that society. This social phenomenon generated rich material of a controversial character in the realm of literature. Investigating the factors, motivations
and impact of mediaeval political, theological and philosophical attitudes to astrology, in relation to the notions of free will and predestination, is the concern of this study
2° Mosquée d'as-Sayed Ahmad al-Bagam
No full textFarnall Harry, Shafik Muhammad, Simaïka Marcus H., Sayed Metoualli, Omar Ahmad, 'Amrusi Ahmad Fahmi al-, Sayyed Ahmad el-. 2° Mosquée d'as-Sayed Ahmad al-Bagam. In: Comité de Conservation des Monuments de l'Art Arabe. Fascicule 34, exercice 1925-1926, 1933. pp. 63-64
TEOLOGI ISLAM KONTEMPORER: TELAAH PEMIKIRAN TEOLOGI DAN PENDIDIKAN ISLAM AHMAD SURKATI MELALUI AL-IRSYAD DI INDONESIA
No full textThis article aims to examine the theological renewal introduced by Ahmad Surkati through the Al-Irsyad organization in Indonesia. Using a qualitative approach and literature review method, this study relies on sources such as books, journals, and other relevant documentation. The research process involved collecting, analyzing, verifying, and synthesizing data to reveal the renewal ideas proposed by Surkati. The results show that Al-Irsyad was founded in response to social inequality in Jami'at Khair, with Ahmad Surkati's thinking influenced by the reformist figure Muhammad Abduh. Al-Irsyad promotes renewal in two main areas: religion and education. In the field of religion, this organization is committed to purifying Islamic teachings, opposing deviant practices, and promoting the principle of social equality among Muslims. In the field of education, Al-Irsyad focuses on developing a scientific culture that balances religious and worldly knowledge, as well as preparing Muslims to face the challenges of the times. Through this movement, Surkati succeeded in introducing the concept of equality among Indonesian Muslims and laid the foundation for the modernization of Islamic understanding relevant to the social and global context.
Keywords: Islamic Modernization, Ahmad Surkati, Al-Irsyad, Islamic Theology, Islamic EducationArtikel ini bertujuan untuk mengkaji pembaharuan teologi yang diperkenalkan oleh Ahmad Surkati melalui organisasi Al-Irsyad di Indonesia. Dengan menggunakan pendekatan kualitatif dan metode telaah kepustakaan, penelitian ini mengandalkan sumber-sumber seperti buku, jurnal, dan dokumentasi relevan lainnya. Proses penelitian melibatkan pengumpulan, analisis, verifikasi, dan sintesis data untuk mengungkap pemikiran pembaruan yang diajukan oleh Surkati. Hasil penelitian menunjukkan bahwa Al-Irsyad didirikan sebagai respons terhadap ketidaksetaraan sosial di Jami'at Khair, dengan pemikiran Ahmad Surkati yang dipengaruhi oleh tokoh reformis Muhammad Abduh. Al-Irsyad mengedepankan pembaruan dalam dua bidang utama: agama dan pendidikan. Dalam bidang agama, organisasi ini berkomitmen untuk memurnikan ajaran Islam, menentang praktik-praktik yang menyimpang, dan mengedepankan prinsip kesetaraan sosial antar umat Islam. Dalam bidang pendidikan, Al-Irsyad berfokus pada pengembangan budaya ilmiah yang seimbang antara ilmu agama dan ilmu duniawi, serta mempersiapkan umat Islam untuk menghadapi tantangan zaman. Melalui gerakan ini, Surkati berhasil memperkenalkan konsep kesetaraan di kalangan Muslim Indonesia dan meletakkan dasar untuk modernisasi pemahaman Islam yang relevan dengan konteks sosial dan global
Kata kunci: Pembaruan Islam, Ahmad Surkati, Al-Irsyad, Teologi Islam, Pendidikan Isla
The Concept of Islamic Education Syed Muhammad Naquib al-Attas and Ahmad Syafi'i Ma'arif, Its Relevance to the Implementation of Inclusive Learning in the Independent Curriculum
No full textThis research aims to: to find out the Concept of Islamic Education according to Syed Muhammad Naquib al-Attas and its relevance to providing inclusive learning in the mardeka curriculum to find out the Concept of Islamic Education according to Ahmad Syafi'i Ma'arif, and its relevance to providing inclusive learning in the mardeka curriculum To find out the Islamic Education Concept of Syed Muhammad Naquib al-Attas and Ahmad Syafi'i Ma'arif as well as its relevance to providing inclusive learning in the mardeka curriculum. This type of research is descriptive qualitative research, that is, the data collected is in the form of words, images, not numbers. The research approach used is a qualitative research approach. The primary sources in this research are works written by the figures studied themselves, in this research are Syed Muhammad Naquib Al-Attas and Ahmad Syafi'i Ma'arif. The research results show that the concept of Islamic education according to Al-Attas leads to the value of content in Islamic education. Where in the concept Al-Attas uses the concept of ta'adib. The concept prioritizes good manners or good human behavior. Ahmad Syafi'i Ma'arif's thinking about the concept of education is relevant to the free learning curriculum. This is based on the first, the educational goals initiated by Ahmad Syafi'i Ma'arif view that in essence it seeks to create students who have character and competence that is useful for society
al-Misbāh fī al-Nahw By Nāsir al-Dīn al-Mutarrizī al-Nahwī (d. 610/1213) A Critical Edition of the Text with the Life History of the Author
No full textNāsir al-Dīn al-Mutarrizī al-Nahwī (d.610/1213) was one of the most renowned figures in the field of Arabic Grammar. He has left an indelible mark on the world of Arabic language and literature. He is also known as the successor of al-Zamakhsharī.
He wrote a number of books but his al-Misbāh fī al-Nahw gained prominence at a level that no other book in this field could claim to achieve. For this reason, a great number of commentaries have been written in every age, of which the most famous are al-Daw and Khulāsat al-I‘rāb written by Tāj al-Dīn al-Isfrā’īnī and ‘Abd al- Karīm al-Tūsī (better known as Hājjī Bābā) respectively. Moreover, its translation into other languages also demonstrates its value as a useful book.
Although al-Misbāh has been edited on more than one occasion, the published editions do not fulfil the needs and requirements of modern academic research criteria. The basic aim of this thesis is to present this book with a current modern research style so that the students, teachers and ordinary readers of Arabic language and literature may benefit from this work.
This thesis is divided into two parts. The first part deals with the life history of the author and his other works. A brief note of the environment under which he grew up (generally referred to as the ‘Seljuk’ period) is also included in this part.
The second part consists of a text edition that deals with the derivation (Takhrīj) of syntactical issues together with the differing opinions of grammarians on syntactical/grammatical issues. This part also proffers the idiomatic English translation of al-Misbāh
The application of semantics to the translation of pre-Islamic poetry: with special reference to the 'Mu'allaqa' of Imru al-Qays
No full textThis thesis, to the best of our knowledge, is the first attempt to
apply semantics to the translation of pre-Islamic poetry. But this is a
thorny path. This poetry is some of the most ambiguous, confusing,
disorganized and perfunctorily investigated in the whole of Arabic
literature. The Mucallaga of Imru'al-Qays, our subject of study, the
crowning achievement of this poetry, is in an even worse case. The
principal problem which confronts the researcher as well as the
translator is the usual one of how best to bridge the cultural gulf of
both time and place, to set this Mucallaga in its cultural context so
as to understand its theme, and achieve the same communicative effect
of the text in translation. Commentaries and lexicons are of. little
help here, because their main interest is the denotation of single
words of this Mucallaga rather than in its organic unity. The setting
of this Mucallaga in its Semitic literary context would cast some light
on its essential theme and hence open new horizons for further comprehensive
research in this field. This is the task we embarked upon in
Chapter 1.
Confronted with fifteen main commentaries, and two English translations
of this Mucallaga, we have resorted to the current semantic
theories in the hope that in one of them we would find a happy solution
to the problem of translating these commentaries, or at'least help in
organizing them systematically. Much to our dismay, however, the bulky
literature on this subject bequeathed to us a welter of controversial
theories, perhaps because semantics is quite a new branch of linguistics.
These contradictory theories have been presented to demonstrate the
difficulty of adopting any one particular semantic theory. Nonetheless,
certain structural semantic relationships have been found to be of
highly significant application.
This, and particularly the structural semantic-relationships as
well as their employment throughout this thesis have been discussed in
Chapter II.
A theory of translation necessarily overlaps with a theory of
semantics. Chapter II made it clear that the help we might have
expected from semantics is but a pipe-dream. Instead of bemoaning,
philological, linguistic and socio-linguistic approaches to the theory
and practice of translation have been suggested. In Chapter III these
approaches have been demonstrated and applied to the translations of
(J. ) and (A. ) who, owing to the ambiguity of the text, have resorted to
the commentaries - appendices of which have been attached.
It has been concluded that the full translation of this Mucallaqa
is almost impossible because of the myriad phonological, semantic and
cultural problems. However, it has been argued that the development of
a more comprehensive semantic theory upon which an eclectic theory of
translation could depend, and a more profound and accurate investigation
of the essential theme of this Mucallaga would get rid of a lot of the
problems of research and translation
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