64 research outputs found
تدريس مهارة القراءة باستخدام كتاب قواعد النحو لسيد الوالد الحبيب الأستاذ عبد الرحمن بن أحمد السقاف في مدرسة الأمانة الإسلامية
No full textملخص: يهدف هذا البحث إلى وصف كيفية تعليم مهارة القراءة باستخدام كتاب قواعد النحو "سيد الوالد" لطلاب مدرسة الأمانة الإسلامية بجاكرتا الغربية، وكذلك لمعرفة الصعوبات التي يواجهها الطلاب في قراءة النصوص العربية غير المشكولة. استخدم الباحث المنهج الوصفي بأسلوب البحث النوعي، وتم جمع البيانات من خلال الملاحظة والمقابلات والوثائق. أظهرت النتائج أن عملية التعليم تمر بثلاث مراحل رئيسية وهي: كتابة القواعد، حفظها، ثم التدرب على تطبيقها في قراءة النصوص. ساعدت هذه الطريقة الطلاب على فهم قواعد النحو تدريجيا وبطريقة منظمة. ومع ذلك، تبين أن المشكلة الرئيسية تكمن في ضعف حفظ المفردات العربية لديهم، مما يؤدي إلى صعوبة في فهم المعاني رغم قدرتهم على تحليل التركيب النحوي. كما ظهرت فروق فردية في مستوى الفهم بين الطلاب، مما يتطلب من المعلم تطبيق استراتيجيات تعليمية متنوعة تناسب قدرات جميع الطلاب. بصفة عامة، أثبت كتاب "سيد الوالد" فعاليته في تنمية مهارة قراءة كتب التراث العربية بطريقة منهجية وتكاملية.
الكلمات المفتاحية: تعليم القراءة، الكتب الصفراء، قواعد النحو، سيد الوالد
Abstract: This study aims to describe the teaching methods of reading skills through the Sayyidil Waalid Nahwu Book at Al-Amanah Islamic School in West Jakarta and identify the difficulties students face in reading unvowelled Arabic texts. Using a qualitative descriptive approach, data were collected through observation, interviews, and documentation. The results show that teaching reading skills was carried out in three main stages: writing the grammar rules, memorising them, and practising reading texts. This method helped students understand nahwu rules gradually and systematically. However, the main obstacle was the students’ low mastery of Arabic vocabulary, making it difficult to understand meanings despite understanding grammatical structures. Overall, the Sayyidil Waalid Book effectively enhanced students’ skills in reading classical Arabic texts systematically and integratively.
Keywords: reading instruction, kitab kuning, nahwu rules, Sayyidil Waalid
Abstrak: Penelitian ini bertujuan untuk mendeskripsikan pembelajaran keterampilan membaca melalui Kitab Kaidah Nahwu Sayyidil Waalid di Madrasah Al-Amanah Jakarta Barat serta mengetahui kesulitan siswa dalam membaca teks Arab gundul. Penelitian ini menggunakan pendekatan kualitatif deskriptif dengan pengumpulan data melalui observasi, wawancara, dan dokumentasi. Hasil penelitian menunjukkan pembelajaran dilakukan melalui tiga tahap: menulis kaidah, menghafalnya, dan latihan membaca teks. Metode ini membantu pemahaman kaidah nahwu secara bertahap dan sistematis. Kendala utama adalah lemahnya penguasaan kosakata siswa yang menghambat pemahaman makna teks meskipun struktur nahwunya sudah dipahami. Secara umum, kitab Sayyidil Waalid efektif meningkatkan keterampilan membaca kitab kuning secara terstruktur dan integratif.
Kata Kunci: pembelajaran membaca, kitab kuning, kaidah nahwu, Sayyidil Waali
A New Perspective on the Origins of Yusuf Adil Shah, Founder and First Ruler of the Adil Shahi Sultanate
No full textThe Adil Shahi Sultanate was an important state founded in 1489 by Yusuf Adil Shah in the Deccan region of India, centered in Vijayapura. The sultanate witnessed eight different rulers until it was destroyed by the army of Babur in 1686. Some researchers generally base their studies on Muhammad Qasim Hindu Shah’s work titled Ferishtah’s History of Deccan, which is one of the main sources for this sultanate. According to researchers and based on this resource,Yusuf was the son of the Ottoman ruler Murad II. However, other claims about Yusuf’s lineage appear to have not been included in these studies. Thus, these academic studies can be said to be methodologically incomplete or insufficient. In fact, Fuzuni Astarabadi was another author to write about the sultanate and attributed Yusuf’s origins to the Ottoman ruler Suleiman the Magnificent in his work titled Futuhat-i-Adil Shahi. Another author, Rafiuddin Ibrahim Shirazi, wrote Tazkirat ul-Muluk, in which he attributed Yusuf’s origins to the Aq Qoyunlu Sultan Uzun Hasan. The novel claims about Yusuf’s origins in these works that researchers have ignored necessitate an examination of the issue in full detail. This study analyzes each of these claims by making use of Ottoman and Aq Qkoyunlu chronicles. As a result, the research reveals that the accuracy of these allegations should be questioned. The authors who put forward these claims are assumed to have aimed to strengthen the legitimacy of the sultan of the period due to their own interests or the political circumstances of the sultanate. In this context, the current study has focused on the question of who Yusuf Adil Shah was. As a result, the research has concluded him to have been an ordinary Turk who belonged to the Shiite sect and who’d originally migrated from the city of Save in Iran to the Bahmani lands. The obtained findings provide an important new perspective on Yusuf’s lineage that researchers should take into account
Ibn Jinni's Role And Contributions To Arabic Semantics [PJ6184. R165 2007 f rb].
No full textKajian ini menganalisis peranan dan sumbangan Ibn Jinni terhadap semantik Arab melalui tinjauan idea-idea dan pandangan-pandangannya yang terdapat dalam buku-bukunya seperti, “al-Muhtasab” – Perbendaharaan -, “al-Hasais” –
Yang Tertentu -, dan “al-Munsif” – Manusia yang Adil. Kajian ini juga membincangkan pandangan dan idea Ibn Jinni terhadap isu-isu tertentu tentang semantik, seperti semantik sosial, semantik morfologi, semantik fonetik, dan
semantik tatabahasa.
This study analyzes Ibn Jinni’s role and contribution to Arabic semantics by surveying his ideas and opinions presented in his books, such as “al Muhtasab”- The Treasurer-, “al-Hasa’is”-The Particularity-, and “al- Munsif”-The Just Man. It discusses Ibn Jinni’s opinions on certain issues of semantics, such as, social semantics, morphological semantics, phonetic semantics, and grammatical semantics
Conversion of African Americans to Islam : a sociological analysis of the Nation of Islam and associated groups
No full text'Conversion of African Americans to Islam: A Sociological Analysis of the Nation of
Islam Associated groups' is an empirical study of the religious experience of people
who had/have distinctive features in terms of race, ethnicity and historical experience.
The purpose of this thesis is to demonstrate how African Americans' (AAs) conversion
experience in general, and the Nation of Islam associated groups' conversion in
particular, differ from the studies of recruitment and conversion in the sociology of
religion and New Religion Movements (NRMs). More specifically, their recruitment
and conversion experiences to Islam diverge from those who converted to mainstream
Islam. The study investigates how AAs' historical experience, soci-economic
difficulties and the racism they encountered shaped and influenced their religious
understanding.
Research methods involved participant observations, a survey questionnaire, interviews,
conversations, personal communications and correspondence. To collect ethnographic
data eleven months field research was conducted mainly in the Chicago area and on two
short visits to Detroit, and three years continued communications with Muslim officials
and academics in the area. During the field research and afterwards through personal
communication 181 survey questionnaire responses were received, and 23 Muslim
officials, academics and ordinary Muslims were interviewed through semi-structured,
unstructured interviews, conversation and correspondence.
The thesis begins with a brief history of Islam and Muslims in general and the African
American Muslims (AAMs) in particular. More emphasis is given on the historical
development of the Nation of Islam (NOl). Then in Chapter III, discussions of schisms
in the history of the NOT are examined from sociological perspectives of social and
religious movements. In Chapter IV I aimed to formulate my own perspective to
analyse and study the conversion experiences of AAMs to Islam. I used a multivariate
approach, considering selectively widely held conversion and recruitment theories in the
sociology of the religion. I consider in Chapter V the predisposing conditions for AAMs
that influence their decision-making to join in the NOT, for example, political and
nationalistic sentiments and socio-economic deprivations. In Chapter VI I have applied
different terms to describe their religious experiences, such as conversion, alteration and
reversion. I have analysed further their encounters with the NOT, the methods of
recruitment they used and their major motives for joining the NOT and converting to
Tslam. In the concluding chapters (Chapter VII VTTT) I describe the different responses
of AAMS to Islam following the death of Elijah Muhammad. It is found out that the
Islamic appeal has polarised. While Farakhan's NOT appeared to continue the tradition
and style of the old NOI with the emphasis on nationalistic and socio-economic factors,
Tmam W. D. Mohammed's community turned more to the religious and spiritual aspects
of Tslam. These different approaches led to a polarisation of the appeal of Tslam to
AAMS.
This thesis contributes to knowledge in four key areas; the sociology of religion and
religious movements, the sociology of social and nationalistic movements, religious and
Islamic studies
Konsep adil dalam Poligami: Analisis kritis komparatif terhadap pemikiran Musdah Mulia dan Muhammad Syahrur
No full textABSTRAK
Keadilan dalam poligami merupakan masalah yang turun menurun sampai saat ini karena banyak penolakan terhadap pelegalan poligami. Poligami dianggap pendiskriminasian dan pelecehan terhadap perempuan. Hal ini mendorong para cendikiawan muslim saat ini untuk mengkaji kembali hukum poligami serta aturan-aturan di dalamnya dengan merekonstruksi penafsiran ter-hadap Surah An-Nisa Ayat 3. Dalam tesis ini penulis mengangkat pemikiran dua tokoh besar yaitu Musdah Mulia dan Muhammad Syahrur dengan metode Komparasi.
Fokus Penelitian yaitu; pertama, Bagaimana pemikiran Musdah Mulia tentang keadilan dalam poligami? Kedua, Bagaimana pemikiran Muhammad Syahrur tentang keadilan dalam poligami? Ketiga, Bagaimana komparasi pemikiran Musdah Mulia dan Muhammad Syahrur tentang keadilan dalam poligami serta implikasinya?.
Metode penelitian yang digunakan dalam penelitian ini adalah library research, dimana pencarian data dilakukan dengan menelusuri dokumen-dokumen tertulis yang berkaitan dengan pokok. Teknik analisis data yang digunakan adalah analisis komparatif. Dalam hal ini penulis membandingkan pemikiran Musdah Mulia dan Muhammad Syahrur mengenai konsep keadilan dalam poligami serta menganalisis tentang implikasi jika pemikiran kedua tokoh tersebut diterapkan di Indonesia.
Didapatkan hasil yaitu (1) Musdah Mulia berpendapat keadilan dalam poligami merupakan kewajiban yang harus dipenuhi oleh suami terhadap istri-istrinya dalam segala hal, termasuk pembagian cinta. Musdah menghukumi poligami Haram Lighairihi. (2) Muhammad Syahrur berpendapat bahwasanya keadilan dalam poligami adalah sebatas sosial kemasyarakatan, tidak dalam rana biologis ataupun cinta. Poligami menurtnya Halal dan dalam situasi tertentu poligami disunnahkan untuk dilakukan. (3) Perbedaan antara keduanya yaitu: Musdah Mulia mewajibkan adil dalam ranah biologis dan menghukumi poligami haram ligairihi. Muhammad Syahrur mewajibkan keadilan dalam rana sosisal kemasyarakatan, menghukumi poligami sunnah dalam keadaan tertentu. Implikasi pemikiran Musdah Mulia yaitu perlu adanya revisi karena ketidak konsistenan dalam aturan poligami di Indonesia. Implikasi pemikiran Muhammad Syahrur yaitu praktik poligami dapat menjadi solusi dalam UUPA yaitu untuk melindungi para anak anak yatim dalam memenuhi kebutuhan hidup mereka.
مستخلص البحث
العدالة في تعدد الزوجات مشكلة تنازلها حتى الآن. والسبب هو أن هناك الرد من تقنين تعدد الزوجات. يعتبر تعدد الزوجات تحرسشا وإساءة للمرأة. وهذا يشجع العلماء المعاشرون على مراجعة قانون تعدد الزوجات والأحكام فيه من خلال إعادة بناء تفسير سورة النساء الآية الثاللث. في هذه رسالة الماجستير يقدم المؤلف رأي شخصيتين عظيمتين هما مسدة موليا ومحمد شحرور بالطريقة المقارنة.
التركيز البحثي ، وهي ؛ أولاً ، كيف رأئ مسدة موليا في العدالة في تعدد الزوجات؟ ثانيًا ، كيف رأي محمد شهرور في العدالة في تعدد الزوجات؟ ثالثًا ، كيف مقارن رأي مسدة موليا ومحمد شهرور في العدالة في تعدد الزوجات وآثاره النظرية؟?
تهدف طريقة البحث المستخدمة في هذا البحث هي البحث في المكتبات ، حيث يتم البحث عن البيانات من خلال تتبع الوثائق المكتوبة المتعلقة بموضوع البحث.و تقنية تحليل البيانات المستخدمة هي التحليل المقارن. في هذه الحالة ، يقارن المؤلف رأيهما فيما يتعلق بالعدالة في تعدد الزوجات
و ينال الحصول هو (1) ترى مسدح موليا أن العدالة في تعدد الزوجات يجب على الزوج الى زوجاته في جميع الأمور ، بما في ذلك توزيع الحب. مسدح ترى ان تعدد الزوجات حرام للغيره. (2) و يرى محمد شهرور أن العدالة في تعدد الزوجات تقتصر على الاجتماع الانساني ، وليس الجنسي. و يري ان تعدد الزوجات حلال وفي بعض سنة. (3) الفروق بين الاثنين هي: مسدح مليا تلزم العدل في العدل الجنسي و تري ان تعدد الزوجات حرام لغيره. و محمد شهرور يتطلب العدالة في الاجتماع الانساني فقد، و انه السنة في حالة معينة. دلالة تفكير مسدح موليا هي أن هناك حاجة للمراجعة بسبب التناقضات في قواعد تعدد الزوجات في إندونيسيا. إن المعنى الضمني لأفكار محمد سهرور هو أن ممارسة تعدد الزوجات تمكن أن تكون حلاً في UUPA ، أي حماية الأيتام في تلبية احتياجات حياتهم.
ABSTRACT
Justice in polygamy is a problem passed down from generation to generation. The reason is that there are many rejections of the legalization of polygamy. Polygamy is considered discrimination and harassment against women. This phenomenon encourages modern Muslim scholars to review the law of polygamy and its rules by reconstructing the interpretation of Surah An-Nisa Verse 3.
The data analysis technique used in this research is comparative analysis. In this case, the author compares the thoughts of the two figures regarding the concept of justice in polygamy. This research is to find out (1) how Musdah Mulia thinks about justice in polygamy, (2) how Muhammad Syahrur thought about justice in polygamy, and (3) how do Musdah Mulia and Muhammad Syahrur think about justice in polygamy and its theoretical implications.
In this thesis, the author discusses the thoughts of two significant figures, namely Musdah Mulia and Muhammad Syahrur, with the comparative method. This study aims to describe the ideas of Musdah Mulia and Muhammad Syahrur and analyze the opinions of the two figures to find points of similarities and differences regarding their thoughts on the concept of justice in polygamy.
The results obtained are (1) Musdah Mulia believes that justice in polygamy is an obligation that husbands must fulfill towards their wives in all respects, including in terms of the distribution of love. Therefore, Musdah considers that polygamy is Haram Lighairihi. (2) Muhammad Syahrur argues that justice in polygamy is limited to social justice, not in terms of biology or love. According to him, polygamy is Halal, and in certain situations, polygamy is sunnah to do. (3) The difference between the two is Musdah Mulia requires justice in the biological realm and considers polygamy unlawful. Muhammad Syahrur requires justice in the social sphere and considers polygamy a sunnah in certain circumstances.Musdah Mulia's opinion implies a need for revision due to inconsistencies in the rules of polygamy in Indonesia. On the other hand, Muhammad Syahrur's thoughts suggest that the practice of polygamy can be a solution in the UUPA, namely to protect orphans in fulfilling their life needs
Muhammadiyah’s Views and Actions on the Protection of Civilians during the Japanese Invasion of the Netherlands Indies, 1941-1942
No full textStudies on Muhammadiyah largely ignore Muhammadiyah’s perceptions of war. This study explores Muhammadiyah’s thoughts and practices on the protection of civilians in a so far neglected war, namely Japanese invasion of the Netherlands Indies in 1941-1942. Using historical research method, this study scrutinizes previously unexamined primary sources, the weekly magazine Adil, which was published by Surakarta branch of Muhammadiyah, in editions between 1941-1942. By examining edicts from the Central Board of Muhammadiyah as well as the writings of individuals affiliated with Muhammadiyah published by Adil, this study argues that Muhammadiyah was highly attentive to efforts to protect the civilians in times of war, by basing its thoughts on the interplay between Islamic principles and modern ideas about the rights of non-combatants in battle. Muhammadiyah strongly emphasized that during the war the civilians must be protected by the state. It moreover advised people to build spiritual and mental strength so that they can survive the war and advocated a self-protection of civilians by encouraging every resident of the Indies to help each other during the war. It campaigned for the protection of civilians with various methods and by establishing a special agency to organize the protection efforts. This study elucidates the role of Muhammadiyah in providing information, religious guidance and practical supports to its members and the Indonesian people in general regarding the protection of civilians in a war that finally overthrew European colonial powers in Southeast Asia.Studi-studi tentang Muhammadiyah masih mengabaikan tema persepsi Muhammadiyah tentang perang. Kajian ini mengeksplor pandangan dan tindakan Muhammadiyah terkait perlindungan warga sipil di masa perang, dalam konteks yang selama ini terabaikan, yaitu invasi Jepang ke Hindia Belanda pada 1941-1942. Dengan menggunakan metode penelitian sejarah, studi ini mengkaji sumber-sumber primer yang belum pernah diteliti sebelumnya, yaitu majalah mingguan Adil yang diterbitkan oleh Muhammadiyah cabang Surakarta, di edisi antara tahun 1941-1942. Dengan menelaah maklumat-maklumat Pimpinan Pusat Muhammadiyah serta tulisan individu-individu yang berafiliasi dengan Muhammadiyah yang diterbitkan oleh Adil, penelitian ini berargumen bahwa Muhammadiyah menaruh perhatian besar pada upaya melindungi warga sipil di masa perang, dengan mendasarkan pemikirannya pada saling interaksi antara prinsip-prinsip Islam dan ide-ide modern tentang hak-hak non-kombatan dalam pertempuran. Muhammadiyah sangat menekankan bahwa selama perang warga sipil harus dilindungi oleh negara. Selain itu, Muhammadiyah mengajak masyarakat untuk membangun kekuatan spiritual dan mental sehingga mereka dapat bertahan dari perang dan menganjurkan agar warga sipil berupaya melindungi diri mereka sendiri dengan mendorong setiap penduduk Hindia untuk saling membantu selama perang. Muhammadiyah mengkampanyekan perlindungan warga sipil dengan berbagai metode dan dengan membentuk badan khusus untuk menyelenggarakan upaya perlindungan. Kajian ini menjelaskan peran Muhammadiyah dalam memberikan informasi, panduan keagamaan, dan dukungan praktis kepada anggotanya dan masyarakat Indonesia pada umumnya mengenai perlindungan warga sipil dalam perang yang akhirnya menggulingkan kekuatan kolonial Eropa di Asia Tenggara.
Tafsir sufistik tentang Nur Muhammad : studi hermeneutis terhadap penafsiran Ibnu ‘Arabi
No full textPembahasan Nur Muhammad telah ada sejak abad kedua Hijriyah. Tidak hanya oleh madzhab keagamaan tertentu dan para sufi, tetapi juga para mufassir. Hal ini tidak terlepas dari tafsir sufistik yang pada saat itu mulai bermunculan, karena melihat pentingnya sisi esoterik dan eksoterik dalam penafsiran al-Qur’an, sehingga hasilnya dapat menyentul wilayah hakikat sekaligus syariah. Ibnu ‘Arabi sebagai sufi sekaligus mufassir, mampu menghasilkan penafsiran tentang Nur Muhammad secara komprehensif.
Penelitian ini secara spesifik akan menjawab rumusan masalah yang penulis kemukakan, di antaranya: Bagaimana penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam Tafsirnya? Dan Bagaimana implementasi penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam konteks kekinian? Oleh karena itu, penulis menggunakan content analisis sebagai metode penelitian, serta alat bantu analisis berupa hermeneutika untuk menjawab kontekstualisasi penafsiran Ibnu ‘Arabi tentang Nur Muhammad dalam konteks kekinian.
Adapun hasil penelitiannya adalah sebagai berikut: Pertama, Ibnu ‘Arabi berpendapat bahwa kata nūr di dalam al-Qur’an ada beberapa pengertian, yaitu pemberi hidayah, pemberi cahaya, penghias, yang dzahir atau tampak jelas, pemilik cahaya, dan cahaya tetapi bukan cahaya yang biasa dikenal. Di samping itu, ada pengertian lain menurut Ibnu ‘Arabi bahwa nūr di dalam al-Qur’an dalam ayat-ayat tertentu dengan istilah Nur Muhammad. Ibnu ‘Arabi juga menyebut Nur Muhammad dengan istilah rūh al-‘alam. Menurut Ibnu ‘Arabi, konsep Nur Muhammad merupakan tajalli (penampakan) Allah yang menjelma dalam Nur Muhammad, dan dari sanalah awal mula segala penciptaan di dalam semesta.
Penafsiran Ibnu ‘Arabi tentang Nur Muhammad dipengaruhi oleh beberapa faktor, di antaranya faktor historis, sosiologis, dan filosofis. Dari sisi historis, Ibnu ‘Arabi dipengaruhi oleh para guru sufinya serta ilham yang beliau dapatkan dari mimpi-mimpinya. Dari sisi sosiologis, karena Ibnu ‘Arabi ingin memadukan penafsiran secara esoterik dan eksoterik, sehingga mampu menjawab problem sosial yang terjadi di dalam masyarakat. Dari sisi filosofis, Ibnu ‘Arabi ingin memadukan trilogi ajaran Islam, yakni iman, Islam, dan ihsan. Sebab menurutnya, tasawuf tidak hanya ada di dalam al-Qur’an, tetapi seluruh ayat al-Qur’an mengandung tasawuf, aqidah, dan sekaligus syari’ah.
Kedua, dalam konteks kekinian seharusnya Nur Muhammad juga memiliki andil penting dalam kehidupan, tidak hanya menjadi pemikiran yang hanya terbukukan dalam tumpukan sejarah. Setiap manusia perlu melakukan segala daya dan upaya untuk mengimplementasikan makna Nur Muhammad, yaitu menjadi Insan Kamil, dalam pengertian yang sebaik-baiknya. Bagi orang yang menempuh jalan sufi, mereka dapat mengikuti jalan tarekat (thariqah). Tarekat diartikan sebagai sebuah metode, cara, atau jalan yang ditempuh sufi menuju pencapaian spiritual tertinggi, pensucian diri, pensucian jiwa, dalam bentuk dzikir kepada Allah. Sedangkan bagi manusia secara umum, yang harus dilakukan untuk memaksimalkan potensi Nur Muhammad adalah dengan menyembah Allah dengan sebenar-benarnya serta tidak berbuat syirik. Setiap manusia harus mampu mengontrol diri untuk tidak berbuat kerusakan di muka bumi. Sebab, menyembah atau sujud kepada Allah juga harus dibarengi dengan perbuatan yang adil dan ihsan. Hal ini berkaitan erat dengan kehidupan sosial bermasyarakat, baik itu dalam hal ekonomi, politik, dan lain sebagainya. Setiap hamba harus mengontrol diri untuk tidak terjerumus ke dalam perbuatan yang menimbulkan kerugian bagi sesamanya.
ABSTRACT:
Nur Muhammad's discussion has been around since the second century Hijriyah. Not only by certain religious madzhab and Sufis, but also interpretators. This is inseparable from the sufistic interpretation that at that time began to emerge, because it saw the importance of esoteric and exotic sides in the interpretation of the Qur'an, so that the results can reflect the area of nature as well as sharia. Ibn 'Arabi as a Sufi as well as interpretator, was able to produce a comprehensive interpretation of Nur Muhammad.
This research will specifically answer the formulation of problems that the author put forward, including: How is ibn 'Arabi's interpretation of Nur Muhammad in his interpretary? And how is the implementation of Ibn 'Arabi's interpretation of Nur Muhammad in the current context? Therefore, the author uses analytical content as a research method, as well as analytical tools in the form of hermeneutics to answer the contextualization of Ibn 'Arabi's interpretation of Nur Muhammad in the current context.
The results of his research are as follows: First, Ibn 'Arabi argued that the word nūr in the Qur'an there are several meanings, namely the giver of guidance, light giver, decorator, who dzahir or clearly visible, the owner of light, and light but not the light commonly known. In addition, there is another sense according to Ibn 'Arabi that nūr in the Qur'anin certain verses with the term Nur Muhammad. Ibn 'Arabi also mentions Nur Muhammad with the term rūh al-'alam. According to Ibn 'Arabi, the concept of Nur Muhammad is the tajalli (appearance) of God incarnated in Nur Muhammad, and from there the beginning of all creation in the universe.
Ibn 'Arabi's interpretation of Nur Muhammad was influenced by several factors, including historical, sociological, and philosophical factors. Historically, Ibn 'Arabi was influenced by his Sufi teachers and the inspiration he got from his dreams. From the sociological side, because Ibn 'Arabi wanted to combine esoteric and exotic interpretations, so as to be able to answer social problems that occurred in society. Philosophically, Ibn 'Arabi wanted to combine a trilogy of Islamic teachings, namely faith, Islam, and ihsan. For according to him, Sufism is not only in the Qur'an, but all verses of the Qur'an contain Sufism, aqidah, and at the same time shari'ah.
Second, in the current context Nur Muhammad should also have an important role in life, not only be a thoughtthat is onlyburiedin the pileof history. Every human being needs to do all the power and effort to implement the meaning of Nur Muhammad, namely to be Insan Kamil, in the best sense possible. For people who follow the Sufi path, they can follow the path of order(thariqah). Tarekat is defined as a method, way, or path taken by Sufis to the highest spiritual achievement, self-purification, sanctification of the soul, in the form of dzikr to God. While bagi man in general, what must be done to maximize the potential of Nur Muhammad is to worship God in real time and notto associate. Every human being must be able to control himself not to do corruption in the earth. And who is more unjust than he who worships Allah, and is a witness against you, and turns back on you, and turns your backs on you, and turns your backs on you, and has no helper over It is closely related to social life in society, be it in economic, political, and so forth. Every servant must control himself not to fall into deeds that cause harm to others
POLIGAMI DALAM PEMIKIRAN MUHAMMAD SYAHRUR (Studi Kritis Berdasarkan Pemikiran Mufassir Indonesia
No full textABSTRAK
Perkawinan merupakan suatu akad atau perjanjian untuk
mengikat dua manusia, seorang laki-laki dan seorang perempuan.
Salah satu bentuk perkawinan yang sering diperbincangkan dalam
masyarakat muslim adalah poligami, karena selalu mengundang
kontroversi. Poligami adalah ikatan perkawinan yang salah satu pihak
(suami) mengawini beberapa (lebih dari satu orang istri) dalam waktu
yang bersamaan. Kebalikan dari poligami ialah monogami, yaitu
ikatan perkawinan yang hanya membolehkan suami mempunyai satu
istri. Islam menetapkan syarat-syarat jika ingin berpoligami, yaitu
keadilan dan pembatasan jumlah. Keadilan menjadi syarat karena istri
mempunyai hak untuk hidup dan bahagia. Adapun pembatasan jumlah
menjadi syarat karena jika tidak dibatasi, maka keadilan akan sulit
ditegakkan. Berbeda dengan Muhammad Syahrur, menurut Syahrur,
poligami harus dikaitkan dengan persoalan perlindungan anak yatim
sebagaimana yang diamanatkan Al-Qur’an. Poligami menurutnya sah�sah saja, asalkan anak yatim terpenuhi kebutuhannya untuk mencapai
kebahagiaan dan kesejahteraannya. Namun pula, poligami hanya
boleh dilakukan dengan dua syarat yang harus terpenuhi, yaitu: isteri
kedua, ketiga, dan keempat adalah para janda yang memiliki anak dan
syarat kedua, berbuat adil kepada anak-anak yatim. Sudut pandang ini
yang membedakan Syahrur dengan beberapa ahli tafsir terdahulu
dalam menginterprestasikan Al-Qur’an.
Permasalahan dalam penelitian ini adalah bagaimana pemikiran
Muhammad Syahrur tentang poligami, dan Bagaimana kerangka
berfikir Mufassir Indonesia tentang poligami. Adapun tujuan
penelitian ini adalah untuk mengkaji pemikiran Muhammad Syahrur
tentang poligami, dan untuk menganalisa kerangka berfikir Mufassir
Indonesia tentang poligami. Dalam mencari data, penulis
menggunakan metode dokumentasi. Teknik ini untuk mencari data
atau hal-hal yang variabel berupa bukti tertulis yang diperoleh dari
buku induk (sumber utama) serta buku sekunder (sumber kedua).
Setelah itu data dianalisa menggunakan metode deskriptif analisis
kritis. Penelitian ini adalah penelitian pustaka (Library research).
Hasil penelitian Poligami menurut Muhammad Syahrur
hukumnya adalah mubah, dengan syarat yang ketat yaitu istri kedua,
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ketiga, dan keempat adalah janda yang mempunyai anak yatim yang
belum mencapai umur baligh yang kehilangan ayahnya, sementara
ibunya masih hidup dan dibatasi memiliki empat orang istri tidak
lebih. Kedua, harus mempunyai rasa khawatir tidak dapat berbuat adil
terhadap anak yatim. Muhammad Syahrur memakai teori batas karena
menurutnya ayat tentang poligami ini adalah salah satu ayat ḥudūd.
Batasan tersebut menurut Syahrur yaitu ḥudūd al Kamm (Kuantitas)
dan ḥudūd al-Kaif (Kualitas), Ia hadir untuk menggabungkan batas
maksimal dan batas minimal dalam sebuah kuantitas dan kualitas.
Kemudian menurut mufassir Indonesia Hamka dan M. Quraish
Shihab. Poligami Harus berlaku adil secara keseluruhan, tidak ada
faktor pembeda antara istri yang atau yang lainnya. Baik lahir maupun
batin, dan yang utama adalah keadilan tentang hati. Dan Adil bagi
anak yatim yang ditinggal mati ayahnya.
Kata Kunci:Poligami, Muhammad Syahrur, Perspektif Mufassir
Indonesia
v
ABSTRACT
Marriage is a contract or agreement to bind two people, a
man and a woman. One form of marriage that is often discussed in
Muslim society is polygamy, because it always invites controversy.
Polygamy is a marriage bond in which one party (the husband)
marries several (more than one wife) at the same time. The opposite of
polygamy is monogamy, which is a marriage bond that only allows a
husband to have one wife. Islam sets conditions for polygamy, namely
justice and limiting the number. Justice is a requirement because a
wife has the right to live and be happy. The limit on the amount is a
requirement because if it is not limited, then justice will be difficult to
uphold. In contrast to Muhammad Syahrur, according to Syahrur,
polygamy must be linked to the issue of protecting orphans as
mandated by the Qur'an. According to him, polygamy is legal, as long
as the orphan's needs are fulfilled to achieve his happiness and well�being. However, polygamy can only be carried out with two
conditions that must be met, namely: the second, third and fourth
wives are widows who have children and the second condition is to be
fair to orphans. This point of view distinguishes Syahrur from several
previous commentators in interpreting the Qur'an.
The problems in this study are how Muhammad Syahrur
thinks about polygamy, and how does the Indonesian Mufassir think
about polygamy. The purpose of this study is to examine Muhammad
Syahrur's thoughts about polygamy, and to analyze the framework of
thinking of Indonesian Mufassir about polygamy. In searching for
data, the author uses the documentation method. This technique is to
find data or variable things in the form of written evidence obtained
from main books (main source) and secondary books (second source).
After that the data was analyzed using a descriptive method of critical
analysis. This research is library research.
According to Muhammad Syahrur, the legal results of
polygamy are mubah, with strict conditions, namely the second, third
and fourth wives are widows who have orphans who have not reached
the age of maturity who have lost their father, while their mother is
still alive and is limited to having four wives and no more. Second,
one must worry about not being able to do justice to orphans.
Muhammad Syahrur uses the boundary theory because according to
him this verse on polygamy is one of the ḥudūd verses. According to
Syahrur, these limits are ḥudūd al Kamm (Quantity) and ḥudūd al�Kaif (Quality). He exists to combine the maximum and minimum limits
vi
in quantity and quality. Then according to Indonesian commentators
Hamka and M. Quraish Shihab. Polygamy Must be fair as a whole,
there is no distinguishing factor between one wife or the other. Both
physically and spiritually, and the main thing is justice about the
heart. And Fair for orphans whose father died.
Keywords: Polygamy, Muhammad Syahrur, Perspective of Indonesian
Mufassi
Imej kota dalam sastera : suatu analisis terhadap karya Sasterawan Negara Muhammad Haji Salleh
No full textKajian ini bertujuan untuk menganalisis imej-imej kota dalatn karya Sasterawan Negara
Muhammad Haji SaDeh. Di antara aspek yang dikaji ialah latar belakang pengarang,
definisi dan konsep kota, kota sebagai latar kehidupan, wajah kota suatu persepsi landasan
kepenyairan dan latar sastera Selain itu akan dibuat ana1isis te.rpilih karya-karya yang
dianggap signifikan bermula dari kazya terawal beliau yang boleh dikatakan tidak disentuh
oleh peneliti sastera sebelum ini sehinggalah ke tahap karya mutakbir yang dihasilkannya.
Seterusnya, untuk menjejak imej-imej kota secara teratur serta terarah, ciri-ciri bahasa
kota akan dikaji dan diaplikasikan pula dalam karya bagi mendapatkan ciri-ciri bahasa kota
da1am karya-karya beliau. Berdasarkan kajian serta penelitian dibuat kita boleh
merumuskan bahawa Muhammad Haji Salleh adalah penyair kota yang menggunakail
kota sebagai alat penyampaian .fikirannya dan menilai kota secara lebih adil dat1
bertimbang tara.
The purpose of this study is to the city images in the poetry by one of the National
Literary holder, Muhammad Haji Salleh. The aspects that had been studied
are the author back ground, definition and city concept, city as a back ground life and live,
imagery as a basically perception of the poet and the literary back ground. Besides that,
the selected significance poetiy from his early poetry until the latest one also had been
studied. Then, to make the city images become systematically and fungsionaly, the city
language characteristics in his poetry also analyzed. From all the observation, discussion
and argumentative, we can conclude that Muhammad is a city poet and makes the city as
an instrument to bring out his mind. He also judges the city image in a quite fairly and
arbitrarily way than other poets in Malaysia
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
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