345 research outputs found
Perkembangan pondok pesantren Langitan Tuban tahun 1971-2012: studi kasus kebijakan KH Abdullah Faqih
No full textPondok Pesantren merupakan lembaga pendidikan tertua di Indonesia dengan berbagai ciri khasnya tersendiri dan akan terus berkembang dengan tuntutan zamannya. Eksistensi dari Pondok Pesantren itu sendiri tidaklah lepas dari sosok seorang Kyai. Begitu pula Pondok pesantren Langitan Tuban yang telah lama berdiri dan mempertahankan ciri khasnya, yakni masih bertipe Salafi. Di tahun 1971 M. Pondok Pesantren Langitan Tuban memiliki dua sosok pengasuh, yakni KH. Ahmad Marzuki Zahid dan KH. Abdullah Faqih. Keduannya saling bahu membahu dalam upaya mengembangkan Pondok Pesantren Langitan Tuban. Sosok KH. Abdullah Faqih yang lebih muda dari pada KH. Ahmad Marzuki Zahid membawa gagasan dan ide-ide cemerlangnya untuk mengembangkan Pondok Pesantren Langitan Tuban, kebijakan-kebijakan baru diterapkannya demi perkembangan Pondok Pesantren Langitan Tuban, di antaranya pendirian Madarasah Putri pertama di Pondok Pesantren Langitan Tuban, perumusan 4 pilar kepengurusan Pondok Pesantren Langitan Tuban, dan pelarangan Merokok bagi seluruh santri Pondok Pesantren Langitan Tuban.
Berdasarkan latar belakang di atas, maka dapat dikemukakan rumusan masalah sebagai berikut: yang pertama adalah Sejarah Pondok Pesantren Langitan Tuban, yang kedua adalah kebijakan KH. Abdullah Faqih dalam pengembangan Pondok Pesantren Langitan Tuban tahun 1971-2012. Tujuan penelitian ini adalah sebagai berikut: pertama untuk mengetahui Profil Pondok Pesantren Langitan Tuban, kedua untuk mengetahui kebijakan KH. Abdullah Faqih dalam pengembangan Pondok Pesantren Langitan Tuban tahun 1971-2012.
Adapun metode yang digunakan dalam penelitian ini adalah metode penelitian sejarah yang melalui beberapa tahapan, yakni heuristik, kritik, interpretasi, dan historiografi.
Penelitian ini menunjukan bahwa Pondok Pesantren Langitan Tuban didirikan pada tahun 1852 oleh KH. Muhammad Nur di Dusun Mandungan, Desa Widang, Kecamatan Widang, Kabupaten Tuban. Berawal dari sebuah Surau yang untuk membekali keluarga serta tetangga terdekat dengan ilmu agama islam, Pondok Pesantren Langitan berkembang menjadi salah satu Lembaga Pendidikan Islam terbesar di Jawa Timur dengan masih mempertahankan kesalafianya. Pada masa KH. Abdullah Faqih beliau mengeluarkan berbagai kebijakan untuk mengembangkan Pondok Pesantren Langitan Tuban, di antaranya, perumusan 4 Pilar Kepengurusan Pondok Pesantren Langitan, Pendirian Madrasah Putri Al-Mujibiyah yang merupakan madrasah putri pertama di Pondok Pesantren Langitan Tuban, dan pelarangan merokok bagi semua santri di Pondok Pesantren Langitan Tuban. Perjalan kebijakan beliau memiliki beberapa hambatan, yakni Kolusi, Sumber Daya Manusia, dan kurangnya Dukungan dari berbagai Pihak. Selain itu, Pondok Pesantren Langitan juga memiliki Peran baik bagi masyarakat setempat dan santri-santrinya yakni, sebagai tempat konsultasi dan pembinaan sosial keagamaan, Sebagai Lembaga Pendidikan Agama, dan Sebagai Agen Perubahan. Kebijakan-kebijakan yang dijalankan oleh KH. Abdullah Faqih juga mendapatkan respons yang beragam, baik dari para alumni Pondok Pesantren Langitan, warga desa setempat, khususnya desa Widang, dan perangkat desa Widang
Aksara Kita
No full textAksara kita
©Penulis
Abdullah Faqih
Fadel Muhammad Nasher
"Dengan gaya bahasa yang lembut, jujur, dan kadang getir, Abdullah Faqih dan Fadel Muhammad Nasher mengajak kita menyusuri ruang batin yang tak banyak disentuh dalam kehidupan sehari-hari. Mereka menulis tentang "kita"—kita yang kadang hancur, kita yang diam-diam tumbuh, dan kita yang tak selalu punya kata untuk menjelaskan segalanya."
Cetakan 1: Agustus 2025
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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
No full textThe 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
FUNGSI TEKS RISALAH ABU LAITS BAGI MASYARAKAT CIREBON SAAT INI (Suntingan Teks dan Kajian Pragmatik)
No full textKarim, Muhammad Faqih Abdul. Risalah Abu Laits Text Function for the People of Cirebon Today (Text Editing and Pragmatic Study). Bachelor Thesis, Indonesian Literature, Faculty of Cultural Science. Diponegoro University, Semarang. Supervisor Dr. Muh. Abdullah, M.Hum. and Nur Fauzan Ahmad, S.S., M.A.
Risalah Abu Laits is one of the manuscripts stored in the Kacirebonan Palace, Cirebon, with the code KCR 25. This manuscripts is a gift from an Ambonese Ulama, namely Shayk Maulana Maghribi during the reign of Sultan Moch. Chairudin, around 1800-1850 AD. In the text there is only information that this text was written by Abu Laits as-Samarkandi. This manuscript contains the teachings of Islamic religion, namely tauhid, fiqh, and daily prayers.
This study aims to present text edits and describe their functions based on pragmatic studies. The author uses two theories in text analysis, namely philology theory and pragmatic theory. Philological theory is used to collect data, make text descriptions, outline text content and text transliteration , and proceed with editing the text. While the pragmatic theory is done to find out the values and functions contains in the RAL text.
The result of the philological research analysis are in the form of script descriptions and edits of RAL texts and their translations to facilitate the readers in understanding the text content. The result of pragmatic analysis include the teachings of the Islamic religion for a Muslim who is already converted. These teachings include tauhid, fiqh, and daily prayers delivered by the author through a brief explanation. The existence of this study aims to determine the function and relevance of the values contained in the text for the community in Cirebon, where the manuscript is stored.
Keywords : Risalah Abu Laits, philology, manuscript, pragmatic
Identity of the East End City Identity of the East End City of Java Island: Endhog-Endhogan Tradition in Banyuwangi in Commeration of the Birthdayof Prophet Muhammad SAW
No full textThis study presents a study of city identity in the aspect of non-physical objects (religious social activities) in Banyuwangi, namely the endhog-endhogan tradition on the commemoration of the birthday of the Prophet Muhammad SAW. A tradition that is one of the (positive) identities of the City of Banyuwangi pioneered by KH Abdullah Faqih, the founder of the Cemoro Islamic Boarding School, Songgon. The endhog-endhogan tradition is a form of visualization of the birth of the Prophet Muhammad SAW, before the birth of the Prophet Muhammad SAW the Arabian peninsula was hit by famine, but after the Prophet Muhammad SAW was born flowering and fruiting plants. This research is written using historical research methods, the data obtained from the Pegon Community, a historical community in Banyuwangi, interviews with the family of KH. Abdullah Faqih Cemoro, and supporting literature in the form of scientific writings. In this paper, the profile and intellectual genealogy of KH. Abdullah Faqih Cemoro, the historicity and philosophy of the endhog-endhogan tradition, and how the endhog-endhogan tradition has become an identity for the people and the city of Banyuwangi. All of them are presented considering that the identity or image of the city is strongly related to the historical aspects that are "captured" and implemented by the city community.
Keywords: City Identity, Endhog-Endhogan Tradition, Banyuwangi City
The application of Shari’ah and international human rights law in Saudi Arabia
No full textThis thesis was submitted for the degree of Doctor of Philosophy and was awarded by Brunel UniversityThe present dissertation provides an analytical and comparative study of the application of Islamic law (Shari’ah) and international human rights law in the Kingdom of Saudi Arabia. It provides an analysis of the sources of Islamic law as well as the sources of international law to set the background for analysis and defines the nature of both laws. It also tackles the subject of the domestic application of international human treaties in Saudi Arabia.
In addition, it examines some reservations Saudi Arabia has entered to some of the international human rights treaties it has ratified, specifically the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) and the Convention on the Rights of the Child (CRC). It also sheds some light on the political, cultural and religious obstacles to the realisation of norms protected by international human rights treaties in the country, and in other countries for that matter, clearly stating the impossibility of implementing the provisions of the international human rights treaties in their entirety. This is due to the various political and legal developments towards the internationalization of the concept of human rights. It observes that despite the existence of the international human rights treaties, which aim at reinforcing a universal realisation of international human rights, these rights cannot be possibly realised by all countries.
To stress the importance Saudi Arabia attaches to the issue of human rights, the dissertation discusses some rights of women before Saudi courts in family matters, an issue which has been criticised by some international human rights treaties, and examines to what extent the country has managed to tackle the issue of domestic violence, particularly violence against women. It provides an overview of the major causes of domestic violence against women in Saudi Arabia, presents some cases of domestic violence before Saudi courts and sheds some light on the measures taken by the Saudi government to combat domestic violence against women. It also tackles this issue both in the international and domestic legal frameworks, clearly stating the Islamic standpoint on the issue, namely that Islamic law, and Saudi Arabia for that matter, whose laws are essentially derived from the two main sources of Shari’ah. It also discusses the common forms of violence against women in Saudi Arabia and suggests a number of recommendations towards more effective protection of women against violence in the country.
The dissertation concludes by presenting a number of obstacles in the way of executing judicial decisions in the Kingdom as well as the obstacles which negatively affect the performance of the new code of law practice. It also presents some recommendations concerning personal status law obstacles and hindrances to progress and attempts to answer the research questions it has posed
The role of the accused in English and Islamic criminal justice
No full textThis thesis is a comparative study of the role of the accused in the systems of
English and Islamic criminal justice. It seeks to explore the underlying
relationship between the individual and the state through an historical, structural
and contextual analysis of their rules relating to questioning and of confessions.
The analysis of the English system covers the period 1800 to 1984, with
particular reference to developments during the nineteenth century when the
foundations for the modern English state were established. The analysis of the
Islamic system combines traditionally Islamic and modern methods, assessing the
"Islamisation" movement in Malaysia through a religico-structural understanding
of juristic opinion from the four main schools of Sunnite jurisprudence.
The thesis contributes to existing knowledge on a number of levels: first, it
questions and revises the "myth" of "progress" that has dominated observations
of the history of the English criminal justice system; second, it elucidates the
relationship between Islamic law in theory and the law that is applied and
proposed in its name in Muslim states; third, it provides an analytical framework
for drawing comparisons between the underlying values of the systems of English
and Islamic criminal justice.
While acknowledging fundamental differences in terms of outlook and
articulation, the author concludes there are important similarities expressed
through such notions as "suspect" in the English system and "kafir"I"fasiq" in the
Islamic. These act as intermediate constitutional categories to whom the state
owe less protection. But the author notes also that these similarities are not
observed necessarily in the "law" which is implemented or proposed in Muslim
states; exact correspondence depends upon the over-arching political structure
and the institution of Caliphate.
The thesis is divided into six chapters: chapter one sets out the conventional view
of the historical development of English criminal procedure and evidence;
chapter two subjects that to a critique and chapter three offers a revised thesis.
Chapter four, explores methods for interpreting and explaining Islam; chapter
five sets out rules relating to confessions and questioning according to the four
Sunni schools; chapter six puts them into "context" through an examination of
the "Islamisation" process 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
Pendidikan Akhlak anak perspektif Abdullah Nashih ‘Ulwan: Dalam pandangan pakar pendidikan Islam
No full textABSTRAK
Pendidikan akhlak merupakan sarana, aturan atau petunjuk kongkret tentang bagaimana manusia harus hidup, melakukan hal yang baik, menghindari perilaku yang tercela. Akhlak merupakan hal utama dalam kehidupan sehari-hari terutama dalam pergaulan antar sesama. Agar anak bisa menjadi hamba Allah yang baik, berakhlakul karimah perlu dididik semenjak kecil, sesuai dengan ajaran Rasulullah SAW. Abdullah Nashih ‘Ulwan dalam berbagai buku karyanya telah banyak menguraikan tentang pendidikan akhlak anak. ‘Ulwan adalah pemikir kontemporer modern yang pola pemikirannya tidak lepas dari Al-Qur’an, hadits dan literatur ala ajaran Islam.
Penelitian ini bertujuan untuk mengungkap pemikiran Abdullah Nashih ‘Ulwan dengan fokus penelitian: (1) Apa saja tujuan pendidikan akhlak anak perspektif Abdullah Nashih ‘Ulwan; (2) Apa saja materi pendidikan akhlak anak perspektif Abdullah Nashih ‘Ulwan; dan (3) Bagaimana metode pendidikan akhlak perspektif Abdullah Nashih ‘Ulwan.
Penilitian ini adalah penilitian pustaka (library research), dengan pendekatan kualitatif deskriptif. Analisis data mengunakan analisis deskriptif, analisis isi dan metode interpretatif.
Dari hasil penelitian disimpulkan bahwa: 1) Tujuan pendidikan akhlak anak perspektif Abdullah Nashih ‘Ulwan adalah agar anak kelak dewasa menjadi orang yang imannya kuat, taat beribadah dan selalu muraqabatullah, menjadi orang yang berkepribadian Islam, bisa berinteraksi, berkomunikasi, dan bergaul dengan baik terhadap orang lain. 2) Materi pendidikan akhlak terbagi menjadi tiga yaitu materi pendidikan akhlak kepada Allah SWT, materi pendidikan akhlak kepada diri sendiri, dan materi pendidikan akhlak kepada orang lain. 3) Metode pendidikan akhlak menurut Abdullah Nashih ‘Ulwan terdiri dari 5 cara yaitu: mendidik dengan keteladanan, pembiasaan, nasihat, perhatian/ pengawasan, dan hukuman.
ABSTRACT
Moral education is a means, rules or concrete instructions about how humans should live, do good things, and avoiding despicable behavior. Moral is the main thing in everyday life, especially in human interaction. In order to shape children into a good servants of God, moral behavior needs to be educated since in their childhood, in accordance with the teachings of the Prophet Muhammad. Abdullah Nashih ‘Ulwan in many of his books has explained a lot about children's moral education. ‘Ulwan is a modern contemporary thinker whose mindset is inseparable from the Qur'an, hadith and literatures in the style of Islamic teachings.
The aims of this study is to uncover the thoughts of Abdullah Nashih ‘Ulwan with a focus of research: (1) What are the purposeses of children moral education based on the perspective of Abdullah Nashih Ulwan; (2) What are the materials of children moral education from the perspective of Abdullah Nashih ‘Ulwan; and (3) What are the methods of children moral education on the perspective of Abdullah Nashih ‘Ulwan.
This research is a library research, with a qualitative descriptive approach. In analyzing the data, the writer uses descriptive analysis, content analysis, and interpretive methods.
From the results of the study shows that: 1) The purpose of children's moral education Abdullah Nashih 'Ulwan is that whenever the child become adult, they supposed to be the person whose faith is strong, obedient, always muraqabatullah, become a person who has a strong Islamic personality, can interact, communicate, and interact well with other people. 2) Moral education materials are divided into three namely moral education material for Allah SWT, moral education material for oneself, and moral education material for others. 3) The method of moral education according to Abdullah Nashih ‘Ulwan consists of 5 ways, namely: educating by giving examples, habituation, advice, attention / supervision, and punishment.
مستخلص البحث
تربية الأخلاق هي وسيلة، وسلوك وإرشاد الناس في حياته بفعل الخيرات، واجتناب المنكرات. والأخلاق هي الأساس العظمى في الحياة اليومية. وتربية الأولاد تبدأ من صغرهم وعلى منهج الرسول صلى الله عليه وسلم ليكونوا لهم الأخلاق الكريمة. عبد الله ناصح علوان عالم باحث له مؤلفات كثيرة متعلقة بتربة الأخلاق للأولاد التي فقد الأمة هذه السجية الجميلة في هذالعصر.
وهدف هذا البحث هو معرفة فكرة عبد الله ناصح علوان في تربية الأخلاق للأولاد، ومن الأهداف هي معرفة ١) ما هي أهداف تربة الأخلاق للأولاد عند عبد الله ناصح علوان، ٢) ما هي مواد تربة الأخلاق للأولاد عند ناصح علوان، ٣) كيف منهج تربة الأخلاق للأولاد عند عبد الله ناصح علوان.
ومنهج هذا البحث هو بحث مكتبي بطريقة التوصيف النوعي. وتحليل البيانات بطريقة التحليل الوصفي، والتحليل المادي، والمنهج التفسيري.
ونتائج البحث هي ١) هدف تربة الأخلاق للأولاد عند عبد الله ناصح علوان هو أن يكون للأولاد إيمان قوي ثابت في مستقبله، ويكون عبدا صالحا يقربون في جميع أحواله إلى الله تعالى، وليكون لهم سجية إسلامية، ويستطيعون أن يعاشروا الناس بالمعروف.٢) ومادة تربية الأخلاق عنده تنقسم إلى ثلاثة أقسام وهي الأول تربيتهم نحو الله سبحانه وتعالى الثاني تربيتهم نحو نفسهم والثالث تربيتهم نحو غيره.٣) ومنهج تربية الأخلاق عنده ٥ مناهج وهي: التربية بالأسوة الحسنة، التعويد، النصيحة، والمراقبة، والتعزير التأديبي
La « bonne gouvernance » selon l’écrivain indonésien Abdullah bin Muhammad al-Misri (fin XVIIIe s.-début XIXe s.)
No full textThe as yet unrecognized Indonesian writer of Arab descent born in Palembang, Abdullah bin Muhammad al-Misri, was the author of at least five works : three mirrors for princes and two semi-historical texts (about Siam and Bali). These works belong to the revival movement of Malay literature of which he was one of its precursors. The mirrors for princes (Bayan al-Asma’, Hikayat Mareskalek and ‘ Arsy al-Muluk), discussed here, reflect the author’s concern with the social and political situation of his time, marked by the end of the VOC and the succession of Western dominations. The works were generally written in the form of quotations interspersed with anecdotes, sometimes rather long, about personalities of the Arab and Persian world but also of the Malay world where he lived. One of the latter was Marshal Herman Willem Daendels (Mareskalek), Governor-General of East Indies during the “ French period” (1808-1811), who had the greatest impact on him. Abdullah’s mirrors for princes were apparently meant to inspire in the local rulers appreciation of good governance and to make them aware that they were subjects of White rulers.Zaini-Lajoubert Monique. La « bonne gouvernance » selon l’écrivain indonésien Abdullah bin Muhammad al-Misri (fin XVIIIe s.-début XIXe s.). In: Archipel, volume 78, 2009. pp. 209-239
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