503 research outputs found
Studi Komparasi Tentang Setȃn Menurut Penafsiran Buya Hamka Dan Penafsiran Asy-Sya’rawi
No full textSetân merupakan musuh manusia, sebagaimana Allah ingatkan dalam al-Qur’an surah Fathir ayat 6 yang artinya Sesungguhnya setân bagi kalian wahai manusia adalah musuh abadi, maka jadikanlah ia sebagai musuh kalian dengan terus menerus melawannya, salah satu ayat utama tentang tipu daya setân tersebutlah dalam surah Ibrahim ayat 22. Penelitian ini bertujuan untuk mengetahui makna serta perbedaan dan persamaan penafsiran tentang setân dalam surah Ibrahim ayat 22 menurut Buya Hamka dan Syaikh asy-Sya’rawi. Penelitian ini termasuk dalam jenis penelitian pustaka. Sumber primer yang digunakan ialah Tafsir Al-Azhar karya Buya Hamka dan Tafsir asy-Sya’rawi karya Syaikh Muhammad Mutawalli Asy-Sya’rawi. Metode yang digunakan dalam penelitian ini adalah metode komparasi, yaitu membandingkan penafsiran Buya Hamka dengan Syaikh Asy-Sya’rawi tentang setân Dalam Surah Ibrahim Ayat 22. Penafsiran tentang setân didalam surah Ibrahim ayat 22 menurut kitab tafsir Al-Azhar dan tafsir Asy Sya’rawi yaitu sifat suatu makhluk dalam hal ini ialah jin dan manusia, yang durhaka kepada Allah serta mengajak makhluk lainnya mendurhakai Allah, mereka inilah disebut setân. Diantara perbedaan penafsiran tentang setân dalam surah Ibrahim ayat 22 dari kedua mufasir tersebut yaitu makna kalimat maa ana bimusrighikum wamaa antum bisurighi. Sedangkan persamaannya yaitu dari metode keduanya dalam menafsirkan al-Qur’an yaitu mengumpulkan beberapa ayat yang saling berkaitan dengan tema yang dibahas. Persamaan lainya yaitu penafsiran makna kalimat asy-syaithan, dan lamma qudiya amr
JESUS ON HAMKA'S THOUGHT (STUDY ON TAFSIR AL-AZHAR)
No full textPandangan yang berbeda tentang Yesus merupakan masalah besar di antara agama Islam dan Kristen. Berdasarkan perbedaan pandangan ini terdapat dua kelompok besar. Kaum muslimin memandang Yesus sebagai seorang nabi besar yang diutus oleh Allah yang mesti dihormati dan dicintainya sebagaimana mereka menghormati dan mencintai nabi Ibrahim, Musa, dan Muhammad SAW. Pada sisi lain Kristen mengakui Yesus sebagai Tuhan atau Anak Tuhan, suatu konsep yang tidak dapat diterima oleh umat Islam. Dan nabi isa tidak pernah mengajarakan seluruh daras doktrin doktrin gereja seperti Trinitas dan penyaliban.
Dalam pembahasan ini, penulis bertujuan untuk mengetahui pandangan seorang tokoh islam yaitu HAMKA terhadap Yesus dan bagaimana sikapnya terhadap Trinitas dan penyaliban Isa, yang bersumber dari tafsir Al-Azhar yang merupakan karya terbesar beliau.
Dalam pembahasan ini, penulis menggunakan metode tafsir maudhui yang digunakan untuk pengumpulan data-data atau ayat-ayat. Disamping itu, penulis menggunakan metode analisis untuk mempelajari data-data yang menjelaskan tentang Yesus dan penulis menggunakan metode inductive untuk menyimpulkan data-data tersebut menjadi kesimpulan umum.
Dalaın kajian ini, penulis dapat menyimpulkan bahwa HAMKA memandang Yesus merupakan seorang manusia sebagai mana makhluk Allah yang lain. Disamping itu dia merupakan seorang utusan Allah seperti nabi Muhammad SAW, Daud, Ibrahim yang mengajarkan agama tauhid bukan trinitas. Dia bukan Tuhan ataupun anak Tuhan berdasarkan Al-Qur'an di surah Maryam 34-35. Dan HAMKA menolak ajaran penyaliban yang di percayai oleh agama Kristen untuk menebus dosa warisan nabi adam kepada seluruh manusia yang merupakan konsep yang palsu, karena konsep ini di ambil oleh agama Kristen dari kepercayaan nenek moyang di mesir dan Hindu.
Akhirnya, penulis merasa akan kurang lengkapnya dan belum sempurnanya pembahasan ini. Maka penulis mengharapkan kepada penulis selanjutnya untuk mengkaji lebih dalam penelitian ini melalui sudut pandang yang berbeda, sehingga penelitian ini lebih lengkap dan akurat
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
Corrigendum to “An empirical investigation of resource curse hypothesis for cobalt” [Resour. Pol. (2022) 102843]
No full textThe authors regret The author Muhammad Ibrahim Shah has used the affiliation (c). “Department of Resource Economics and Environmental Sociology (REES), University of Alberta, Edmonton, Canada” in this publication. However, since this work was not part of Muhammad Ibrahim Shah's thesis and not part of the work he does at the University of Alberta and no professors or supervisors from University of Alberta was involved in this paper, rather it was the result of his own personal interests, the author would like to remove the affiliation of the University of Alberta from this publication and replace it with the following affiliation: “Independent researcher, Edmonton, Canada”. He would like to replace his University email [email protected] with personal email: [email protected]. The authors would like to apologise for any inconvenience caused
Analisis Sikap Moderasi Beragama Pada Kisah Nabi Ibrahim dalam Al-Quran
No full textThis paper aims to describe the attitude of religious moderation of the prophet Ibrahim in the Qur'an. There are 9 suras that are used as the focus of the study, namely: Al-Baqarah 124, An-Nisa 125, Al-An'am 74 - 79, Ibrahim 35 - 41, Maryam 41 - 50, Al-Anbiya '55 - 67, Asy-Syuara' 83 - 87, Ash-Shaffat 99 - 102 and Shad 45 - 48. 87 from various tafsir books that have appeared in Indonesia, namely the book Tafsir Al-Mishbah by Muhammad Quraish Shihab, Al-Azhar's tafsir by Buya Hamka, the tafsir of the Ministry of Religious Affairs of the Republic of Indonesia and the tafsir of Hidayatul Insan Bi Tafsiril Qur'an by Marwan Hadidi bin Musa. Furthermore, to find out the value of religious moderation contained in the verses that tell the story of the prophet Ibrahim, researcher used library research, with an effort to dig up data in depth from various Indonesian tafsir books thematically. The results of the study show that the values of religious moderation in the story of the Prophet Ibrahim are: a high national commitment to love his homeland, the value of tolerance, the value of monotheistic dialogue, the value of love for the homeland, anti-violence, persuasive communication and open dialogue (deliberation).Abstrak. Tulisan ini bertujuan untuk menggambarkan sikap moderasi beragama nabi Ibrahim dalam Alquran. Ada 9 surah yang dijadikan sebagai fokus penelitian, yaitu: Al-Baqarah 124, An-Nisa 125, Al-An’am 74 – 79, Ibrahim 35 – 41, Maryam 41 – 50, Al-Anbiya’ 55 – 67, Asy-Syuara’ 83 – 87, Ash-Shaffat 99 – 102 dan Shad 45 – 48. 87 dari berbagai kitab tafsir yang muncul di Indonesia, yaitu kitab Tafsir Al-Mishbah karya Muhammad Quraish Shihab, tafsir Al-Azhar karya buya Hamka, tafsir Kementerian Agama Republik Indonesia dan tafsir Hidayatul Insan Bi Tafsiril Qur’an karya Marwan Hadidi bin Musa. Selanjutnya mengetahui nilai moderasi beragama yang terdapat pada ayat-ayat yang mengisahkan nabi Ibrahim. menggunakan library research, dengan upaya menggali data secara mendalam dari berbagai kitab tafsir Indonesia secara tematik. Untuk mengambil perbandingan keempat kitab tafsir digunakan metode muqarran (komparatif). Menyelami makna dari ayat yang dibahas menggunakan pendekatan tekstual dan kontekstual, jika diperlukan akan menggunakan teori fazlurrahman yaitu double movement. Hasil penelitian menunjukkan bahwa, nilai sikap moderasi beragama dalam kisah Nabi Ibrahim adalah: komitmen kebangsaan yang tinggi untuk mencintai tanah airnya, nilai toleransi, nilai dialog ketauhidan, nilai cinta tanah air, anti kekerasan, komunikasi persuasif dan dialog terbuka (musyawarah)
Shining Gold in Praise of Prophet Muhammad (P.B.U.H.)
No full textAs explained by the manuscript holder, the original author wrote the manuscript during one of his many stays in northern Nigeria where he had Sufi followers and friends. He used paper provided to him by the Directopr's office at the Alfa Umaru Ibrahim Institute (Northern Nigeria). The manuscript is the original handwritten by Sheikh Muhammad Al-Ghāli Ibn Sheikh Al-Hajj Muhammad Al-Amin Ba of Pate Galo (Senegal). It is a praise poem on the life of Prophet Muhammad (SWA). The manuscript is subdivided in seven parts. Part one deals with the birth, upbringing and unique character of Muhammad. Part two addresses how Muhammad obtained and carried his call of prophethood, and his exile to Madina (today's Saoudi Arabia). This part ends with the prophet’s stay at Mount of Hirā. Part 3 starts with Prophet Mohammad’s journey towards Madina from Mount Hira. His entrance to Madina and how the people of Madina welcomed him and how he established a Muslim community. Part 4 touches on Muslim wars against the non-Muslims up to their victory over Makka and its surrounding areas. This part also talks of the messages that prophet Muhammad sent to the various kings in the Arabian Peninsula. Part five is the Prophet's final pilgrimage and his Farewell Sermon. Part 6 describes the prophet as a person with miracles. Part 7 and 8 praise the prophet and provide guidance on how to connect with him.Comme l'explique le gardien du manuscrit, l'auteur original l'a écrit au cours de l'un de ses nombreux séjours dans le nord du Nigéria où il avait des adeptes et des amis soufis. Il a utilisé du papier qui lui avait été fourni par le bureau du directeur général de l'Institut Alfa Umaru Ibrahim (nord du Nigéria). Le manuscrit est l'original redigé par Cheikh Muhammad al-Ghāli Ibn Cheikh Al-Hajj Muhammad Al-Amin Ba de Pate Galo (Sénégal). C'est un poème de louange sur la vie du prophète Muhammad (SWA). Le manuscrit est subdivisé en sept parties. La première traite de la naissance, de l'éducation et du caractère unique de Muhammad. La deuxième partie explique comment Mohammed a obtenu et réalisé son appel à la prophétie et son exil à Madina (aujourd'hui en Arabie saoudienne). Cette partie se termine par le séjour du prophète au mont Hirā. La troisième partie commence par le voyage du prophète Muhammad vers Madina depuis le mont Hira. Son entrée à Madina et comment les gens de Madina l'ont accueilli et comment il y a créé une communauté musulmane. La quatrième partie traite des guerres saintes contre les non-musulmans jusqu'à leur victoire sur Makka et ses environs. Cette partie parle également des messages que le prophète Muhammad a envoyés aux différents rois de la péninsule arabique. La cinquième partie traite du dernier pèlerinage du prophète et de son sermon d'adieu. La partie 6 décrit le prophète et ses grand miracles. Les parties 7 et 8 louent le prophète et expliquent comment entrer en contact avec lui
Kontekstualisasi surat An-Nisa’ ayat 34: Studi komparasi pemikiran tafsir Buya Hamka dan M. Quraish Shihab
No full textINDONESIA:
Al-Qur’an adalah kitab suci yang diturunkan oleh Allah kepada Nabi Muhammad sebagai pedoman hidup bagi kaum muslimin. Al-Qur’an sendiri telah, sedang, dan akan selalu di tafsirkan. Al-Quran memberikan kemungkinan-kemungkinan arti yang tak terbatas. Dengan demikian ayat selalu terbuka untuk interpretasi baru, tidak pernah pasti dan tertutup dalam interpretasi tunggal.
Salah satu tema yang berkembang dalam dunia tafsir dan ilmu tafsir adalah bagaimana memahami al-Qur’an secara kontekstual. Di antara sekian banyak mufassir yang menafsirkan al-Qur’an dalam konteks keindonesiaan adalah Buya Hamka dan M.Quraish Shihab yang akan menjadi fokus pembahasan dalam penelitian ini. Penelitian ini mempunyai dua tujuan, yang pertama adalah menganalisis persamaan dan perbedaan penafsiran Buya Hamka dan M.Quraish Shihab dalam surat an-Nisa’ ayat 34 dari segi substansinya. Dan yang kedua adalah menganalisis metode tafsir yang digunakan Buya Hamka dan M.Quraish Shihab.
Penelitian ini termasuk dalam jenis penelitian kepustakaan (library research), yaitu menjadikan bahan pustaka sebagai sumber (data) primer, sehingga lebih sebagai penelitian dokumenter (documentary research). Pendekatan yang digunakan dalam penelitian ini adalah analisis isi (content analysis), yaitu menggambarkan secara umum tentang objek yang akan diteliti.
Berdasarkan penelitian yang telah dilakukan, dapat ditarik kesimpulan bahwa dilihat dari segi substansinya, Buya Hamka dan M.Quraish Shihab sama-sama menjelaskan bahwa laki-laki adalah pemimpin bagi perempuan. Sedangkan perbedaannya adalah pertimbangan Buya Hamka menyatakan hal tersebut berdasarkan pada perbandingan dua banding satu bagian warisan laki-laki dan perempuan, kewajiban laki-laki membayar mahar, dan perintah kepada suami untuk memperlakukan dengan baik istrinya. Sedangkan pertimbangan M.Quraish Shihab adalah karena keistimewaan laki-laki, baik secara fisik maupun psikologis dan karena laki-laki telah membelanjakan hartanya untuk kepentingan perempuan. Sedangkan dilihat dari segi metode penafsiran yang digunakan, terdapat persamaan yaitu pertama, Buya Hamka dan M.Quraish Shihab sama-sama menggunakan metode tahlili. Kedua, corak penafsiran yang digunakan keduanya adalah al-adab al-ijtima’i. Sedangkan perbedaannya adalah pertama, M.Quraish Shihab menggunakan metode analisis lughawiy (kebahasaan) dan metode analisis struktural (nahwiyah) dalam tafsirnya, sedangkan Buya Hamka tidak. Kedua, dalam tafsir al-Mishbah, M.Quraish Shihab menggunakan penafsiran berbasis penelitian, sedangkan Buya Hamka menggunakan penafsiran berbasis pemikiran. Ketiga, Buya Hamka logika penafsirannya menggunakan pendekatan sosiologis. Sedangkan M.Quraish Shihab menggunakan pendekatan psikososiologis.
ENGLISH:
Qur'an is the holy book revealed by God to Prophet Muhammad as a way of life for Muslims. The Qur'an it self has been, is being, and will always be interpreted. The Quran gives possibilities for infinite meanings. Thus, the verses are always accessible for new interpretations, uncertain, and never covered in a single interpretation.
One of the themes developed in the world of interpretation and science of interpretation is how to understand the Qur'an contextually. Buya Hamka and M.Quraish Shihab are two interpreters among many mufassir who interpret Qur'an in Indonesian context. They will be the focus of discussion in this study. This study has two objectives, the first objective is to analyze the similarities and differences in Buya Hamka’s and M.Quraish Shihab's interpretation for surah An-Nisa' verse 34 in terms of the substance. The second objective is to analyze the methods of interpretation used by Buya Hamka and M.Quraish Shihab.
The type of this study is library research that is making the library as the primary data source. Therefore, it is more considered as a documentary research. The approach used in this study is content analysis which describes the object that will be studied in general.
Based on the conducted study, it can be deduced that, in terms of substance, Buya Hamka and M.Quraish Shihab both state that men are the leaders for women. The difference is located in Buya Hamka’s statement. He considers this based on the two to one part inheritance ratio for men and women, men's obligation to pay the dowry, and the command for the husbands to treat their wives well. Meanwhile, the privilege of men, both physically and psychologically, and their effort in spending their wealth for women's need become the consideration of M.Quraish Shihab. In terms of the interpretation methods used, there are similarities : first, both Buya Hamka and M.Quraish Shihab use tahlili method. Second, the interpretation patterns they use is al-adab al-ijtimai. Differences are also seen, first, M.Quraish Shihab employs methods that are not employed by Buya Hamka namely lughawiy (linguistic) and nahwiyah (structural) analysis methods. Second, M.Quraish Shihab employs research-based interpretation for the interpretation of Al-Mishbah but Buya Hamka employs reasoning-based interpretation. Third, Buya Hamka employs sociological approach for his logic interpretation but M.Quraish Shihab employs psycho-sociological approach
Waka Al-Ḥaqqu
No full textThe entire manuscript is available for download as a single PDF file. Higher-resolution images may
be available upon request. For technical assistance, please contact [email protected]. Fieldwork Team: Dr. Mustapha Hashim Kurfi (Principal Investigator), Malam
Umar Hajji Mustapha (Local Project Manager) and Abdullahi Mohammed (General Field Facilitator).
Technical Team: Prof. Fallou Ngom (Director African Studies Center), and Eleni Castro (Technical Lead, BU Libraries). This collection of Yoruba Anjemi materials are copied as part of the African Studies Center’s African Ajami Library. Access Condition and Copyright: These materials are subject to copyright. All rights reserved to the author. For use, distribution or reproduction contact Professor Fallou Ngom ([email protected]). Citation: Materials in this web edition should be cited as: Kurfi, Mustapha Hashim, Ngom, Fallou, and Castro, Eleni (2019). African Ajami Library: Digital Preservation of Yoruba Anjemi Materials of Southwestern Nigeria. Boston: Boston University Libraries: http://hdl.handle.net/2144/38122. For Inquiries: Please contact Professor Fallou Ngom ([email protected]).Provenance and Condition: This Yoruba Anjemi manuscript is owned by the Markaz Ihyahil Islam Abayawo, Ilorin – Nigeria, an institution which propagates, teaches, and popularizes Yoruba Anjemi knowledge. This manuscript is 12 pages long, and all the pages are numbered using Arabic numerals. It is in good condition and has the name of the translator, al-Ḥājj Ibrahim bn al-Ḥājj Abubakar Yusuf, with the date of publishing (1423 A.H.).This manuscript titled Al-Ḥaqqu bi Al-Ḥaqqi fi Madḥi Sāḥib Al-Ḥaqqi, also known as Waka Al-Ḥaqqu (The Truth with the Truth in Praising the Truthful One) is a short pocket-sized book of poems, proclaiming the truthfulness and glory of Prophet Muhammad, peace be upon him. Waka is a generic name for poems eulogizing the Prophet, and various tags are attached to the particular one in question. This one is Waka al-Ḥaqqu. Written in Yoruba Anjemi, using the standard Mashriqi style of writing, the author, Al-Ḥājj Ibrahim as-Sufi opens with a concise introduction in Arabic, setting the stage for the poem. Then he goes on to rhapsodize about the truthful nature of Muhammad, the Messenger of Allah. Famous among the Yoruba Muslim communities, it is mostly chanted during prayer groups, Islamic functions, and other gatherings. Pupils in Islamiyya schools, women in their walimat, and men are all acquainted with the Waka al-Ḥaqqu.The contents of this collection were developed with support of the Title VI National Resource Center grant # P015A180164 from the U.S. Department of Education. However, those contents do not necessarily represent the policy of the U.S. Department of Education, and you should not assume endorsement by the Federal Government
THE TEACHINGS OF IBRAHIM IN JUDAISM AND ISLAM
No full textIbrahim is the father of Judaism, Christianity, and Islam. The three religions have experienced debate on several issues and fought in several battles. One way to break the wall that stands around them is to know the origin of the three religions. In this case, Ibrahim is a figure recognized by each of these religions. Then it is necessary to have further study of Abraham to elaborate the similarities and differences of the three religions. The story of Ibrahim himself still inspires adherents of all three religions to be good Jews, Christians and Muslims. But researchers only focused on two religions, Judaism and Islam. Because Abraham’s teachings in Judaism and Islam were more integrated into the concept of monotheism that there was only one God worthy of worship and opposition to all kinds of paganism and polytheism. This research is aimed to find out more about teachings of Ibrahim in Judaism and Islam as well as to explore fundamental things in each religion which are then linked to the point of similarities and differences. This research is a type of qualitative research in the form of literature using the theological approach. The method that the researcher uses is analysis, descriptive, and comparative techniques, the technique is a study based on data, analyzes, and interprets comparative and correlative things. This will be applied when the author builds a basic view of Abraham’s Theology in Judaism and Islam and analyzes several points in Abraham’s teachings between them by looking for points of similarity and difference. This research is generally based on the history of mankind, then focuses on the study of the Bible (Old Testament) and the Holy Qur’an in which the results are compared and assessed by the reader. In the context of the teachings inherited by Abraham, there are differences that often trigger conflicts between the two religions. Among the teachings of the prophet Abraham which are clearly displayed in both religions are Circumcision, Sacrifice, and Hajj.In the end, the authors conclude that the fundamental difference between the two is caused by different ways of receiving inherited teachings from Prophet Ibrahim. historically, Prophet Ibrahim called upon his people according to what God revealed to him. It was the changes in the Torah and the Old Testament which made the teachings of Prophet Ibrahim in both religions no longer in line. Another case in Islam that believes that the teachings of Abraham were perfected by the last prophet, namely Muhammad SAW and the Qur’an, the Muslim holy book is as a complement to the previous books. Finally, the researcher realized that in this research there are many weakness in several aspects. Therefore, the researcher suggest the readers and researchers in future to complete the shortage in this research in order to obtain the great result in academic aims
The ‘Second Journey’ (Al-Rihla al-thaniya) of Muhammad al-Muwaylihi’s Hadith ͑Isa Ibn Hisham Revisited
No full textIn this chapter, the author discusses the second part of Muhammad al-Muwaylihi's Hadith ʻIsa Ibn Hisham, the ‘second journey’ (Al-Rihla al-thaniya). The author published his Oxford DPhil thesis of 1968, a translation and commentary on Hadith ʻIsa Ibn Hisham, in book form upon the suggestion of Mustafa Badawi. It appeared in 1992 as A Period of Time (Fatra min al-zaman). Later in the 1990s another Egyptian scholar, Gaber Asfour, requested the author to prepare for publication the complete works of Muhammad al-Muwaylihis and his father Ibrahim. These also appeared in Cairo in 2002 and 2007 respectively. The author first provides a background on al-Muwaylihi's ‘first journey’ in Hadith ʻIsa Ibn Hisham before turning to Al-Rihla al-thaniya, al-Muwaylihi's account of his visit to Paris.</p
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