Article Per Year (5 Year)
p-Index From 2021 - 2026
0.23
P-Index
This Author published in this journals
All Journal Jurnal Theologia Al-Ulum Jawahir Al-Ahadis
HM HM. Attamimy
Universitas Islam Negeri (UIN) Abdul Muthalib Sangadji Ambon, Indonesia
Religion Arts Humanities Economics, Econometrics & Finance Social Sciences Other

Published : 6 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 6 Documents
Search

 1 
PELA- GANDONG AND HARMONIZATION LIFE OF BROTHERHOOD (ORANG BASAUDARA) (Study case The Relations of Islam and Christianity post conflict in Ambon) Attamimy, M.
Al-Ulum Vol 14, No 2 (2014): December
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1279.986 KB)

Abstract

In post conflict period, Moluccas people were re-echoed the desire to be a civilized society and a dignified. Moluccas Community believes that the spirit of Pela-Gandong is able to glue back the kinship that had marred. Pela is cultural friendships which have been institutionalized in every heart, mind, and behavior of the Moluccans, it’s mean that they come from the same culture, although their religion is different. Pela-Gandong is a “mental awareness “of the “orang Basudara” were so strong, so whatever the burden and responsibility of the “orang Basudara” is a shared of responsibility. This Relationship has relevance to the teaching of religion in ukhuwwah concept. Therefore, the embodiment of teaching of Pela and the values which contained it’s none other the practice of religion. Instead, the reluctance to hold of Pela tradition, it’s same as reluctant to implement the values of religion itself. ----------Keinginan masyarakat Maluku  untuk kembali menjadi masyarakat yang beradab dan bermartabat kembali dikumandangkan pascakonflik. Masyarakat meyakini bahwa spirit Pela-Gandong mampu merekatkan kembali  tali persaudaraan  yang sempat tercederai. Pela-Gandong adalah persahabatan kultural yangtelah  melembaga dalam setiap hati, pikiran, dan perilaku masyarakat Maluku, yaitu  bahwa mereka berasal dari budaya yang sama walaupun agama yang mereka anut  berbeda. Pela-Gandongpanggilan jiwa orang Basudara, yang begitu kuat, sehingga apapun yang menjadi beban dan tanggung jawab orang Basudara merupakan tanggung jawab bersama.Ikatan seperti itu  memiliki relevansi dengan ajaran agama dalam konsep ukhuwwah. Oleh karena itu, pengejawantahan ajaran Pela dan nilai-nilai yang terkandung di dalamnya tidak lain merupakan pengamalan ajaran agama. Sebaliknya, keengganan untuk memegang tradisi Pela, sama dengan enggan melaksanakan ajaran agama itu sendiri
PELA- GANDONG AND HARMONIZATION LIFE OF BROTHERHOOD (ORANG BASAUDARA) (Study case The Relations of Islam and Christianity post conflict in Ambon) Attamimy, M.
Al-Ulum Vol 14, No 2 (2014): Al-Ulum December
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (468.602 KB)

Abstract

In post conflict period, Moluccas people were re-echoed the desire to be a civilized society and a dignified. Moluccas Community believes that the spirit of Pela-Gandong is able to glue back the kinship that had marred. Pela is cultural friendships which have been institutionalized in every heart, mind, and behavior of the Moluccans, it’s mean that they come from the same culture, although their religion is different. Pela-Gandong is a “mental awareness “of the “orang Basudara” were so strong, so whatever the burden and responsibility of the “orang Basudara” is a shared of responsibility. This Relationship has relevance to the teaching of religion in ukhuwwah concept. Therefore, the embodiment of teaching of Pela and the values which contained it’s none other the practice of religion. Instead, the reluctance to hold of Pela tradition, it’s same as reluctant to implement the values of religion itself. -----Keinginan masyarakat Maluku  untuk kembali menjadi masyarakat yang beradab dan bermartabat kembali dikumandangkan pascakonflik. Masyarakat meyakini bahwa spirit Pela-Gandong mampu merekatkan kembali  tali persaudaraan  yang sempat tercederai. Pela-Gandong adalah persahabatan kultural yangtelah  melembaga dalam setiap hati, pikiran, dan perilaku masyarakat Maluku, yaitu  bahwa mereka berasal dari budaya yang sama walaupun agama yang mereka anut  berbeda. Pela-Gandongpanggilan jiwa orang Basudara, yang begitu kuat, sehingga apapun yang menjadi beban dan tanggung jawab orang Basudara merupakan tanggung jawab bersama.Ikatan seperti itu  memiliki relevansi dengan ajaran agama dalam konsep ukhuwwah. Oleh karena itu, pengejawantahan ajaran Pela dan nilai-nilai yang terkandung di dalamnya tidak lain merupakan pengamalan ajaran agama. Sebaliknya, keengganan untuk memegang tradisi Pela, sama dengan enggan melaksanakan ajaran agama itu sendiri.
AL-QUR’AN DALAM PANDANGAN SYI’AH HM. Attamimy, HM
Jurnal THEOLOGIA Vol 22, No 2 (2011): ILMU-ILMU USHULUDDIN
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2011.22.2.607

Abstract

However Sunni-Shia dichotomy is still felt in most Indonesian Muslims. In fact, not infer¬quently, allegations that the Shiites are in the Islamic cult. However, the deve¬lopment of Shi'ites in the country growing, triggered by the Islamic Revo¬lution in Iran under Ayatollah Khumaini, has eroded little by little these base¬less accusations, so in some places, Muslims, whether Sunni sect embraced, or Shi'ites can live side by side in peace. Misunder-standing that occurred between the two mazhab were one by one can be explained so as can to re¬move the mutual distrust between the two. One described here is the accusation that the Shiites have their own Qur'an different from Muslims in general. This accusation was unfounded because the Qur'an is used in the schools of Shi'a is exactly the same as those used by other Muslims. That they have Muṣḥaf ‘Alī and Fāṭima, it's true but the second position Muṣḥaf was nothing more than commentaries on the Qur'an is not the same as al-Quran. Kata Kunci: Syi’ah, al-Qur’ān, kesalahpahaman, Muṣḥaf ‘Alī, revolusi iran.
AL-QUR’AN DALAM PANDANGAN SYI’AH HM HM. Attamimy
Jurnal Theologia Vol 22, No 2 (2011): ILMU-ILMU USHULUDDIN
Publisher : Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2011.22.2.607

Abstract

However Sunni-Shia dichotomy is still felt in most Indonesian Muslims. In fact, not infer¬quently, allegations that the Shiites are in the Islamic cult. However, the deve¬lopment of Shi'ites in the country growing, triggered by the Islamic Revo¬lution in Iran under Ayatollah Khumaini, has eroded little by little these base¬less accusations, so in some places, Muslims, whether Sunni sect embraced, or Shi'ites can live side by side in peace. Misunder-standing that occurred between the two mazhab were one by one can be explained so as can to re¬move the mutual distrust between the two. One described here is the accusation that the Shiites have their own Qur'an different from Muslims in general. This accusation was unfounded because the Qur'an is used in the schools of Shi'a is exactly the same as those used by other Muslims. That they have Muṣḥaf ‘Alī and Fāṭima, it's true but the second position Muṣḥaf was nothing more than commentaries on the Qur'an is not the same as al-Quran. Kata Kunci: Syi’ah, al-Qur’ān, kesalahpahaman, Muṣḥaf ‘Alī, revolusi iran.
Pela- Gandong and Harmonization Life of Brotherhood (Orang Basaudara) (Study Case The Relations of Islam and Christianity Post Conflict in Ambon) M. Attamimy
Al-Ulum Vol. 14 No. 2 (2014): Al-Ulum
Publisher : Institut Agama Islam Negeri (IAIN) Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

In post conflict period, Moluccas people were re-echoed the desire to be a civilized society and a dignified. Moluccas Community believes that the spirit of Pela-Gandong is able to glue back the kinship that had marred. Pela is cultural friendships which have been institutionalized in every heart, mind, and behavior of the Moluccans, it’s mean that they come from the same culture, although their religion is different. Pela-Gandong is a “mental awareness “of the “orang Basudara” were so strong, so whatever the burden and responsibility of the “orang Basudara” is a shared of responsibility. This Relationship has relevance to the teaching of religion in ukhuwwah concept. Therefore, the embodiment of teaching of Pela and the values which contained it’s none other the practice of religion. Instead, the reluctance to hold of Pela tradition, it’s same as reluctant to implement the values of religion itself.
Perbedaan Metodologi Taṣḥīḥ al-Ḥadīth antara Muḥaddithūn dan al-Albānī: Analisis Kritik Sanad Hadis “Khair al-Nās Anfa‘uhum li al-Nās” Rustina N; H. Rajab; Roswati Nurdin; HM. Attamimy
Jawahir Al-Ahadis Vol. 1 No. 2 (2025): December 2025
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

Abstrak Tulisan ini bertujuan meneliti perbedaan penilaian antara al-Albani dan para muḥaddithūn lainnya mengenai status kehadisan ungkapan “khair al-nas anfaukum li al-nas”. Al-Albani menilai riwayat tersebut berderajat hasan, sedangkan sejumlah ulama hadis lain mengategorikannya sebagai daif. Kajian ini sekaligus menguraikan faktor-faktor yang melatarbelakangi perbedaan tersebut serta menarik kesimpulan yang proporsional. Penelitian ini dipandang penting karena ungkapan itu sangat populer di tengah umat Islam, khususnya di kalangan dai dan penceramah, sehingga kerap dikutip sebagai hadis Nabi. Metode yang digunakan adalah penelitian kepustakaan (library research) dengan bertumpu pada sumber-sumber tertulis, seperti kitab-kitab hadis beserta syarahnya, serta buku dan artikel ilmiah yang relevan. Hasil kajian menunjukkan bahwa akar perbedaan terutama terletak pada perbedaan kriteria hadis hasan li ghairih. Bagi al-Albani, hadis daif yang kelemahannya tidak berat dapat naik menjadi hasan karena adanya beberapa jalur periwayatan yang saling menguatkan. Sebaliknya, menurut banyak muḥaddithūn, apabila seluruh jalur yang ada tetap berstatus daif, maka jalur-jalur tersebut tidak cukup untuk saling menguatkan hingga meningkatkan derajatnya menjadi hasan atau sahih. Temuan ini menegaskan pentingnya kehati-hatian dalam menisbatkan ungkapan tersebut kepada Nabi saw., karena penyandaran yang tidak tepat memiliki konsekuensi serius, meskipun maknanya baik dan sejalan dengan prinsip umum syariat.
Co-Authors H. Rajab Nurdin, Roswati Rustina N.