Articles
<![CDATA[The Influence of Muhammad Abduh in Indonesia ]]>
<![CDATA[Ahmad Nabil Amir]]>;
<![CDATA[Tasnim Abdul Rahman]]>
<![CDATA[ International Journal Ihya' 'Ulum al-Din Vol 23, No 1 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri (UIN) Walisongo Semarang, Indonesia ]]>
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DOI: 10.21580/ihya.23.1.7076
<![CDATA[Muhammad Abduh had a remarkably profound and lasting impact in Indonesia. His reformist ideas had a strong repercussion in the political and social landscape of the region. They were readily adopted by major Islamic movements, notably Muhammadiyah, al-Irshad and Persatuan Islam (Persis). Abduh’s Tafsir al-Manar deeply influenced some momentous works of Qur’anic exegesis, such as Tafsir al-Azhar, Tafsir al-Qur’an al-Karim, Tafsir al-Qur’an al-Madjid (Tafsir al-Nur), Tafsir al-Misbah and Tafsir al-Furqan. His Majallat al-Manar, which was planned and collaborated with Rashid Rida since 1898, highly inspired reform-oriented scholarship evident in journals such as al-Munir, and al-Dhakhirah al-Islamiyah. This study aims to analyze the influence of Abduh’s modernism in Indonesia. It attempts to discover the implication of his principle and philosophical tradition in the religious reform and modern movement in Indonesia. The method of study is based on qualitative approaches, using content analysis method. It was conducted based on library method to investigate the related data from primary and secondary sources. The data was analyzed using descriptive-analytical approaches, by way of inference (istisqa’) and deductive (istinbat) method. The paper concluded that Abduh had profound and extensive influence in the Archipelago, especially his impact on Islamic reform and renewal (islah and tajdid) in Indonesia.]]>
<![CDATA[Isu Sosio-Historis dalam Tafsir Al-Qur’an Al-Karim ]]>
<![CDATA[Ahmad Nabil Amir]]>;
<![CDATA[Tasnim Abdul Rahman]]>
<![CDATA[ Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner Vol. 7 No. 1 (2022): Jurnal Ilmiah AL-Jauhari ]]>
Publisher : <![CDATA[Pascasarjana IAIN Sultan Amai Gorontalo ]]>
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DOI: 10.30603/jiaj.v7i1.2311
<![CDATA[This paper discusses political and social issues in kitab Tafsir al-Qur’an al-Karim penned by al-Ustaz H. A. Halim Hasan, H. Zainal Arifin Abbas dan Abdur Rahim Haitami. Kitab Tafsir al-Qur’an al-Karim by these trio scholars was among the pre-eminent works of contemporary tafsir in Indonesia acclaimed for its balanced method of commentary using transmitted narrative (al-naql) and rational judgement (al-‘aql) in commentary. Some crucial issues of politics addressed were justice, democracy, shura (consultation) and freedom while social issues treated were hypocrisy, history of the Children of Israel, prophethood, natural disposition, intercession, mysticism and arrangement of nature. The method was descriptive and analytical in highlighting political and social views brought forth in the Tafsir. The finding shows that the political and social issues addressed in this work have been significantly established. The accomplishment has positive implication in the development and reform of tafsir in modern times that critically assist in the religious movement for social justice and political reform in Indonesia.]]>
<![CDATA[BERBAGAI GENRE KARYA MUSHKIL AL-HADITH DARI KLASIK HINGGA KONTEMPORAR (SUATU SOROTAN PERBANDINGAN) ]]>
<![CDATA[Ahmad Nabil Amir]]>;
<![CDATA[Zunaidah Binti Mohd Marzuki]]>;
<![CDATA[Sofyan Alvin]]>
<![CDATA[ Al-Din: Jurnal Dakwah dan Sosial Keagamaan Vol 6, No 2 (2020): AL-DIN: Jurnal Dakwah dan Sosial Keagamaan ]]>
Publisher : <![CDATA[fakultas Ushuluddin dan Dakwah IAIN Bone ]]>
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DOI: 10.35673/ajdsk.v6i2.1167
<![CDATA[Tulisan ini menyorot pemikiran dan perbahasan berkenaan ilmu Mushkil al-Hadith dalam karya-karya hadith klasik. Kajian ini berusaha menelusuri perkembangan awal sejarah perkembangan ilmu Mushkil al-Hadith dan pengaruhnya dalam tradisi pemikiran hadith dan pengembangan ilmu dirayah dan riwayah al-Hadith. Penelitian adalah berdasarkan metode historis, analitik, dan komparatif dengan membandingkan karya-karya besar yang berpengaruh yang membawakan perbincangan yang spesifik tentang mushkil al-hadith. Ia meneliti metode dan prinsip yang dibangunkan dalam kajian Mushkil al-Hadith, yang ditinjau daripada karya-karya awal yang dihasilkan seperti Mushkil al-Hadith wa Bayanuh oleh Ibn Furak (w. 1015), Mushkil al-Athar oleh Ahmad bin Muhammad al-Tahawi (852-933), Ta’wil Mukhtalif al-Hadith oleh Ibn Qutaybah (828-889) dan Sharh Sahih Muslim oleh Imam al-Nawawi (w. 1277). Perbincangan yang terus berkembang sejak abad pertengahan ini adalah tersebab kepentingan ilmu mushkil al-hadith ini dalam mempengaruhi pemahaman hadith yang tepat dengan perbahasannya terus berlanjut ke abad moden. Justeru kajian turut membandingkan analisis dan penulisan moden tentang Mushkil al-Hadith sebagai tercantum dalam Sahih al-Bukhari: The Early Years of Islam oleh Muhammad Asad (1990-1992) dan kritikan orientalis terhadap Mushkil al-Hadith, yang diajukan oleh Ignaz Goldziher (1850-1921) dalam bukunya Muslim Studies. Kata kunci: Mushkil al-Hadith, Klasik, Moden, Muhammad Asad, Ignaz Goldziher]]>
<![CDATA[Muhammad Asad dan Telaahnya terhadap Hadits dan Sejarahnya ]]>
<![CDATA[Ahmad Nabil Amir]]>;
<![CDATA[Zunaidah Mohd. Marzuki]]>
<![CDATA[ AL-FIKRA Vol 21, No 1 (2022): Al-Fikra : Jurnal Ilmiah Keislaman ]]>
Publisher : <![CDATA[Program Pascasarjana Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/af.v21i1.12815
<![CDATA[Artikel ini menyorot pemikiran hadith Muhammad Asad (1990-1992) dan kontribusinya dalam pemahaman hadith kontemporer. Penelitian ini dibuat berlatarkan premis yang mengandaikan tentang pengaruh hadith yang mendasar dalam pemikiran Asad. Karyanya membuktikan keyakinan ini, iaitu dari terjemahan dan syarahnya ke atas kitab Sahih al-Bukhari yang memperlihatkan pengaruh yang signifikan dari prinsip dan tradisi hadith terhadap pemikiran dan keyakinan intelektualnya. Berangkat dari premis ini, tulisan ini cuba membincangkan pemahaman asas tentang hadith yang dirumuskan dalam karya-karyanya seperti Sahih al-Bukhari The Early Years of Islam;Islam at The Crossroads (bab “Hadith and Sunnah” dan “The Spirit ofthe Sunnah”);This Law of Ours and Other Essays; The Road to Mecca dan The Message of the Qur’an. Pengaruh hadith ini bisa dilihat dalam jurnal Arafat dan makalahnya yang lain terkait tema-tema hadith dan sunnah dan pemahamannya di abad moden, seperti tulisannya “Social and Cultural Realities of the Sunnah”. Metode penelitian adalah bersifat deskriptif, analitis, historis dan komparatif. Penelitian ini mengembangkan ide dan fikrah hadith yang dirumuskan Asad dari perspektifnya yang moden dan membandingkannya dengan pemikiran-pemikiran sejarah yang krusial terkait prinsip hadith yang dibawakan oleh pemikir Islam yang lain. Penelitian ini menyimpulkan bahawa Muhammad Asad telah memberikan sumbangan yang penting dalam pemikiran hadith di abad moden dengan hasil penulisannya yang prolifik, terutama terjemahan dan syarahannya yang ekstensif terhadap Sahih al-Bukhari yang memuatkan komentar-komentar yang baru dan analisis sejarahnya yang substantif terhadap kitab ini. Hasil penelitian membuktikan yang Asad telah membawa pemahaman yang signifikan tentang tradisi hadith dan mengusung nilai dan semangatnya yang asli menurut kefahamannya yang sebenar dari pengalaman awal Islam. Ia turut merumuskan pertentangan-pertentangan hukum dan dasar yang diambil dalam istinbat-istinbat fuqaha dan muhaddith dalam tradisi syarah hadith yang kritis. Beliau turut merespon pertikaian-pertikaian asas yang dibangkitkan oleh golongan orientalis dan intelektual yang skeptis terhadap riwayat-riwayat sejarah dalam tradisi hadith.]]>
<![CDATA[ISU SOSIO-HISTORIS DALAM TAFSIR AL-QUR’AN AL-KARIM ]]>
<![CDATA[Ahmad Nabil Amir]]>
<![CDATA[ Al Muhafidz: Jurnal Ilmu Al-Qur'an dan Tafsir Vol. 2 No. 1 (2022): Available online since 25 Februari 2022 ]]>
Publisher : <![CDATA[Lembaga Penelitian dan Pengabdian Kepada Masyarakat (LP2M) Sekolah Tinggi Ilmu Al-Qur'an Al Multazam Kuningan ]]>
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DOI: 10.57163/almuhafidz.v2i1.27
<![CDATA[This paper discusses socio-historical issues in kitab Tafsir al-Qur’an al-Karim penned by al-Ustaz H. A. Halim Hasan, H. Zainal Arifin Abbas dan Abdur Rahim Haitami. Kitab Tafsir al-Qur’an al-Karim by these trio scholars was among the pre-eminent works of contemporary tafsir in Indonesia acclaimed for its balanced method of commentary using transmitted narrative (al-naql) and rational judgement (al-‘aql) in commentary. Some crucial issues of politics addressed were justice, democracy, shura (consultation) and freedom while social issues treated were hypocrisy, history of the Children of Israel, prophethood, natural disposition, intercession, mysticism and arrangement of nature. The method was descriptive and analytical in highlighting political and social views brought forth in the Tafsir. The finding shows that the political and social issues addressed in this work have been significantly established. The accomplishment has positive implication in the development and reform of tafsir in modern times that critically assist in the religious movement for social justice and political reform in Indonesia]]>
<![CDATA[Muhammad Asad dan Epistemologi Tafsirnya: Premis Moral dan Sosio-Historis ]]>
<![CDATA[Ahmad Nabil Amir]]>
<![CDATA[ Jurnal Tafsere Vol. 9 No. 2 (2021) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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<![CDATA[Kajian ini membincangkan pengaruh paham kontekstual dan sosio-historis dalam penafsiran teks al-Qur’an oleh Muhammad Asad. Ia menunjukkan penafsirannya menekankan landas rasional dan saintifik dalam interpretasi teks yang dibawakan dalam tafsirnya The Message of the Qur’an. Kepentingan latar sejarah dan sosio-budaya ini digariskan dalam tafsir dan nota penjelasannya yang ekstensif. Metode kajian bersifat deskriptif dan analitis dari jenis kajian kualitatif berasaskan analisis kandungan. Sumber penelitian diperoleh dari bahan rujukan bersifat primer dan sekunder dan sumber dokumentasi lain yang terkait. Dari penelaahan ringkas terhadap karya tafsirnya ia mendapati manhajnya terkesan oleh aliran tafsir yang berhaluankan mazhab al-Manar yang bercorak al-adabi al-ijtima‘i (sastera-budaya) yang menekankan pemahaman kontekstual dan sosio-historis dan dasar etika-hukum sebagai premis dan metodologi asasnya dalam penafsiran, yang memberi pengaruh yang signifikan dalam pertumbuhan aliran saintifik dan rasional dalam pemikiran tafsir mutakhir.]]>
<![CDATA[Education in the Al-Faruqi’s Perspective and Its Implementation in the Context of the Islamization of Knowledge ]]>
<![CDATA[Ahmad Nabil Amir]]>;
<![CDATA[Tasnim Abdul Rahman]]>
<![CDATA[ Southeast Asian Journal of Islamic Education Vol 5 No 1 (2022): Southeast Asian Journal of Islamic Education, December 2022 ]]>
Publisher : <![CDATA[Faculty of Education and Teacher Training of UINSI Samarinda ]]>
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DOI: 10.21093/sajie.v5i1.5475
<![CDATA[The paper analyzed Ismail Raji al-Faruqi’s (1921-1986) ideas on Islamic education and its significant impact on the Islamic world. It set forth to discusses the ideas of Islamization of knowledge (IOK) as envisaged by al-Faruqi through his works such as Islamization of Knowledge: General Principles and Work Plan, and Al-Tawhid: Its Implications for Thought and Life, which has contributed to a momentous breakthrough in Muslim education through its progressive and inclusive outlook and consciousness and vision of tawhid. The study was conducted based on library research. It qualitatively documented material and sources from significant works of al-Faruqi in archives, journals, magazines, books, transcripts, and other related materials. The data were analyzed using descriptive, analytical, and comparative methods. The study concluded that al-Faruqi has brought forth a universal Islamic worldview that propounded a transcendental religious and philosophical outlook based on his rational and universal ideal and standpoint. His philosophical ideal was founded on the critical methodology of tawhid that was instrumental in projecting his Islamization of knowledge project and propounding its scientific and rational outlook that aspires to revive the spirit of reform and reconstruct ijtihad and reclaim the creative and universal religious spirit and moral dynamics of the ummah. Al-Faruqi's contribution to the advancement of Islamic Education includes outlining the systemic and comprehensive principles and framework of the Islamization of Knowledge in education, social sciences, and the English language.]]>
<![CDATA[Parenting dalam Surah Luqman Ayat 11-19 (Kajian Historis Keluarga Luqman al-Hakim) ]]>
<![CDATA[Salwa Nabila]]>;
<![CDATA[Ahmad Nabil Amir]]>
<![CDATA[ AQWAL Journal of Qur'an and Hadis Studies Vol. 3 No. 2 (2022) ]]>
Publisher : <![CDATA[IAT dan ILHA, UIN KH ABDURRAHMAN WAHID ]]>
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DOI: 10.28918/aqwal.v3i2.6730
<![CDATA[The background of this research is the lack of attention of parents towards their children because parents are too busy with their activities then children feel less affection. This study aims to find out how the historical side of the concept of parenting in surah Luqman verses 12-19 and its contextualization in the present. This article is a type of qualitative research with a library research approach using Fazlur Rahman's double movement theory. The subject of this research is parenting verses in surah luqman verses 12-19. Data will be collected using documentation techniques and data will be analyzed using a systematic-literature review. Based on research conducted by processing various existing data, two results have been obtained, first, from a historical perspective in surah Luqman verses 12-19, it contains 8 points of wisdom, parents teach their children to be grateful, children have a monotheistic spirit, chidren do birrul walidain to parents, all children’s actions will be rewarded, children must be discipline in praying, children don’t be arrogant, children may be good in behavior and polite, and children must be honest and open. Second, contextualization in parenting which produces 8 points consists of two forms, both are the form of spiritual parenting and the form of social parenting.]]>
<![CDATA[MASUKNYA ISLAM KE NUSANTARA (MELAYU-INDONESIA):: KAJIAN PEMIKIRAN HAMKA DALAM SEJARAH UMAT ISLAM ]]>
<![CDATA[Ahmad Nabil Amir]]>
<![CDATA[ Al'Adalah Vol. 24 No. 2 (2021) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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DOI: 10.35719/aladalah.v24i2.74
<![CDATA[Artikel ini membincangkan sejarah masuknya Islam ke Melayu seperti yang dicatatkan oleh Hamka dalam Sejarah Umat Islam dan Dari Perbendaharaan Lama. Dalam penelitiannya tentang sejarah perkembangan Islam di Nusantara, Hamka tuntas mempertahankan kenyataan bahwa Islam masuk ke Nusantara pada abad ke-7 M dari Arab, dan menolak tesis yang menyatakan Islam disebarkan pada kurun abad ke-13 dari Gujarat. Hal ini, menurutnya, dibuktikan dengan sumber-sumber sejarah yang signifikan bahwa Islam telah ada di Melayu pada awal abad ke-7. Kajian ini menganalisis pemikiran Hamka tersebut tentang perkembangan sejarah awal Islam di Melayu melalui karyanya, dan membandingkannya dengan analisis Muhammad Naquib al-Attas dalam buku Islam dalam Sejarah dan Kebudayaan Melayu. This paper discusses the emergence and spread of Islam in the Malay Archipelago as articulated and brought forth by Hamka in Sejarah Umat Islam. In his significant analysis of the history of Islam in the Malay Archipelago, Hamka established the fact that Islam comes to this region in the 7th CE from Arab, and refuted the claims that it was spread later in 13th CE from Gujarat. This was reinforced with significant historical facts that evidently pointed out that Islam had been established in the Malay world early in 7th CE. This paper will analyze Hamka’s thoughts on early Islam in the Malay Archipelago and compared it with the works of Muhammad Naquib al-Attas in Islam dalam Sejarah dan Kebudayaan Melayu (Islam in Malay History and Culture).]]>
<![CDATA[MASUKNYA ISLAM KE NUSANTARA (MELAYU-INDONESIA):: KAJIAN PEMIKIRAN HAMKA DALAM SEJARAH UMAT ISLAM ]]>
<![CDATA[Ahmad Nabil Amir]]>
<![CDATA[ Al'Adalah Vol. 24 No. 2 (2021) ]]>
Publisher : <![CDATA[LP2M IAIN Jember (now UIN Kiai Haji Achmad Siddiq Jember) ]]>
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DOI: 10.35719/aladalah.v24i2.74
<![CDATA[Artikel ini membincangkan sejarah masuknya Islam ke Melayu seperti yang dicatatkan oleh Hamka dalam Sejarah Umat Islam dan Dari Perbendaharaan Lama. Dalam penelitiannya tentang sejarah perkembangan Islam di Nusantara, Hamka tuntas mempertahankan kenyataan bahwa Islam masuk ke Nusantara pada abad ke-7 M dari Arab, dan menolak tesis yang menyatakan Islam disebarkan pada kurun abad ke-13 dari Gujarat. Hal ini, menurutnya, dibuktikan dengan sumber-sumber sejarah yang signifikan bahwa Islam telah ada di Melayu pada awal abad ke-7. Kajian ini menganalisis pemikiran Hamka tersebut tentang perkembangan sejarah awal Islam di Melayu melalui karyanya, dan membandingkannya dengan analisis Muhammad Naquib al-Attas dalam buku Islam dalam Sejarah dan Kebudayaan Melayu. This paper discusses the emergence and spread of Islam in the Malay Archipelago as articulated and brought forth by Hamka in Sejarah Umat Islam. In his significant analysis of the history of Islam in the Malay Archipelago, Hamka established the fact that Islam comes to this region in the 7th CE from Arab, and refuted the claims that it was spread later in 13th CE from Gujarat. This was reinforced with significant historical facts that evidently pointed out that Islam had been established in the Malay world early in 7th CE. This paper will analyze Hamka’s thoughts on early Islam in the Malay Archipelago and compared it with the works of Muhammad Naquib al-Attas in Islam dalam Sejarah dan Kebudayaan Melayu (Islam in Malay History and Culture).]]>
