Article Per Year (5 Year)
p-Index From 2021 - 2026
0
P-Index
This Author published in this journals
All Journal Ash-Shahabah: Jurnal Pendidikan dan Studi Islam
zainuddin Hamkah
Universitas Islam Makassar (UIM)
Religion Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Social Sciences

Published : 4 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 4 Documents
Search

 1 
HUSAIN AL-HALLAJ DAN AJARANNYA zainuddin Hamkah
Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 4 No. 2 (2018): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam
Publisher : Fakultas Agama Islam Universitas Islam Makassar (UIM)

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

Abstract

Al-Hallaj is having the full name of Abu Al-Mughis Al-Husayn Ibn Mansur Ibn Muhammad Al Baidawi. Grandson of Muhammad which before his grandfather was converted to Islam, his grandfather was a Buddhist worshiper. But there is also a saying that al-Hallaj is descended from Abu Ayyub, one of the companions of Prophet Muhammad SAW. From other literature Al-Hallaj has the full name of Hussein bin Mansur Al-Hallaj. Born in 244 H or 858 CE in one of the small towns of Persia, namely the city of Baidha. Al-Hallaj is the pioneer of the teachings of al-hulul, a doctrine which states that God chooses the human body to dwell if man is capable of removing his human nature (nasut). For man has the nature of divinity (lahut) as well as God who has the nature of humanity in addition to the nature of His Godhead. al-Hallaj when he reaches the level of hulul, he is not lost or destroyed, but two forms united in one body. And this process takes place with God's way down to earth in the body of al-Hallaj. The teachings of al-Hulul brought by al-Hallaj this reap an awkwardness for other scholars, for example Sheikh Abu Nasr as-Sarraj, once said: "We heard that al-Hulul's group argues that al-Haq Swt. Choose the jisim (body) that He is placed in it with the meanings of the Godhead (ar-Rububiyyah) and removes from the human qualities (al-bashariyyah) ".
MANUSIA SEBAGAI INDIVIDU (Analisis terhadap Kewajiban dan Tanggung Jawab) Zainuddin Hamkah
Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 5 No. 1 (2019): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam
Publisher : Fakultas Agama Islam Universitas Islam Makassar (UIM)

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

Abstract

Every individual is not automatically able to realize his desires, but humans are forbidden to forget God while in the effort to realize these desires in the form of service obligations and responsibilities. For this reason, humans are given the freedom to choose between good and bad things. God himself has given trust to humans so that people always choose the good. God has made "freedom" an "ethical foundation" for humans to do. However, it turns out that there are many people who are unable to maintain God's trust; Most humans often choose bad deeds. The failure of religious obligations and irresponsibility is a form of human error in choosing freedom, and at the same time betrays God's trust in humanity. The failure of humans to fulfill their obligations and responsibilities is caused by the shortsightedness and narrowness of the human mind, and because of the shortsightedness and narrowness of the mind, humans often lose moral balance. In a long time, shortsightedness and narrowness of the mind will make the "conscience" of humans frozen, as a result humans increasingly away from the nature of events
QIRAAT AL-QUR’AN DAN PROBLEMATIKANYA Zainuddin Hamkah
Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 5 No. 2 (2019): Ash-Shahabah: Jurnal Pendidikan dan Studi Islam
Publisher : Fakultas Agama Islam Universitas Islam Makassar (UIM)

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

Abstract

Reading the Qur'an (Qiraat al-Qur'an) with seven dialects is intended to provide convenience and flexibility for readers. It's just that there are differences in the interpretation of scholars about the meaning of the Prophet's hadith which means "Al-Qur'an is revealed by seven dialects. : First there are scholars who interpret "عَلَىْ سَبْعَة اَحْرُف" are seven dialects of Arabic that have the same meaning even though the dialect is different. Second, there are also scholars who interpret "عَلَىْ سَبْعَة اَحْرُف" are seven dialects of Arabic. Then the Qur'an comes down to the interests of the seven languages. Third, there are also scholars who interpret "عَلَىْ سَبْعَة اَحْرُف" are seven problems, namely orders, prohibitions, halal, haram, makruh, mutasyabih and amtsal. Fourth, there are also those who interpret "عَلَىْ سَبْعَة اَحْرُف" seven languages ​​that are in the Qur'an, but they are not Arabic but their meanings and meanings are compatible with Arabic, namely Habsyi, Paris, Rum, Hindiah, Suryaniah, Hebrew and Qibti. Fifth, there are also scholars who interpret "عَلَىْ سَبْعَة اَحْرُف" seven types of lafaz whose meaning is the same example: هَلُمَ, وَأَقْبَلَ, وَتَعَالَ, وَعَجلْ, وَأَسْرعْ, وَقَصْدىْ, وَنَحْوىْ. Sixth, there are also those who interpret "عَلَىْ سَبْعَة اَحْرُف" seven changes in form, namely the form of Isim, Mufrad, Mudzakkar, and its branches, al-Tas'niya, al-Jam and al-Ta'nis.
PEMIKIRAN KALAM MAULANA MUHAMMAD ALI Zainuddin Hamkah
Ash-Shahabah : Jurnal Pendidikan dan Studi Islam Vol. 6 No. 1 (2020): Adh-Shahabah: Jurnal Pendidikan dan Studi Islam
Publisher : Fakultas Agama Islam Universitas Islam Makassar (UIM)

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

Abstract

Muhammad Ali is a rationalist theologian who has been able to display the face of Islamic understanding and thought logically. Maulana was one of the reformers who violently dynamized Muslims through the door of ijtihad. He promoted rational thinking through the Lahadi Ahmadiyya missionary movement in his popular work, The Religion of Islam, so that his religious movements could be accepted in parts of Europe including London. Even with the spirit of rationalization, he dismissed the mythological understanding of the teachings of Islam, synergistic with the occurrence of modernization in Europe which proclaimed demythologization. As a reflection, thoughts on the words of Maulana Muhammad Ali are synergistic with scientific enthusiasm, although at a certain level it is still difficult to break away from apologetics. This is still very reasonable because this study has a theological nuance, especially when it is related to the scope of the kalam study, which is to defend the faith from the attack of non-Muslim thoughts. However, at least we put the pattern of thinking about Maulana as an important part in the effort to dynamize Muslims so that they will not be trapped by myths (Israiliyat).
Co-Authors