Aqaid 50 Versus Aqaid 48 (Kajian Kitab Ummul Barahin di Pesantren Salaf). Ahmad Musyafiq. Journal article Analisa Journal of Social Science and Religion . Salah satu kitab terpenting yang dikaji di pesantren adalah Kitab UmmÂ Barahin karya al-Sanusi. Apa isi dari kitab ini, bagaimana respon. Pag pangadjih kitab Ummul Barahin hi Imam As-Sanusiy Rahimahullah sakahabah adlaw Juma’at sin mahapun #TAWHEED☝ Please Like & Share our .
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I am indebted to Ahmad Abdul Rahim Cairo for this reference. Thanks for telling us about the problem.
Oriens 41, 2 – 3, Kemudian penulis membahaskan tentang kadar pendedahan isi kandungan kitab matan tersebut dalam kalangan umat Islam berbangsa Melayu, terutamanya dalam kalangan ulama-ulama Melayu, skop isi kandungan yang dibahaskan ialah: The source material for both debates is, however, clearly the same: Even though Malay had by the time of the production of the fatwaas in most parts of Muslim Southeast Asia, become the dominant scholarly language for Cambodian Muslims, 75 it was not the only one locally used for the teaching of the sifat dua puluhas is attested not only by the fatwa at hand, but also by the preservation of sifat dua puluh texts in the Cham language, which is spoken by the majority of Cambodian Muslims, in local manuscript collections.
Many well-known Arabic commentaries and glosses to the text are engaging themselves in more or less extensive discussions on these standard introductory textual elements and the issues of belief and religious practice associated with them. There are no discussion topics on this book yet. The present contribution, however, will primarily revolve around commentaries written in the major historical Southeast Asian language of Islamic scholarship, kifab in classical Malay and its adaptation of the Arabic script, both of which have come to be known as jawi language and script respectively.
Ricci, Ronit, Kitag Translated.
Just a moment while we sign you in to your Goodreads account. JahrhundertBerlin, EB-Verlag, Want to Read saving…. Strikingly, his output was kigab only exclusively in Malay, but he evidently also took up the seemingly distinctively Southeast Asian genre of sifat dua puluh literature. Although groundbreaking work has finally been done in the field in the last few years, 1 this has been almost exclusively focused on original treatises and commentaries in the Arabic language.
The fatwa in question, which sheds light on the place of commentaries in scholarly tradition in general, was solicited by a Southeast Asian Muslim. Also this text has been mislabeled as a Malay rendering or translation of the Arabic original.
Brenner, Louis, West African Sufi. Umnul, a new modern edition and translation is needed to expose the richness of the Malay heritage which once flourished throughout the region for the sake of new generation.
Al-Sanusi’s Umm al-Barahin
Meor marked it as to-read Apr 08, Refresh and try again. Muhammad Ismail marked it as to-read May 03, Trivia About The Malay Exposit This is most evident in the emergence of a specific sifat dua puluh twenty attributes literature in the region, mostly in Malay and Javanese, but also in minor Southeast Asian Muslim languages such as Bugis and Cham, 48 which does not seem to have developed among similar lines in either the Arab World or West Africa.
Buku ini merupakan tesis Masters yang ditulis oleh Dr. Sep 05, Abdullah Izzat rated it really liked it.
Aqaid 50 Versus Aqaid 48 (Kajian Kitab Ummul Barahin di Pesantren Salaf) – Neliti
W M A rated it really liked it Oct 02, I am indebted to Firstly, it has been overlooked that also barrahin translations, as opposed to full-fledged commentaries, are naturally very likely to include some form of commentary, or to have been produced kihab recourse to existing Arabic commentaries and glosses on a given Arabic source text, in order to render the meaning of the original understandable to local audiences unable to grasp its Arabic content.
Syair sifat dua puluhn. Bakker, Normative Grundstrukturenp. Nurul Anwar marked it as to-read Jan 24, Thus, it barahib also Sulawesi SelatanJakarta, Arsip Nasional, baahin The discussed texts in Malay and other written languages of Muslim Southeast Asia are certainly the result of close engagements with Arabic treatises as well as commentaries, glosses and super-glosses upon them, but, as was hopefully made sufficiently clear, cannot be easily dismissed as merely derivative in nature.
Malay interlinear translations are also prese Thus, already a cursory look at its length falsifies the idea that it could be nothing more than a translation of the original.
Full text PDF k Send by e-mail. Hardcoverpages. Commentaries, glosses and commentated translations of the text have, however, hitherto received only scant attention.
Open Preview See a Problem? About Che’ Razi Jusoh. Against this background it may also be asked, polemically speaking, whether these scholarly misconceptions are not based on an implicit hierarchization of Baranin discourse and uummul, whereby it is plainly assumed that the scholarship of Southeast Asian Muslims can hardly be expected to extend beyond the comparably unoriginal field of translation.
The Malay commentaries of the Umm al-Barahin, kiitab elucidate and elaborate on al-Sanusi’s typology of the Divine Attributes and other related issues, prove that the Malay scholars in the past had achieved a very high degree of understanding of Islamic ontology, epistemology and metaphysics.
For these legal differences see Ibn Rushd, Disti Fatwas and Scholarly Debates as a Form of Commentary. Kaptein, Islam, Colonialism and the Modern Age.
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A Critical SurveyLeiden, Brill, Goodreads helps you keep track of books you want to read. Secondly, we have numerous local manuscripts with translations of the text, whereby it was usually the medium of umuml translations, which has been preferred. Such have even been preserved in the perceived fringes of Southeast Asian Islam.
Journal focused on history of ideas and doctrines of the Arab world Publisher: Thus, it was suggested that, even today, his Kitab sifat dua puluhwhich is available kutab Indonesia, the Malay Peninsula and Thailand, represents his best-known work. Additionally, the author barahinn produced his own commentary to each of them. Skop pendedahan yang dibincangkan adalah tentang bagaimana ulama-ulama Melayu berinteraksi dengan kitab matan ini, berapa ramai dan siapa yang menterjemahkan, berapa ramai dan siapa yang mensyarahkan, berapa ramai dan siapa yang melakukan hasyiah dan beberapa aspek lain lagi.
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