Academic literature on the topic 'Ibrahim Ibn Abd-Allah'

The article is deals with analysis of the legend containing information about ‘Abd Allah ibn ‘Abd al-Muttalib, included in the text of the «The Life of the Prophet» by Ibn Ishaq and Ibn Hisham. Due to the absence of «reliable» chains of transmissions that preceding this information, it has to be to considered not as a historical source, but as a literary legend. This work allowed us to identify the connection in plot and ideas between the Quranic story of the sacrifice of Ibrahim and the analyzed legend. Based on the data obtained by comparing the details of the two legends, three groups of reasons of the discrepancies between them were identified. A conclusion is made about the functional purpose of the legend of Abd Allah ibn ‘Abd al-Muttalib in the text of the «The Life of the Prophet». Both stories are based on an attempted sacrifice of a son, ending up with a «substitution sacrifice». Based on the data obtained from comparison of details of the two legends, three groups of reasons for discrepancy between them were singled out. The first groups unites the core historical aspects of the legend of ‘Abd Allah that could not be omitted or changed by the authors of the The Life of the Prophet. Existence of the second group is due to the prophetic status of Ibrahim and Ismail, while the pagans ‘Abd al-Muttalib and ‘Abd Allah do not possess it. The third group includes traces of external influences that might have effected creation of the literary version of life of ‘Abd Allah. For instance, mentioning «the light of ‘Abd Allah» and Amina ibn Vahb’s miraculous vision has no direct similarities in the Abrahamic traditions. In the author’s opinion, search for these similarity allows us to assume that the legend could have been influenced by the Zoroastrian tradition.

Theological discourse in Nusantara is always associated with two varieties of Ash‘arīsm and Māturīdīsm. Nevertheless, Ash‘arīsm became the dominant theological discourse for Muslim people of Nusantara at least since the seventeenth century—or more—which brought by ‘Ulamā’s. There are some obscurity concerning the history of Māturīdīsm about the carriers and teachings developed. Thus it is oſten assumed that the theological discourse that developed in Nusantara since Islam entered and developed just an Ash‘arīsm and ignored other theology [Māturīdīsm]. This study would prove that Māturīdīsm developed along with the development of Ash‘arīsm through the global networks of the Nusantara ‘Ulamā around theological discourse in the Muslim world.
 This study attempts to provide the justification of Māturīdīsm that developed in Nusantara as well as provide a new perspective about method of theology for Muslim people of Nusantara. The focus of this study is to explore the intellectual treasures of ulama’s works in Nusantara who lived in the period of the seventeentah until nineteenth centuries. This study concludes that theological discourse in Nusantara is a continuous form of global theological discourse that developed in the Islamic world, where the emerging theological discourse always associated on two varieties of Ash‘arīsm and Māturīdīsm which later became known as Sunnīsm. In this context, the discourse of Māturīdīsm developed in Nusantara is seen as a method of thinking that is in tune with the tradition of Sunnīsm which emphasizes the elements of moderation and balance in theology.
 Keywords: Theology, Sunnī, Ash‘arīsm, Māturīdīsm, ‘Ulama, Nusantara
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Mengkaji pesantren Salafiyah Syai’iyah Sukorejo Situbondo tak ubahnya mengkaji dunia Islam secara mikro namun kompleks. Sebab, secara umum, hakikat pesantren tidak hanya menyajikan asas-asas yang terkenal dengan rukun iman dan rukun Islam. Lebih dari itu, sekitar awal abad ke-19, pesantren ini–yang lebih dikenal dengan pesantren Sukorejo–lahir dan berkembang bersama masyarakat yang khawatir terhadap efek penjajahan sekaligus gerakan kristenisasi. Saat itulah pesantren Sukorejo mulai menanamkan nilai-nilai belajar bersama masyarakat sekitar sekaligus internalisasi tauhid. Fenomena tersebut masih terasa sampai sekarang, yakni kerja sama bidang sosial ekonomi yang kemudian tercetus nilai-nilai etis dalam tradisi Jum’at Manis. Hingga kini, Pesantren Sukorejo pun masih kukuh dengan praktik sosio-mistik bernama Salaf atau salafus shaleh. Abad 18 adalah awal mula munculnya gerakan ini dengan tokoh Muhammad ibn ‘Abd Al Wahhab dari Najd menekankan pentingnya pemurnian atau mengikuti generasi awal (salafus shaleh) yang pada umumnya menentang tasawuf, filsafat, teologi Islam, aliran syi’ah dan perubahan kota-kota Islam klasik sesuai dengan perkembangan seni. Untuk pesantren Sukorejo, gerakan tersebut dipraktikkan sekitar awal tahun 70-an hingga sekarang. Pasca kemerdekaan, penanaman nilai-nilai tersebut belum tuntas. Sampai akhir tahun 70-an, “wajah” pesantren Nusantara masih merupakan bilik-bilik, musala, surau dan ada beberapa yang telah menggunakan masjid sehingga pesantren masih dipandang sebelah mata. Lalu, bagaimana dengan Pesantren Salafiyah Syafi’iyah Sukorejo Situbondo? Mulanya, nama besar pesantren tersebut dikenal sebagai pesantren penggembleng ilmu Islam dan ilmu kedigdayaan, yakni pada masa K.H. Syamsul Arifin (1908-1951). Lambat laun, pesantren ini semakin tersohor dimasa kepemimpinan K.H. As’ad Syamsul Arifin (1897-1990, pengasuh kedua), sebagai penerus Pesantren Salafiyah Syafi’iyah sekaligus generasi perintis organisasi Nahdlatul Ulama. Ditambah lagi dengan cara berpikir yang “tajam” dan mendalam mengenai perubahan sistem pesantren dari model sorogan dan bandongan menjadi model madrasi atau madrasah. Model tersebut menambah citra diri pesantren Sukorejo semakin terkenal sebagai pesantren pembaharu, khususnya di pulau Jawa. Kemasyhuran pesantren ini dalam bidang pendidikan madrasah pada tahun 1920-an tidak melupakan unsur spiritual (nilai-nilai tauhid) yang sangat melekat di lubuk santri yaitu ke-ajeg-an zikir kaula anyakse’e serta tradisi tarhim yang dipraktikkan sekitar tahun 1914 sampai sekarang. Selain itu, akhir tahun 90-an, tradisi wiridan di malam jumat manis atau jumat legi yang diikuti oleh “masyarakat sisi” menjadi senandung pengharapan yang ringkas namun mengandung unsur kehambaan pada Allah SWT. Gagasan tersebut dimulai oleh pengasuh ketiga, K.H. Ahmad Fawaid As’ad (1990-2012) dan dilanjutkan oleh pengasuh keempat K.H. Ahmad Azaim Ibrahimy (sejak 2012). Telaah nilai-nilai tersebut serupa kilas balik untuk mengokohkan eksistensi pesantren sebagai salah satu pembentuk budaya Nusantara