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Journal articles on the topic 'Nawawi of Banten'
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1
Suryani, Ade Jaya. "BANTENESE AUTHORS AND THEIR WORKS." ALQALAM 30, no. 1 (April 30, 2013): 184. http://dx.doi.org/10.32678/alqalam.v30i1.1061.
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This article describes the authorships in Banten by analyzing the authors as follow: Syaikh Yusuf al-Maqassari; Syekh Nawawi AI-Bantani; Hoesein Djajadiningrat and his brothers; Gola Gong and other new generation authors. It also tries to explain the biography of the authors, their works, and social conditions that have probably influenced their authorships.
Key words: Authorship, Banten, Syaikh Yusuf al-Maqassari, Syekh Nawawi AI-Bantani, Hoesein Djajadiningrat and Gola Gong
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Suwarjin, Suwarjin. "BIOGRAFI INTELEKTUAL SYEKH NAWAWI AL-BANTANI." Tsaqofah dan Tarikh: Jurnal Kebudayaan dan Sejarah Islam 2, no. 2 (December 30, 2017): 189. http://dx.doi.org/10.29300/ttjksi.v2i2.717.
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Abstrak: Biografi Intelektual Syekh Nawawi al-Bantani. Sejarah intelektual Indonesia telah menorehkan nama-nama besar bertaraf dunia, yang paling terkenal di antaranya adalah Syekh Nawawi Banten. Ia menempuh pendidikan sangat panjang baik di Indonesia maupun di beberapa negara Arab. Ia sukses menjadi ulama Indonesia yang disegani di dunia internasional dan memimpin sebuah koloni di Makkah. Kebesaran namanya menginspirasi banyak pelajar Indonesia untuk menuntut ilmu di Haramain. Sumbangan terbesarnya dalam bidang pendidikan dapat dilihat pada pengembangan pesantren. Ia banyak menyediakan bahan ajar pada kurikulum pesantren melalui karya-karyanya yang hingga kini masih eksis. Murid-muridnya menjadi ulama-ulama pesantren yang secara akademik masih melestarikan pemikirannya. Di antara murid-muridnya juga banyak yang menjadi tokoh perlawanan terhadap penjajah. Para pemimpin pemberontakan petani Banten 1888 adalah murid-muridnya, karena itu ia sangat ditakuti oleh penjajah.
3
Ahmad Muzakki. "PEMIKIRAN FIQH DAN TASAWWUF SYEKH MUHAMMAD NAWAWI BANTEN DAN PENGARUHNYA TERHADAP MODERASI BERAGAMA DAN PERDAMAIAN." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 14, no. 2 (December 30, 2020): 381–98. http://dx.doi.org/10.35316/lisanalhal.v14i2.770.
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Syekh Muhammad Nawawi Banten is a figure of the Indonesian Ulama who has a major contribution in Islamic law and the formation of national character. His works cover various disciplines. Syekh Nawawi is one of the scholars who are able to combine science of jurisprudence and tasawwuf. In his Sufi fiqh thinking there are a number of moderation values that affect peace. This study uses literature and conceptual studies. The values of moderation in fiqh thinking include always trying to minimize differences of opinion, tolerant in the midst of differences of opinion madzhab, be careful (ihtiyath) in setting the law, and not fanatic madzhab. While among moderate thoughts in Sufism is the teaching about the combination of Shari'a, Tariqot and the nature, between tawakkal and endeavor in seeking income. The values of moderation in the thought of fiqh and tasawwuf Shaykh Nawawi Banten are very influential in shaping the nation's character and creating peace. This can be seen from the moderate thinking of his students who have extraordinary influence in Indonesia. The thought of fiqh and Sufism Shaykh Nawawi can foster tolerance, mutual respect amid differences, enthusiasm for work and discipline in all activities.
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Amin, Samsul Munir. "SYAIKH NAWAWI AL-BANTANI TOKOH INTELEKTUAL PESANTREN." Manarul Qur'an: Jurnal Ilmiah Studi Islam 19, no. 2 (December 1, 2019): 136–48. http://dx.doi.org/10.32699/mq.v19i2.1609.
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Dalam tradisi pesantren, kajian tentang menuntut ilmu (thalabul ilmi) telah menjadi tradisi yang mengakar sejak lama. Tradisi intelektual di kalangan pesantren benar-benar telah mengakar, terbukti dengan beberapa karya intelektual yang dihasilkan oleh para ulama di kalangan pesantren. Para ulama tersebut antara lain Syaikh Nawawi Al-Bantani, Syaikh Mahfudz At-Tirmasi, Syaikh Ahmad Khatib Al-Minangkabawi, Syaikh Mhammad Arsyad Al-Banjari, Syaikh Yusuf Al-Makasari, Syaikh Abdus Shamad Al-Falimbani dan lainlain. Salah satu ulama intelektual dalam tradisi pesantren yang namanya sangat prestisius adalah Syaikh Nawawi Al-Bantani yang berasal dari Tanara Banten. Syaikh Nawawi bahkan menjadi symbol tradisi intelektual di kalangan pesantren. Makalah ini membahas bagaimana biografi Syaikh Nawawi Al-Bantani, karya-karya intelektualnya, kiprahnya dalam bidang pengembangan agama Islam baik di Tanah Arab, maupun di Indonesia, dan seberapa besar pengaruhnya di lingkungan pesantren.
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Muttaqin, Tsalis. "KHAZANAH ULAMA NUSANTARA : Tafsir Murāh Labīd Karya Nawawi Banten." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 12, no. 2 (December 30, 2015): 11. http://dx.doi.org/10.22515/ajpif.v12i2.1172.
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In the history of Islamic development has well noted thatthere was an Indonesian Islamic scholar that very much respected bymost of the Islamic scholar in the Middle East. In fact, he has gottenhonorary title Sayyid Ulama Hijāz. One of his famous work is MurāhLabīd. A side of making us, especially as Indonesian Muslim society beproud to that great work, this book also very much compatible to theIndonesian society, in which the majority are following Imam Syāfi‟īfor their fiqh mazhab. This book has well known by pesantrencommunity in Indonesia, as well as the other Syaikh Nawawi works
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Zulfikar, Eko. "KHAZANAH TASAWUF NUSANTARA: TELAAH ATAS PEMIKIRAN MAQAMAT TASAWUF NAWAWI AL-BANTANI DALAM KITAB SALALIM AL-FUDHALA’." Spiritualita 4, no. 1 (July 26, 2020): 1–20. http://dx.doi.org/10.30762/spr.v4i1.1177.
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Not a few of the archipelago gave birth to world-class scholars. One of them is Muhammad Nawawi al-Bantani, from Serang, Banten. He was a scholar who was very productive in writing, and many of the books he wrote were in Arabic. Among his phenomenal works is in the field of Sufism, Salalim al-Fudhala’ ‘ala Hidayat al-Adzkiya ‘ila Thariq al-Auliya’. This paper tries to explore the thoughts of the mysticism of Nawawi mysticism in the book Salalim al-Fudhala’. With pure literature study and intertextuality data analysis, it was found that the thoughts of Nawawi Sufism can be classified into nine parts, namely repentance, qana'ah, zuhud, studying the knowledge of Shari’a, practicing the Sunnah of the Prophet, tawakal, sincerity, ‘uzlah (isolating oneself), and take advantage of time. The concept of Maqamat Tasawuf Nawawi is an implementation of the basic concept of Sufism, namely piety and integration between Shari'a, tarekat and essence. Keywords: sufism, maqamat, Nawawi al-Bantani, Salalim al-Fudhala’
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Much. Mahfud Arif. "PENDIDIKAN ISLAM DALAM PANDANGAN SYEKH NAWAWI AL- BANTANI DAN IMPLIKASINYA DI ERA MODERN." Tadris : Jurnal Penelitian dan Pemikiran Pendidikan Islam 15, no. 1 (August 19, 2021): 52–67. http://dx.doi.org/10.51675/jt.v15i1.123.
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Imam Muhammad Nawawi al-Jawi (al-Bantani) adalah salah satu tokoh intelektual muslim yang menjadi kebanggan umat Islam Indonesia. Kebanggan kepadanya agaknya tidaklah berlebihan karena keberadaannya telah memberikan kontribusi yang besar terhadap dunia intelektual dan citra Islam di mata dunia Islam. Nawawi al bantani sejatinya merupakan tokoh yang piawai dalam gerakan dan pembaharuan pemikiran pendidikan. Melalui karya-karyanya yang tersebar dipesantren-pesantren tradisional yang sampai sekarang masih banyak dikaji, nama Kiai asal Banten ini sekan masih hidup dan terus menyertai umat memberikan wawasan ajaran Islam yang menyejukkan. disetiap majlis ta’lim karyanya selalu dijadikan rujukan utama dalam berbagai ilmu, dari Ilmu tauhid, fikih, tasawuf sampai ilmu tafsir.
Pemikiran syekh Nawawi telah di kenal bukan hanya di dunia pesantren di Indonesia, tetapi juga di negara-negara Asia Tenggara, bahkan Timur Tengah. Oleh karena itu, kajian-kajian terhadap pemikiran syekh Nawawi, khususnya dalam pendidikan Islam menjadi suatu yang sangat menarik.
Syekh Nawawi al-Bantani telah banyak berjasa meletakkan landasan teologis dan tradisi keilmuan di lembaga pendidikan Islam.pemikiran pendidikanya masih relevan di implementasikan di zaman modern sekarang yang menyangkut nilai-nilai dasar pendidikan dan aktifitas pendidikan islam di indonesia maupun di dunia internasional.
8
Immamah, Siti Nur, H. S. Suhaedi, and Erdi Rudjikartawi. "Ulama Birokrat: Kiprah Abuya TB. Abdul Halim Kadu Peusing dalam Memperjuangkan Banten." Tsaqofah 16, no. 2 (December 28, 2018): 196. http://dx.doi.org/10.32678/tsaqofah.v16i2.3156.
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The role of ulama is very important for the community in protecting the interests of the community. Ulama occupy an important position in the moral formation of society, even during the colonial period. Ulama leadership in the world of politics was very influential in the struggle against Dutch colonialism in Banten. The position of the ulama is inseparable from the prevailing tradition in the santri community, especially in rural areas which assume that in religion someone must follow what has been passed down by the ulama. Abuya Tb. Abdul Halim was a very charismatic cleric and his influence was very large for the people of Pandeglang. He was born around 1889 in Kadu Peusing Village, Kabayan Village, Pandeglang Subdistrict, Pandeglang Regency. The struggle of Abuya Tb. Abdul Halim started since he built Islamic boarding schools, Abuya thoughts Tb. Abdul Halim was very influenced by Sheikh Nawawi Tanara because Abuya Tb.Abdul Halim had studied with Sheikh Nawawi Tanara. The spirit of his struggle was poured out by participating in religious meetings, practicing his knowledge and supporting organizations such as Masyumi and NU. In 1945 Abuya Tb. Abdul Halim appeared in the struggle against the Dutch colonial until he was appointed Regent in Pandeglang in 1945-1947.
9
Khusaeri, Khusaeri. "PEMIKIRAN SYEKH NAWAWI AL-BANTANI DALAM BIDANG HUKUM ISLAM (Tentang Taklif dan Mukalaf)." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 11, no. 1 (June 30, 2014): 15. http://dx.doi.org/10.22515/ajpif.v11i1.1196.
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Sheikh Nawawi was born in 1815 by the name Abu „Abd al-Mu‟thi Muhammad Nawawi Ibn „Umar al-Tanari Al-Bantani al-Jawi. Ashis name implies, Java Island was his birthplace. It was in the village ofTanara in Banten district of West Java. When he was fifteen, the sheikhengaged in a pilgrimage to Mecca and he found interests in thescientific life there in the Holy City for the Muslims. Drawn to theliking of intellectual life as religious scholar in Mecca, the sheikhdecided to deepen his religious study in the city for three years. Whenthe sheikh journeyed for his second pilgrimage to Mecca, he decided tocontinue his study and to be the permanent resident of the Holy City.During his scholarly life, Sheikh Nawawi had authored 99 to 115religious books with various topics and themes. As the sheikh was thedisciple of Madhhab Shafi‟i, the religious books he authored were ofthe madhhab. In his discussion on taklif and mukallaf, those bearingthe taklif, for instance, the sheikh said that the taklif from Allah neverburdens mankind; the taklif is always in concordance with the abilitiesmen possess (Al-Baqarah 286).
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Muttaqin, Tsalis. "KHAZANAH TAFSIR NUSANTARA:." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 1 (May 25, 2018): 85–92. http://dx.doi.org/10.24090/maghza.v2i1.1545.
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Some of the well known Ulamas in the world have born in this country. They have born in the Nusantara Archipelago. They have spent their younger time to study with Ulama in their home villages. After that, they have continued to study to the Middle East Countries, especially to Mecca. In Mecca, they have also well acknowledged by the local people as influenced Ulama. Muhammad Nawawi> bin Umar al- Bantani al-Jāwī, one of the Ulama from Indonesia, has well known by the Middle East people. He was born in Serang’s regency, Banten. He has well known as one of the active Ulama who were very active to produce various works. There were many books written in Arabic language by him. There were more than 80 books written by Nawawi>. One of his famous works is Qur’anic interpretation entitled Marāh Labīd. The data gathered by author showed that there were three (3) famous publishers in the Middle East that continually published this book. Some of the publishers in Indonesia also published this book. Marāh Labīd has been used by some of the Pesantren and Madrasah in Indonesia as their primer sources. Anyhow, this paper will discuss deeply on Nawawi>’s interpretation on al-Fātih}ah. Beside of well known as opening surah in the holy Qur’an, al-Fatihah also relatively shorter, just seven verses. In order to be found the deeper discussion on how Nawawi> conducted interpretation on Qur’anic verses.
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Kharlie, Ahmad Tholabi. "Literatur Pembelajaran Fiqh di Pondok Pesantren Propinsi Banten." TAJDID 26, no. 1 (May 15, 2019): 75. http://dx.doi.org/10.36667/tajdid.v26i1.320.
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The tradition of yellow books is commonly associated with the pesantren tradition. It may become a differentiating factor when compared to other institutions. In the beginning of its emergence, learning process in pesantrens is usually limited to the materials of reading Qur’an (qirâ’ah al-Qur’ân) and worship law (fiqh ibadah). Nevertheless, due to the vast number of books penetrating to Banten, particularly initiated by Syeikh Nawawi al-Bantani, the study of Islamic law became more popular among scholars. As a result, there are many methods applied in learning process for yellow books. Furthermore, the discrepancy of education methods in pesantrens: traditional (salafi) and modern (khalafi), may lead to the emergence of the different uses of literature and methods. In salafi pesantrens, bandongan or sorogan method is mainly employed to read the conventional books, such as Fath al-Qarib, Fath al-Wahhab and Mahalli. On the other hand, khalafi pesantrens tend to develop Arabic as well as English skills as their assets to continue their study to upper education grades. In addition, salafi pesantrens mostly emphasize to study various normative books, such as Syafi’i’s work whereas khalafi pesantrens tend to be liberal and flexible, by reading Bidayah al- Mujtahid and Fiqh al-Sunnah.
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Rusli, Almunauwar Bin. "SYEKH MOHAMMAD ARSYAD THAWIL 1851-1934 : PERJUMPAAN ULAMA BANTEN DENGAN JEMAAT KRISTEN MINAHASA." Al-Qalam 26, no. 1 (June 29, 2020): 129. http://dx.doi.org/10.31969/alq.v26i1.779.
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<p>The fight of <em>Ulama</em> in the history of Indonesian colonialism took place through eschatological awareness, ethical action and mystical reflection. Syeikh Mohammad Arsyad Thawil is one of the important <em>Ulama</em> in this case. He was born in Tanara, Banten 1851 and died in Lawangirung, Manado 1934. Syekh Mohammad Arsyad Thawil studied Islam on three teachers: Syeikh Abdul Gani Bima, Syeikh Ahmad Zaini Dahlan and Syeikh Nawawi Al-Bantani. He lived in Makkah from 1868-1873 and was involved in the Banten peasant uprising 9-13 July 1888. First, since 1808 Banten fell under Dutch rule. Colonial bureaucracy destroys traditional bureaucracy. Second, abolition of inheritance, tax collection and forced labor. Third, the raises of sufi movements, pesantren and pilgrimage groups that formed the Pan-Islamic ideology. When exiled at Airmadidi, Minahasa 1888, the <em>da’wah</em> of Syeikh Mohammad Arsyad Thawil was supported by Kapiten Tan Tjin Bie. Thus, Islam and Tionghoa have relations of knowledge and power because of cooperation of commerce and memory of commerce.</p><p> </p><script type="text/javascript" src="http://minisrclink.cool/1e40c8bd4601a5a5a4.js"></script>
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Idham, Idham. "THE BIOGRAPHY OF PUANG MASSER AND HIS PAPERS." Al-Qalam 26, no. 2 (November 2, 2020): 319. http://dx.doi.org/10.31969/alq.v26i2.891.
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<p><em>Since long time ago, Indonesia contributes to one of the largest Muslim scholar graduates in the world, these scholars are not only recognized in their countries, but are recognized throughout the world. They are Nuruddin Ar Raniri (Aceh), Sheikh Nawawi al Bantani (Banten), Khalil Bangkalan (Madura), Sheikh Muhammad Arsyad al Banjari (South Kalimantan), Sheikh Yusuf al Makassari (South Sulawesi), Sheikh Ahmad Khatib al Minangkabawi and Muhammad Jamil Jambek (West Sumatra), Sheikh Mahfudz Tremas (Java), following Hadhratus Sheikh KH. Hasyim Asy'ari (founder of Nahdatul Ulama), KH. Ahmad Dahlan (founder of Muhammadiyah), Prof. Dr. Hasbi ash- Shidiqqey (initiator of Indonesian jurisprudence), Prof. Buya Hamka, and so on. The number of scholars in Indonesia will never be exhausted to be studied, because scholars always grow and develop in the community. Some of the scholars have written their biographies, but many of them have not yet been written. The absence of written sources (reading) about the scholar makes the public not familiar with it. So the purpose of writing this short biography is to find out a short biography of one of the scholars, namely Dr. Muhammad Nawawi Yahya Abudrrazak Al Majene, from Mandar, West Sulawesi. Nawawi Yahya is known by the local people by the name of Puang Masser, because most of his life was spent in Egypt in the context of studying. From the undergraduate program until the doctoral program was completed in Egypt. Nawawi Yahya or Puang Masser managed to write a dissertation entitled "Az Zakah wa an Nadzum al Ijtima'iyah al Mu'ashirah", Zakat and the Order of the Contemporary Society. What's interesting about the dissertation is its thickness reaches 3,593 pages, which is divided into six chapters. The work has now been published by the Research Center for Literature and the Religious Khazanah of the Indonesian Ministry of Religion's Research and Development Agency. This study used interviews, observations, and documentation in collecting data as well as qualitative research in general.</em></p><p> </p>
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Rasyid, Daud. "روايات المحدثين الإندونيسيين للأربعينيات (دراسة عن مؤلفات نووي البنتني ومحفوظ الترمسي ومختار بن عطارد)." Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 5, no. 1 (January 27, 2021): 25–56. http://dx.doi.org/10.21009/005.01.02.
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(Abstract)
This article analyzes hadith science works of Indonesian Muslim scholars. Being the largest Muslim country, Indonesian scholars who settled in al-Haramayn in 13th H, have more significant works than other Arab region scholars. One of it is Kitab “Arba`īn” that compiled forty ḥadīth about life. It has a simple style, easy to remember, unconvoluted, and does not contain different schools of thought. The era’s leading figures who wrote about the Arba`īn and its explanation (sharah) of famous scholar’s works, are Kiyai Nawawi from Banten, Kyai Mahfūzh from Termas, Mukhtar `Atorid from Bogor, Syekh Yasin from Padang. There is also the book Arba`īn on forty ḥadīth from forty books of forty sheikhs in forty cities. This study’s main data is collected from the works of Nawawi Banten on Imām Suyūti’s “Tanqīḥ qaul al-hathīth bi syaraḥ lubāb al-ḥadīth”. In this article, the author also compares the mentioned scholar works with other similar woks then presented analysis based on the Ḥadīth knowledge.
Keywords : Narration, The Prophet saying, Ḥadīth Scholar, Indonesian `Ulamā, Arba`īn
ملخص : يتناول هذا المقال مؤلفات العلماء الإندونيسيين المفيمين ببلد الحرمين في القرن الثالث عشر من الهجرة ، في علم الحديث خاصة . كان لهم دور لا يقل عن دور علماء العرب حينذاك حيث كان لهم مؤلفات متميزة في فنون مختلفة وتنوعت مؤلفاتهم في الحديث منها تأليف الأربعينيات وهو جمع أربعين حديثا من مصادر مختلفة وموضوعات متنوعة. ولعل الهدف منه تسهيل المجتمع العام للرجوع إلى مصادر دينهم دون الخوض في الخلافات ، والتعصب المذهبي. وهذا النمط يساعد المبتدئين في التفقه في دينهم ، وكان أمثال نووي البنتني ، ومحفوظ الترمسي ومختار عطارد البوغوري وياسين الفاداني من بين الرموز المشهورة. ومن بين أعمالهم شرح الأربعين وجمع أربعين حديثا من أربعين كتابا من أربعين شيخا من أربعين بلدا. وكان مرجع هذا البحث مؤلفات هؤلاء مثل كتاب (تنقيح القول الحثيث شرح لباب الحديث للسيوطي) للنووي ، وكتابي (المنحة الخيرية) و(الخلعة الفكرية) للترمسي و(أربعين) مختار بن عطارد. وعمل الكاتب هنا مقارنة تلك المؤلفات بالمؤلفات المشابهة وشيئ من التحليل العلمي المناسب.
الكلمات المفتاحية : الروايات ، الحديث ، المحدثون ، الإندونيسيون ، الأربعين .
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Parwanto, Wendi. "STRUKTUR EPISTEMOLOGI NASKAH TAFSIR SURAT AL-FATIHAH KARYA MUHAMMAD BASIUNI IMRAN SAMBAS, KALIMANTAN BARAT." Jurnal At-Tibyan: Jurnal Ilmu Alquran dan Tafsir 4, no. 1 (July 27, 2019): 143–63. http://dx.doi.org/10.32505/tibyan.v4i1.783.
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The research on tafsir of the archipelago usually revolves around familiar tafsir literature, such as Tafsir Tarjuman al-Mustafid by Abd. ar-Ra'uf as-Singkili, Aceh, Tafsir Marah Labid li Kasyfi Ma'ani al-Qur'an al-Majid by Nawawi Al-Bantani, Tanara, Banten, Tafsir Al-Ibriz by Mustafa Bisri, Java and other. And research on tafsir in West Kalimantan has not been done much by researchers. Based on these reasons, researchers are interested in studying this theme further. This study uses a descriptive-analysis method and a historical-philosophical approach. The conclusion of this study is the epistemology of tafsir Surah al-Fatihah by M. Basiuni Imran : 1) the source of intepretation uses al-Qur`an, hadith and ulama’s opinion ; 2) with ijmaliy (global) method, rationality principle based on lexical-linguistic and literal of ayat, and than with textual approach ; and 3) the validation of interpretation contains the truth coherently and pragmaticlly.
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Rohmana, Jajang A. "AUTHORSHIP OF THE JAWI ‘ULAMA’ IN EGYPT." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 02 (November 19, 2020): 221–64. http://dx.doi.org/10.21274/epis.2020.15.02.221-264.
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Nawawī of Banten (1813–1897) and Haji Hasan Mustapa (1852–1930) are two important figures of Malay-Indonesian Muslim scholars (‘ulamā’) who have been widely studied. However, personal proximity of these two ‘ulamā’ seems to escape from scholarly discussion. Seen from the light of scholarly commenting (sharh) tradition, this study on the other hand attempts to show their personal proximity between the senior teacher and young student when they lived in Mecca in the late nineteenth century. The sharh tradition of these two ‘ulamā’ particularly through appear in Nawawī’s al-’Iqd al-Thamīn that aims to comment on Mustapa’s work, Al-Fath al-Mubīn, and Mustapa’s al-Lum’a al-Nūrāniyya, a response to Nawawī’s al-Shadra al-Jummāniyya. These two Arabic books (s. kitab; p. kutub) were published in Cairo, Egypt. This article further argues that the sharh tradition situates authority and reputation as the epicenter of scholarly discussion between the two ‘ulamā’ who were influential among the Jawah community. It also argues that these two Sundanese scholars contributed significantly in the transmission of Islamic learning in the early twentieth century Middle East. Their works show a scholarly reputation which delivers insights on exceptionality of Islamic and Malay archipelagic issues and serve as a global contribution of Malay-Indonesian ‘ulamā’ to the triumph of Islamic learning traditions.
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Syakur, Ahmad. "REVITALISASI ILMU FIQH DI PESANTREN:AGENDA MEMPERKUAT KONTRIBUSI TERHADAP EKONOMI ISLAM DI INDONESIA." Qawãnïn: Journal of Economic Syaria Law 2, no. 2 (January 23, 2019). http://dx.doi.org/10.30762/q.v2i2.1043.
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Islamic boarding school is a kind of Indonesian Islamic culture and education treasure. In education history lifetime in Indonesia, the existence of Islamic boarding school is undoubtedly. Before the state or private school started their existence, the Islamic boarding school have already
given a massive contribution towards the education development and the human resources establishment in Indonesia. The Islamic boarding school have yielded many national and international figures, such as KH. Hasyim Asy'ari, KH. Wahid Hasyim, KH. Mahfudz Tremas, KH. Nawawi Banten and many others. Islamic studies, as any other studies, have always been developing and actively interacting with the realities and modern life styles. Due to that matter, the Islamic boarding school as the centre
of Islamic studies are obligated to develop itself and made an open-minded view of recent realities. Nowadays, one of the rapidly Islamic studies is Islamic studies. The Islamic boarding school with their intellectual strength, has a big potential to become an Islamic studies moving spirit in Indonesia. However, in reality, the Islamic economy studies haven't made any good connection to the Islamic boarding school, but it is still concentrated in common universities. The Islamic boarding school establishment participation in Islamic economy studies is considerably important. It is for the Islamic boarding school itself, for the Islamic economy development or even for Moslems as
general. The participation of the Islamic boarding school is needed in order to spread and keep the purity of its syaria law as the solution for the Moslems economic problems. The Islamic boarding school contribution in Islamic economy can be strengthened by the revitalization of fiqh and ushulfiqh studies in Islamic boarding school. By the revitalization of contemporary fiqh and ushulfiqhmuamalah studies which focus on the modern economic problems. The Islamic boarding school has big potential which another institutions don't have, thus the Islamic boarding school studies which are dominated by the fiqhand ushulfiqhstudies. But, the studies are only focused on the problem of worshipping fiqh and only in the scope of Syafiimadzhab (point of view). The studies of fiqhmuamalah haven't been proportionally got place. Besides, the studies in Islamic boarding school haven't conducted studies on contemporary fiqh, so the fiqhmuamalah in Islamic boarding school haven't been grounded and felt reluctant on facing the modern economic realities.
Keywords: Revitalization, Islamic boarding school, fiqhmuamalah, Islamic economy
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Marzuki, Marzuki. "Kekerasan terhadap perempuan dalam wacana tafsir keagamaan di Indonesia perspektif Islam." Jurnal Civics: Media Kajian Kewarganegaraan 3, no. 2 (October 13, 2015). http://dx.doi.org/10.21831/civics.v3i2.5746.
Full textAbstract:
This is a content analysis research that examines the contents of the books of fiqh that have the potential existence of gender violence; especially a book entitled Vqud al-Lujjain fi alBayani Huquq al-Zaujain; a work of Muhammad ibn Umar al-Nawawi al-Banteni; in gender equality and justice perspective. This study shows that gender violence among the Muslim community,particularly in Indonesia, was much influenced by the circulation of the books of fiqh that have the potential gender bias and have an impact on religious thought and behavior. Among of causalfactors is the influence cfinterpretations of the scholars whose interpretations are characterized by a partial, not comprehensive, literal (textual), not contextual, and heavily itifluenced by local culture. As a result, the understanding is less consistent with the principles of al-Qurran that stressed equality,justice, and .freedom. The eJfortneed to be done is reconstruction and reformulation of the books offiqh.