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1
Alamsyah, Anas Amin. "Pola pemahaman agama Islam dan pengembangan kependidikan - Kontribusi Rasyid Ridha." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (April 18, 2017): 133. http://dx.doi.org/10.32616/tdb.v6.2.25.133-138.
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Rashid Rida is Muslim figures who have gait significant and substantial contribution in the process of reform in the Islamic world. His ideas are quite brilliant in fighting the Muslims to be able to rise from their setback. Reforming movement that does become more stable by giving conceptions about various aspects of science that became an important discourse at the time. After the proposed reforming ideas and concepts of the caliphate in view of Rashid Rida, it can be taken a couple of conclusions. In the field of religion, Rashid Rida calls on Muslims to re-understand and practice the teachings of Islam. In the field of education, Rashid Rida states that if Muslims want to move forward then they must accept the Western civilization is based on advances in science and technology. To take on Western civilization, Muslims should be through education in which science and technology are taught. In politics, Muslims must be able to enforce unity on dar same belief, namely the unity of Muslims. While in the field of the caliphate (the leadership), Rashid Rida advocated the establishment of the state in the form of Caliphate ruled by a caliph who held the answers to the advancement of religion and the world
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Alamsyah, Anas Amin. "Pola pemahaman agama Islam dan pengembangan kependidikan - Kontribusi Rasyid Ridha." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (April 18, 2017): 133. http://dx.doi.org/10.32616/tdb.v6i2.25.
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Rashid Rida is Muslim figures who have gait significant and substantial contribution in the process of reform in the Islamic world. His ideas are quite brilliant in fighting the Muslims to be able to rise from their setback. Reforming movement that does become more stable by giving conceptions about various aspects of science that became an important discourse at the time. After the proposed reforming ideas and concepts of the caliphate in view of Rashid Rida, it can be taken a couple of conclusions. In the field of religion, Rashid Rida calls on Muslims to re-understand and practice the teachings of Islam. In the field of education, Rashid Rida states that if Muslims want to move forward then they must accept the Western civilization is based on advances in science and technology. To take on Western civilization, Muslims should be through education in which science and technology are taught. In politics, Muslims must be able to enforce unity on dar same belief, namely the unity of Muslims. While in the field of the caliphate (the leadership), Rashid Rida advocated the establishment of the state in the form of Caliphate ruled by a caliph who held the answers to the advancement of religion and the world
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Shavit, Uriya. "Zionism as told by Rashid Rida." Journal of Israeli History 34, no. 1 (January 2, 2015): 23–44. http://dx.doi.org/10.1080/13531042.2015.1005807.
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Amir, Ahmad nabil. "The Influence of Abduh’s Principle On Rashid Rida." Minhaj: Jurnal Ilmu Syariah 1, no. 2 (July 1, 2020): 119–48. http://dx.doi.org/10.52431/minhaj.v1i2.266.
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This paper analyze the influence of Muhammad ‘Abduh on his chief disciple, Muhammad Rashid Rida. Rida was the leading advocate of Abduh’s rational principle and modern ideas through his writing in Tafsir al-Manar (The Manar Commentary) and Tarikh al-Ustadh al-Imam Muhammad Abduh (Biography of Muhammad Abduh). Tafsir al-Manar is a Qur’anic exegesis based on rational approach outlined by Muhammad ‘Abduh and the Tarikh is a comprehensive biography of the life and works of Muhammad Abduh printed in three volumes that significantly documented Abduh’s lasting influence and legacy in modern Egypt. Rida continued to resolutely champion the ideas of reform through Majallat al-Manar (al-Manar Journal) that highly reverberated Abduh’s principles and remarkably claimed extensive influence in contemporary Islamic world.
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Mohamed, Norahida, and Mohamad Zaidin Mat@Mohamad. "Islah Sebagai Pendekatan Pembangunan Masyarakat: Kajian Terhadap Pemikiran Muhammad Rashid Rida." Sains Insani 2, no. 2 (September 2, 2017): 98–105. http://dx.doi.org/10.33102/sainsinsani.vol2no2.42.
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This paper discussed the Muhammad Rashid Rida’s Islah thought in developing the Muslims community. The objective of this paper is to identify the concept of ‘Islah’ according to Islamic perspective generally based on his based on his Islamic, realistic and futuristic thought. This paper generally explains the concept of ‘Islah’ based on Islamic perspective, background and Muhammad Rashid Rida’s thought on the weakness factors in Muslim society as an approach to overcome the problem faced by Muslim. This study on Muhammad Rashid Rida is important to see the suitability the concept of ‘Islah’ as an approach in developing the Muslim community based on the reality of ummah nowadays.This study using qualitative approach through content analysis to examine and analyze data from primary and secondary sources. The data collected from various sources will be filtered and sorted before analyzed by using the deductive method. The paper found that the concept of reformation brought by this scholar in solving the problems faced by Muslim is relevant to the situation today. This study also found that all parties including the government, citizens, and intellectuals should play a significant role in solving the problems facing by the Muslims.
Keywords: Islah; society; thought; development
ABSTRAK: Makalah ini mengupas tentang pemikiran islah Muhammad Rashid Rida dalam membangunkan masyarakat Islam. Objektif makalah ini adalah untuk mengenal pasti konsep islah menurut persektif Islam secara umum huraian konsep tersebut berdasarkan pemikiran beliau yang islamik, realistik dan futuristik. Makalah ini secara umumnya menyentuh mengenai konsep islah menurut perspektif Islam, latar belakang dan pemikiran Muhammad Rashid tentang faktor-faktor kelemahan umat Islam serta bagaimana islah dijadikan sebagai pendekatan dalam menangani permasalahan yang sedang dihadapi oleh umat Islam. Kajian terhadap pemikiran Muhammad Rashid Rida penting untuk melihat kesesuaian konsep islah yang dikemukakannya sebagai pendekatan dalam membangunkan masyarakat Islam berdasarkan realiti ummah pada hari ini. Penulisan ini menggunakan pendekatan kualitatif melalui analisis kandungan bagi meneliti dan menganalisis data-data daripada sumber primer dan sekunder. Data-data yang dikumpulkan daripada pelbagai sumber akan disaring dan disusun sebelum dianalisis menggunakan metode deduktif. Makalah ini mendapati, konsep islah yang dibawa oleh tokoh kajian ini bagi menangani permasalahan umat Islam adalah releven dengan situasi ummah pada hari ini. Kajian ini juga mendapati, semua pihak seperti kerajaan, rakyat, dan para cendekiawan perlu memainkan peranan yang signifikan bagi menyelesaikan permasalahan yang melanda umat Islam.
Kata kunci: Islah; Masyarakat; Pemikiran; Kelemahan; Pembangunan
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Mukhetdinov, D. V. "THE PROBLEM OF UNIVERSAL SALVATION IN THE TEACHING OF RASHID RIDA." RUDN Journal of Philosophy 23, no. 1 (December 15, 2019): 32–45. http://dx.doi.org/10.22363/2313-2302-2019-23-1-32-45.
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The problem of salvation of non-Muslims is a crucial element in the discourse of Islamic modernism. It was no less important for such Islamic thinkers of the classical period as Ibn Qayyim al-Jawziyya and Abu Ḥamid al-Ġazali. The attention of the author of the present paper focuses on understanding the problem of salvation in the teaching of Muhammad Rashid Rida, who was one of the key participants in the modernist movement in Islam. Being a representative of “intellectual salafism”, Rashid Rida proposes a solution for the issue of salvation that comes as an alternative for traditionalist views predominating in Sunni Islam. The present paper serves to prove that Rida’s quite peculiar solution is deeply rooted in Islamic tradition. In particular, it relates to viewpoints of al-Jawziyya and al-Ġazali, which deflect from mainstream. Similar to many other Islamic modernists (we can consider as part of them proponents of Jadidism, such as M. Bigiev, Z. Kamali, R. Fahreddin and others), the main although not the only argument of Rida is based on the Quranic idea of all-embracing Divine grace. In his analysis of Rida’s position, the author notes that the former does not lean towards the liberal variant of Islamic reformism that supposes religious pluralism as one of its basic ideas. Advocating the superiority of Muhammad’s message, the Egyptian thinker adhered to a specific form of soteriological inclusivism that differs from religious pluralism. According to Rida, the main criterion for one’s salvation is whether one was touched upon by undistorted Islamic message or not. Rida was convinced that Gehenna only awaits those non-Muslims who received undistorted Islamic message, clearly understood its Divine source and thenintentionally rejected it. But even they may be redeemed, as God is not obligated to act on his declared threat.
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Amir, Ahmad Nabil. "Muhammad Abduh and His Epistemology of Reform: Its Essential Impact on Rashid Rida." HERMENEUTIK 15, no. 1 (June 17, 2021): 61. http://dx.doi.org/10.21043/hermeneutik.v15i1.8517.
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<p>This paper analyze the influence of Muhammad ‘Abduh on his chief disciple, Muhammad Rashid Rida. Rida was the leading advocate of Abduh’s rational principle and modern ideas through his writing in <em>Tafsir al-Manar</em> (<em>The Manar Commentary</em>) and <em>Tarikh al-Ustadh al-Imam Muhammad Abduh</em> (<em>Biography of Muhammad Abduh</em>). <em>Tafsir al-Manar</em> is a Qur’anic exegesis based on rational approach outlined by Muhammad ‘Abduh and the <em>Tarikh</em> is a comprehensive biography of the life and works of Muhammad Abduh printed in three volumes that significantly documented Abduh’s lasting influence and legacy in modern Egypt. Rida continued to resolutely champion the ideas of reform through <em>Majallat al-Manar</em> (<em>al-Manar Journal</em>) that highly reverberated Abduh’s principles and remarkably claimed extensive influence in contemporary Islamic world.</p>
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Mohamed, Norahida. "[Muhammad Basiuni Imran: His Role in Propagating The Superiority of Islam in Sambas, West Kalimantan] Muhammad Basiuni Imran: Peranannya dalam Menegakkan Syiar Islam di Sambas, Kalimantan Barat." Jurnal Islam dan Masyarakat Kontemporari 22, no. 1 (June 10, 2021): 83–97. http://dx.doi.org/10.37231/jimk.2021.22.1.548.
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Religious scholars in the Malay World play a crucial role in propagating the greatness of Islam and socially transforming the Malay community in the region. Their contributions in the religious, educational, political, and social fields have brought immense impacts towards civilizational excellence. One such scholar who contributed enormously to the Malay world, especially in West Kalimantan, is Muhammad Basiuni Imran. He became known to the people of the Archipelago when he often asked questions to the al-Manar magazine published by his teacher, Muhammad Rashid Rida. Thus, this paper aims to explain his life background, education, and relationship with Muhammad Rashid Rida. His role in resolving issues concerning Friday prayers and talkin and his dakwah activities in Sambas are also discussed. This qualitative study used the biographical study design. Research data were obtained from written documents including books, journals, manuscripts, conference articles, and theses. Data were also obtained through interviews and observations conducted in Sambas, West Kalimantan. Results show that Muhammad Basiuni Imran used a realistic approach in accordance with the customs and situation of the West Kalimantan community, especially in Sambas, in resolving religious issues. His role in strengthening the Islamic dakwah is evidenced by the Islamisation of the Dayaks in Sambas. This study is expected to elevate the position of scholars and Muhammad Basiuni Imran’s contribution to the ummah’s development. In addition, this paper will enrich the written materials on Islamic prominent figures and reform movements in the Malay realm.
Keywords: Muhammad Basiuni Imran, West Kalimantan, Islamic Growth
Abstrak
Para ulama di Alam Melayu memainkan peranan penting dalam perkembangan syiar agama Islam dan transformasi sosial masyarakat Melayu di rantau ini. Sumbangan mereka yang meliputi bidang agama, pendidikan, politik, sosial dan lain-lain memberikan kesan yang besar ke arah kecemerlangan ketamadunan. Salah seorang ulama yang memberikan sumbangan besar kepada Alam Melayu khususnya di Kalimantan Barat ialah Muhammad Basiuni Imran. Nama beliau mula dikenali oleh masyarakat Nusantara apabila sering mengemukakan persoalan kepada majalah al-Manar yang diterbitkan oleh guru beliau, Muhammad Rashid Rida. Justeru, makalah ini bertujuan menjelaskan latar belakang kehidupan, pendidikan serta hubungan beliau dengan Muhammad Rashid Rida. Turut dibincangkan ialah peranan beliau dalam menyelesaikan isu berkaitan solat Jumaat dan talkin serta kegiatan dakwah yang dijalankan di Sambas. Kajian ini bersifat kualitatif dengan menggunakan reka bentuk kajian biografi. Data kajian diperoleh melalui dokumen bertulis seperti buku, jurnal, manuskrip, artikel persidangan, tesis dan sebagainya. Data juga diperoleh melalui temu bual dan pemerhatian yang dijalankan di Sambas, Kalimantan Barat. Hasil kajian mendapati Muhammad Basiuni Imran telah menggunakan pendekatan yang realistik dan sesuai dengan adat dan situasi masyarakat di Kalimantan Barat khususnya di Sambas dalam menyelesaikan isu-isu agama. Peranan Muhammad Basiuni Imran dalam memperkasakan dakwah Islamiah pula dapat dilihat melalui pengislaman kaum Dayak di Sambas. Kajian ini diharapkan dapat memartabatkan ulama dan sumbangan Muhammad Basiuni Imran terhadap pembangunan ummah. Selain itu, penulisan ini akan memperkayakan lagi bahan-bahan penulisan berkaitan tokoh dan gerakan pembaharuan Islam di Alam Melayu.
Kata kunci: Muhammad Basiuni Imran, Kalimantan Barat, Perkembangan Islam
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Wood, Simon A. "Researching "The Scripture of the Other": Niqula Ghabriyal's Researches of the Mujtahids and Rashid Rida's Rejoinder." Comparative Islamic Studies 6, no. 1-2 (December 29, 2011): 181–216. http://dx.doi.org/10.1558/cis.v6i1-2.181.
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This paper discusses a Christian-Muslim debate taking place in Egypt early last century. It examines its protagonists’ deployment of scripture as they evaluated “the religion of the other” and upheld their own. The Christian protagonist is Niqula Ghabriyal, author of Abhath al-Mujtahidin fi al-Khilaf bayn al-Nasara wa al-Muslimin (Researches of the Mujtahids on Christian-Muslim Disputation), published in 1901. Ghabriyal deploys the Quran to uphold the veracity of the Bible and hence the soundness of Christian doctrine. In addition, he rebuts Muslim readings of biblical texts. Upon these bases, he calls for Muslim conversion to Christianity. His approach finds analogs in various missionary publications dating from the late nineteenth and early twentieth centuries. The Muslim protagonist is Rashid Rida, who publicly challenged Christian critics of Islam. Beginning in 1901, Rida published a series of articles in his journal al-Manar in response to works critical of Islam, including Ghabriyal’s book. In 1905, Rida published sixteen articles as a separate book, Shubuhat al-Nasara wa Hujaj al-Islam (The Criticisms of the Christians and the Proofs of Islam). This paper examines the arguments developed by Ghabriyal and Rida as they sought to persuade Muslims of the merits of their views. The specification of the Muslim audience is pertinent. The debate was framed by a general notion of Western progress relative to Muslim backwardness. From the perspective of colonial administrators, Western evangelists, and like-minded Arab Christians, Islam was a barrier to progress. This was to be overcome, amongst other means, by conversion to Christianity, the call to which was often accompanied by discussions of Islam’s defects. These frequently draw on the Bible and Quran and, in Ghabriyal’s case, classical and modern Islamic scholarship. From this angle, the debate may appear to be a case of Christian proselytization met by Muslim resistance. Yet in Rida’s view there was something further at play. He felt that evangelism disingenuously if not hypocritically packaged a different agenda. Rather than Muslim conversion to Christianity, he felt that the ultimate Christian goal was to alienate Muslims from a general religious disposition. In resisting that, Rida would establish Islam’s rational character and contrast it with what he found to be the inherent irrationality of traditional Christian doctrine.
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bin Abdullah, Mustaffa, Abdul Karim bin Ali, and Sedek bin Ariffin. "Revival Thought of Sarfraz Khan in “Muslim Reformist Political Thought, Revivalist, Modernists and Free Will” in Accordance to the Framework of Egyptian Exegetes’ Thoughts (Pemikiran Pembaharuan Sarfraz Khan dalam “Muslim Reformist Political Thought, Revivalists, Modernists and Free Will” Menurut Wacana Pemikiran Mufassir Mesir)." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 14, no. 1 (May 24, 2016): 74–88. http://dx.doi.org/10.1163/22321969-12340032.
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This article discusses the reformist thoughts of Sarfraz Khan as reflected in his ideas about revivalism, modernism and free will and are compared with the Egyptian exegetes’ thoughts of Muhammad Abduh and Muhammad Rashid Rida. Their thoughts are analysed comparatively in order to highlight differences and to measure the degree of their agreement with the established methods of prominent scholars. Two issues have been selected, i.e. Khan’s view of enabling other than Arabic language in observing the prayers, and the issue of predetermination. This study shows that reformist thoughts associated to Khan are in disagreement with Egyptian exegetes’ thoughts and those who are in line with them.
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Dawn, C. Ernest. "The Formation of Pan-Arab Ideology in the Interwar Years." International Journal of Middle East Studies 20, no. 1 (February 1988): 67–91. http://dx.doi.org/10.1017/s0020743800057512.
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Arab nationalism arose as an opposition movement in Ottoman Syria, Palestine, and Iraq around the turn of the century. It remained a minority movement until the Ottoman collapse in 1918, but after the Ottoman defeat it became the overwhelmingly dominant movement in these territories where, except for some Lebanese, all successful politicians were Arab nationalists during the interwar years. Just what Arab nationalism meant to its proponents at the time, however, has been difficult to determine. The period only dimly figures in studies of Arab nationalism. Full studies have been devoted to survivors from the past, Rashid Rida⊃ and Shakib Arsian, to Sati⊂ al-Husri (al-Husari), a relative newcomer whose greatest prominence was to be in the 1940s and 1950s, and to the Muslim Brothers, who arrived on the scene even later, whose influence was to lie in the future, and who, like Rida⊃, were not considered to be primarily Arab nationalists. Otherwise, hardly a scant handful of pre-World War II Arab nationalist writers, and these from the late 1930s, receive even casual mention.
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Womack, Deanna Ferree. "The Authenticity and Authority of Islam." Social Sciences and Missions 28, no. 1-2 (2015): 89–115. http://dx.doi.org/10.1163/18748945-02801005.
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This paper examines the concept of Islamic authority in relation to early twentieth-century Protestant missionary writings on Islam and Muhammad Rashid Rida’s commentaries on mission publications in his Cairo-based journal, al-Manar. While Rida’s Salafi reformism has been the subject of much discussion, scholars have given little attention to the content of the missionary writings Rida engaged. Treatments of Rida’s work have also neglected to address the vision of Islamic authority that emerges from his responses to Christian polemics. This paper gives both subjects further consideration as it discusses Protestant missionary approaches to Islam, examines Rida’s writings on Christianity, and assesses his response to a widely circulated article on Islam by Temple Gairdner, a prominent British missionary with the Church Missionary Society in Egypt.
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Md Isa, Muhammad Yusry Affandy. "Konsep Umum Rahmat Terhadap Alam Sekitar Menurut Perspektif Pentafsiran Al-Ra’yi." Maʿālim al-Qurʾān wa al-Sunnah 15 (November 1, 2019): 1–11. http://dx.doi.org/10.33102/jmqs.v15i0.202.
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One of the fundamental principles of Islamic legislation is mercy pertaining to the environment as contained in al-Qur’an al-Karim. In this paper, the concept of mercy to the environment is derived from two exegetes’ discourses that are Rashid Rida (d. 1935CE) and Sayyid Qutb (d. 1966). The objective of this paper is to expose the views of these two prominent figures which focus on environmental texts. The interpretations based upon al-ra’yi (rational) approach will lead to increase the understanding of current needs as well as the emphasis of auxiliary sciences in environmental conservation issues. The study is significance in determining the concept of mercy according to exegetes from outside of al-ma’thur (interpretation based on tradition or text) framework. Critically, the pursuit of environmental preservation is accomplished through the appreciation of rational exegetes’ approaches. In analyzing data, this study employs the deductive method and descriptive methods in applying the concept of environmental mercy from Rashid Rida’s Tafsir al-Manar and Sayyid Qutb’s Fi Zilal al-Qur’an. Through the Quranic verses of environmental preservation, this study demonstrates that the notion of environmental preservation is emphasized by Rashid Reda and Sayyid Qutb with the obligation of all parties to execute. Although the period and background of exegetes are different, the similarity of their global interpretations suggest more mechanism are made for the environmental awareness. The most important conclusion is the concept of mercy contained in the Quranic verses can be interpreted and appreciated with the struggle of the environmental movement. This understanding of al-ra’yi interpretation give insight into Muslim scholars’ exposition and demonstrate that their intellectual capacity is far-reaching and develops a conclusive concept for universal humanity.
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Willis, John. "Debating the Caliphate: Islam and Nation in the Work of Rashid Rida and Abul Kalam Azad." International History Review 32, no. 4 (December 2010): 711–32. http://dx.doi.org/10.1080/07075332.2010.534609.
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Al Omari, Nayel Musa Shaker. "Rashid Rida’s Efforts in Calling for Muslim Unity and Political Reform." Journal of Islam in Asia (E-ISSN: 2289-8077) 6, no. 1 (September 2, 2009): 149–89. http://dx.doi.org/10.31436/jia.v6i1.61.
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This paper is an attempt to cover some aspects of MuÍammad RashÊd RiÌÉ's role in political and religious reform during the first half of the twentieth century. It endeavours to answer enquiries regarding the degree of his involvement in political thought as well as in the vital historical transformations that the Islamic world was undergoing during that period. The writer has chosen RiÌÉ as the subject of the present discussion because he is considered one of those reformers whose call for reform and Muslim unity was envisioned within the framework of the Islamic caliphate under the guidance of the values and goals of the Holy Qur’Én. In addition, in his book ØaÍwat al-Rajul al-MarÊÌ wa al SulÏÉn ÑAbd al-×amÊd al-ThÉnÊ wa al-KhilÉfah al-IslÉmiyyah (1984), Muwaffaq BanÊ al-Marjah claimed Rida was influenced by Masoniry. This paper proves that he was not influenced by the Masonic and colonialist ideas that were widespread during that period and which were adopted by some reformers. These ideas called for abolishing and dividing the Ottoman caliphate and establishing a new one. In his discussion, the writer shall briefly address RiÌÉ’s educational and political role and his stance toward al-Azhar and the translation of the Holy Qur’Én. Brief discussion shall also be made of RiÌÉ’s role in promoting reform and unity through al-ManÉr Journal, his stance toward the removal of Sultan ÑAbd al-×amÊd, political conditions of his era and his stance toward the Ottoman authority (1898-1909) as well as his stance against the nationalists (1911-1912).
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Nelli, Jumni. "MISTERI NAFS AL-WAHIDAH DALAM ALQUR’AN." Marwah: Jurnal Perempuan, Agama dan Jender 9, no. 1 (June 2, 2010): 93. http://dx.doi.org/10.24014/marwah.v9i1.474.
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This paper discusses the creation of woman in the Quran that can be identified by clear principles of the Quran about woman. In the Quran it is not found the verses in detail to tell the origins of woman's events. The only paragraph that suggests the origin of the woman's event is Surat an-Nisa (4:1) . The mufassirs still have different opinion, who exactly is meant by "a single self" (nafs al-wahidah) in that verse. There is a difficulty in understanding the story of the origins of human creation in the Quran as there is stepping or something missing link in these stories. The Quran does not explain in sequence from A to Z, but the jump from A to X and Z. What happens between A and X or Z is not explained. Muhammad Rashid Rida in Tafseer al-Mannar opinion that women were created from Adam's rib .is influenced by the Book of the Old Testament or also known as Israiliyat news
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Kamali, Mohammad Hashim. "Salafism, Wahhabism and Radical Islam." ICR Journal 7, no. 4 (October 15, 2016): 542–44. http://dx.doi.org/10.52282/icr.v7i4.234.
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Although the term ‘Salafism’ has sometimes been applied to certain nineteenth to twentieth-century Islamic modernist thinkers, including the Egyptian Grand Mufti Mohammad ‘Abduh (d.1905) and Rashid Rida (d.1935), Salafism actually takes its origins from Ibn Taymiyyah’s (d.728/1328) essentially deconstructionist stance towards Islam’s scholastic legacy. In essence, Ibn Taymiyyah maintained that any position or ruling issued by a madhhab should be considered circumspect and unacceptable if not directly supported by a hadith text. On this basis, he denounced a number of common religious practices as ‘pernicious innovations’ (bid’ah) because they could not be traced to the hadith. Instead, he called for a return to what he believed to be the norms of the first two or three generations of Muslims - that is, to the norms of the al-salaf al-salih (‘righteous forebears’), hence the word ‘Salafi’. Ibn Taymiyyah believed that every apparent conflict between the Qur’an and Sunnah had been resolved either in the hadith or by a statement from the Salaf, effectively making the Qur’an completely subject to them.
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Ahmad, Nadzrah, Sohirin M. Solihin, and Ahmad Nabil Amir. "[Fiqh Issues in Tafsir Al-Qur’an Al-Karim by Al-Ustaz H. A. Halim Hasan, H. Zainal Arifin Abbas and Abdul Rahim Haitami] Isu-Isu Fiqh dalam Tafsir Al-Qur’an Al-Karim Karangan Al-Ustaz H. A. Halim Hasan, H. Zainal Arifin Abbas dan Abdul Rahim Haitami." Jurnal Islam dan Masyarakat Kontemporari 17, no. 1 (May 31, 2018): 1–14. http://dx.doi.org/10.37231/jimk.2018.17.1.258.
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This paper discusses issues of Islamic jurisprudence (fiqh) 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. The work was based on major classical works of Shafi‘ites school of jurisprudence that dominated the discussion and exponentially derived its rules from its major jurists and exegetes, such as Sayid Muhammad Rashid Rida and Syaikh Muhammad Abduh, Tantawi Jawhari, al-Tabari, al-Qurtubi and Ibn Kathir. The research was mainly descriptive and analytical in its framework. It uses content analysis, and library research to investigate and analyze approaches and juristic views expounded by the exegetes. The finding concludes that the exegetes developed dynamic and moderate and inclusive approach to analyze the issues of Islamic jurisprudence that addressed the plural and diverse society in Indonesia and realized the juristic ideas of maqasid (the higher objectives of Islamic law) in the development and reform of Islam in modern times.Key words: Tafsir al-Qur’an al-Karim, H. A. Halim Hasan, issue, Islamic jurisprudence
Kertas ini menganalisis secara ringkas tentang corak pentafsiran fiqh dalam Tafsir al-Qur’an al-Karim, yang dikerjakan oleh tiga orang ulama tafsir dari Sumatera Utara; Abdul Halim Hassan, Zainal Arifin Abbas dan Abdul Rahim Haitami. Usaha pentafsiran dan penulisannya dilatarbelakangi oleh kekuatan pengaruh mazhab Syafi‘i yang tersebar dan dipegang oleh masyarakat Islam di Nusantara. Ia banyak mengambil fatwa-fatwa ulama dan ijma‘fuqaha dalam pentafsiran ayat-ayat al-Qur’an. Pentafsirannya menampakkan aliran hukum dan corak fiqh yang ketara dalam perbahasan dan pentarjihan fiqh dan perumusan hukum syar‘i. Pandangan-pandangan fiqh yang muktabar diangkat dari karya-karya tafsir klasik dan moden seperti Tafsir al-Manar oleh Sayid Muhammad Rashid Rida dan Syaikh Muhammad Abduh, Tafsir al-Jawahir oleh Tantawi Jawhari, Tafsir al-Tabari, al-Qurtubi dan Ibn Kathir. Reka bentuk kajian adalah berasaskan kajian kepustakaan menggunakan analisis kandungan. Metode kajian bersifat deskriptif dan analitis dengan memaparkan pandangan dan manhaj hukum yang dibentangkan dalam tafsir ini. Hasil kajian mendapati para pentafsir kitab berusaha membawakan tafsiran mazhab yang seimbang, dan merumuskan pandangan fiqh yang moderate dan inklusif yang meraikan konteks masyarakat Islam yang rencam dan plural di Nusantara.
Kata kunci: Tafsir al-Qur’an al-Karim, H. A. Halim Hasan, isu, fiqh
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Burhani, Ahmad Najib. "Sectarian Translation of the Qur’an in Indonesia: The Case of the Ahmadiyya." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 1. http://dx.doi.org/10.14421/ajis.2015.532.1-32.
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Ahmadiyya’s translations of the Quran have some distinctive characteristics compared to the translations from Sunni Muslims. However, these translations, particularly Soedowo-Dutch translation of Muhammad Ali’s The Holy Quran, have been influential in Indonesian Sunni community in the first half of the 20th century. Against the opposition from the Muhammadiyah and the fatwa from Muhammad Rashid Rida of Egypt, which prohibited the use of Ahmadiyya’s translation, the Soedewo-Dutch translation was widely used by Dutch-educated intelligentsia as a main source to know about Islam. This article specifically answers the following questions: Why did Ahmadiyya’s translations of the Quran have a significant place in Indonesia? What was the appeal of these translations to Indonesian intelligentsia? What is the contribution of these translations to the study of the Quran in this country? This paper argues that the success of Ahmadiyya’s translation, particularly the Dutch version, during the revolution era is based on three reasons: language (Dutch is the language of intelligentsia), content (which fit with the need of intelligentsia who seek a harmonious understanding between religie and wetenschap), and form (the only available rendering of the Quran in modern form of publication). In the context of ideology, the reception of Muslim intelligentsia was mainly for their contribution in defending Islam against the penetration of Christian mission and the coming of anti-religion ideologies, particularly materialism and atheism, by strongly challenging their doctrines. <br />[Terjemah al-Quran versi Ahmadiyah memiliki beberapa karakteristik yang berbeda jika dibandingkan dengan terjemah versi Islam sunni pada umumnya. Namun demikian, terjemah seperti di atas, khususnya terjemah al-Quran dalam bahasa Belanda --yang dialih-bahasakan dari The Holy Qur’ān karya Muhammad Ali oleh Soedowo-- cukup berpengaruh di masyarakat muslim Indonesia pada paruh pertama abad ke-20. Bertentagan dengan fatwa dari Muhammadiyah maupun dari Muhammad Rashid Rida yang melarang penggunaan terjemah versi Ahmadiyyah, terjemha Soedewo ini justru menjadi rujukan bagi kalangan terdidik untuk memahami Islam. Tulisan ini secara khusus menjawab pertanyaan: mengapa terjemah al-Quran versi Ahmadiyyah ini cukup berpengaruh di Indonesia, apa yang menarik dari tterjemah ini bagi mereka, serta apa sumbangan pemikiran terjemah ini pada perkembangan keilmuan al-Quran di negeri ini. Menurut penulis, terjemah versi Ahmadiyyah, khususnya yang berbahasa Belanda, mengalami kesuksesan pada masa revolusi dipengaruhi oleh tiga hal: (1) bahasa Belanda yyang dipakai adalah bahasa kalangan terdidik, (2) isinya sesuai dengan kebutuhan kalangan terpelajar yang ingin mencari pemahaman yang harmonis antara agama dan ilmu pengetahuan, dan (3) terjemah ini merupakan satu-satunya bentuk publikasi modern dari terjemah al-Quran yang ada pada masa itu. Dalam konteks ideologi, penerimaan kaum intelektual ini terutama terkait dengan upaya perlawanan Islam terhadap tekanan misi Kristen dan masuknya ideologi-ideologi anti agama, khususnya materialisme dan atheisme.]
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Burhani, Ahmad Najib. "Sectarian Translation of the Qur’an in Indonesia: The Case of the Ahmadiyya." Al-Jami'ah: Journal of Islamic Studies 53, no. 2 (December 10, 2015): 251. http://dx.doi.org/10.14421/ajis.2015.532.251-282.
Full textAbstract:
Ahmadiyya’s translations of the Quran have some distinctive characteristics compared to the translations from Sunni Muslims. However, these translations, particularly Soedowo-Dutch translation of Muhammad Ali’s The Holy Quran, have been influential in Indonesian Sunni community in the first half of the 20th century. Against the opposition from the Muhammadiyah and the fatwa from Muhammad Rashid Rida of Egypt, which prohibited the use of Ahmadiyya’s translation, the Soedewo-Dutch translation was widely used by Dutch-educated intelligentsia as a main source to know about Islam. This article specifically answers the following questions: Why did Ahmadiyya’s translations of the Quran have a significant place in Indonesia? What was the appeal of these translations to Indonesian intelligentsia? What is the contribution of these translations to the study of the Quran in this country? This paper argues that the success of Ahmadiyya’s translation, particularly the Dutch version, during the revolution era is based on three reasons: language (Dutch is the language of intelligentsia), content (which fit with the need of intelligentsia who seek a harmonious understanding between religie and wetenschap), and form (the only available rendering of the Quran in modern form of publication). In the context of ideology, the reception of Muslim intelligentsia was mainly for their contribution in defending Islam against the penetration of Christian mission and the coming of anti-religion ideologies, particularly materialism and atheism, by strongly challenging their doctrines. <br />[Terjemah al-Quran versi Ahmadiyah memiliki beberapa karakteristik yang berbeda jika dibandingkan dengan terjemah versi Islam sunni pada umumnya. Namun demikian, terjemah seperti di atas, khususnya terjemah al-Quran dalam bahasa Belanda --yang dialih-bahasakan dari The Holy Qur’ān karya Muhammad Ali oleh Soedowo-- cukup berpengaruh di masyarakat muslim Indonesia pada paruh pertama abad ke-20. Bertentagan dengan fatwa dari Muhammadiyah maupun dari Muhammad Rashid Rida yang melarang penggunaan terjemah versi Ahmadiyyah, terjemha Soedewo ini justru menjadi rujukan bagi kalangan terdidik untuk memahami Islam. Tulisan ini secara khusus menjawab pertanyaan: mengapa terjemah al-Quran versi Ahmadiyyah ini cukup berpengaruh di Indonesia, apa yang menarik dari tterjemah ini bagi mereka, serta apa sumbangan pemikiran terjemah ini pada perkembangan keilmuan al-Quran di negeri ini. Menurut penulis, terjemah versi Ahmadiyyah, khususnya yang berbahasa Belanda, mengalami kesuksesan pada masa revolusi dipengaruhi oleh tiga hal: (1) bahasa Belanda yyang dipakai adalah bahasa kalangan terdidik, (2) isinya sesuai dengan kebutuhan kalangan terpelajar yang ingin mencari pemahaman yang harmonis antara agama dan ilmu pengetahuan, dan (3) terjemah ini merupakan satu-satunya bentuk publikasi modern dari terjemah al-Quran yang ada pada masa itu. Dalam konteks ideologi, penerimaan kaum intelektual ini terutama terkait dengan upaya perlawanan Islam terhadap tekanan misi Kristen dan masuknya ideologi-ideologi anti agama, khususnya materialisme dan atheisme.]
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Tauber, Eliezer. "Three approaches, one idea: religion and state in the thought of ‘Abd Al‐Rahman Al‐Kawakibi, Najib ‘Azuri and Rashid Rida." British Journal of Middle Eastern Studies 21, no. 2 (January 1994): 190–98. http://dx.doi.org/10.1080/13530199408705599.
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Wilson, M. Brett. "THE FIRST TRANSLATIONS OF THE QURʾAN IN MODERN TURKEY (1924–38)." International Journal of Middle East Studies 41, no. 3 (August 2009): 419–35. http://dx.doi.org/10.1017/s0020743809091132.
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The debut of Turkish-language translations of the Qurʾan in the newly founded Republic of Turkey sparked lively debates over whether Qurʾan translation was possible or desirable, who should engage in interpretation of the text, and what characteristics a Turkish-language rendering of the Qurʾan should have. Whereas the abolition of the Islamic caliphate, closure of themedreses, and prohibition of the Sufi orders have received considerable attention in histories of early republican Turkey, the state-sponsored translation of the Qurʾan into Turkish remains both neglected and misunderstood. Muhammad Rashid Rida, who was highly influential in shaping opinion in the Muslim world, portrayed the state-sponsored project as a long-term plot to displace the Arabic Qurʾan. Other accounts misrepresent the involvement of President Mustafa Kemal (Atatürk) in the promotion of Qurʾan translation by anachronistically suggesting that he sparked the initiative and led a “campaign” in support of it. Mustafa Kemal had no hand in the composition of Turkish Qurʾan translations published in 1924, other than helping create the political context in which they could be published. Their composition began well before the foundation of the Turkish republic, and their inspiration emerged from the intellectual milieu of the late Ottoman public sphere.
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Abu Sulayman, AbdulHamid. "Culture, Science, and Technology." American Journal of Islam and Society 19, no. 3 (July 1, 2002): 79–89. http://dx.doi.org/10.35632/ajis.v19i3.1922.
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The Case The Ummah was built on the foundation of tawhid, istikhla! the pursuit of knowledge, and personal and communal responsibility. Although it was once a leading creator of and contributor to human civilization, over the last few centuries it has become weak and backward to the point of crisis. The awareness of the Ummah's regression is almost 1,000 years old, dating back far beyond the challenges of European colonization and westernization. We can trace this back to Abu Hamid al-Ghazali's lhya' · Ulum al-Din (Revival of the Knowledge and Sciences of Religion) and Tahafat alFalasifah (The Incoherence of the Philosophers). Since then, the Ummah has produced dozens of revivalist personalities and movements, such as Ibn Hazm, fbn Taymiyyah, fbn 'Abd al-Salam, fbn 'Abd al-Wahhab, the Muwahiddun, the Murabitun, the Mahdis of Sudan, the Sanusis of Libya, the Ottoman sultan Salim lll, Khayr al-Din al-Tunisi, Muhammad 'Ali, Jamal al-Din al-Afgani, Rashid Rida, Muhammad 'Abdu ofEgypt, Shah Waliullah and Muhammad Iqbal of India, Amir 'Abd al-Qadir and Ben Bad is of Algeria, and many others. All of these individual efforts and movements helped minimize and slow down the Ummah's deterioration, and without them the Ummah's condition and chances of survival could have been much worse. Despite ...
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حصوة, ماهر حسين. "مقاصد القرآن الكريم في بناء الحضارة والعمران عند المعاصرين." الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 23, no. 89 (July 1, 2017): 186–57. http://dx.doi.org/10.35632/iokj.v23i89.505.
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تتناول هذه الورقة الجهود التي بذها المفكرون المعاصرون من أجل بيان مقاصد القرآن الكريم في بناء الحضارة والعمران. وكان من الواضح وجود مشكلة في تحديد دلالة مصطلح مقاصد القرآن وأهمية هذا المصطلح، مما يرتب على هؤلاء المفكرين مسؤولية الوصول إلى قدر من التوافق على تحديد المقاصد الأساسية للقرآن الكريم ودورها في تقويم وتوجيه وبناء المعرفة والتواصل الثقافي وتحقيق الحضور الحضاري، والبناء على المشترك الإنساني. وتخلص الورقة إلى استعراض نموذج لمقاصد العمران الحضاري في أعمال مجموعة من المفكرين المعاصرين، وتحديداً: محمد رشيد رضا، والطاهر بن عاشور، وعلال الفاسي، وسيد قطب، وأحمد الريسوني.
This paper deals with the efforts exerted by modern scholars to clarify the intents and purposes (Maqasid) of the Gracious Qur'an in building civilization and development. It was clear that there is a problem in determining the meaning of this concept and its significance, which call upon scholars to discuss and make some consensus in identifying the basic intents of the Qur'an and their role in the evaluation, guidance, knowledge building, the cultural linkages, the civilizational take off, the achievement of civilizational presence and building on human commonalities.
The paper concludes with reviewing a model of the intent of building civilization (Umran), as it pertains to civilizational thought addressed by certain contemporary scholars, specifically: Muhammad Rashid Rida, Al-Tahir Ibn Ashour, Allal Al-Fassi, Sayyid Qutb and Ahmad Al-Rissouni.
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Amir, Ahmad Nabil, and Tasnim Abdul Rahman. "The Influence of Muhammad Abduh in Indonesia." International Journal Ihya' 'Ulum al-Din 23, no. 1 (June 24, 2021): 27–59. http://dx.doi.org/10.21580/ihya.23.1.7076.
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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.
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Arifin, Syamsul. "CRITICISM ABU RAYYAH TO ABU HURAIRAH." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 1, no. 1 (September 1, 2016): 45–54. http://dx.doi.org/10.51498/putih.v1i1.4.
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Hadith is a collection of information about all the words, deeds and decrees of the Prophet. While the Sunnah is a concept of behavior, which is based either on the deed or only the approval of the Prophet. What is written in the hadith is not all that the Sunnah can say. But the Sunnah is also not all recorded in the Hadith. In its journey, the internal political conflict of the Muslim Ummah has for some time caused the Hadith to undergo much distortion even further falsified forgery.
Since the 14th century H until now often mentioned as the era of revival of the second Hadith study after stagnant around the 10th - 14th century H. In addition to reaping positive responses It is also widely responded negatively by some who consider this movement as the Flow Inkar-Sunnah Modern. This reform movement was first launched by Muhammad Abduh (1266-132 H / 1849-1905 AD).
In its development many of the figures of thought in the study of contemporary hadith that emerged after the time of Muhammad Abduh, among them is Mahmud Abu Rayyah, whose thoughts are heavily influenced and refers to the opinions of Muhammad Abduh and Muhammad Rashid Rida. In this paper will be written some data that have been collected about Mahmud Abu Rayyah and his work is quite controversial.
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Munawaroh, Lathifah. "DISKURSUS SURAT AL-FATIHAH (Telaah Dalam Perspektif Maqashid)." Jurnal Ilmiah Islam Futura 17, no. 2 (September 14, 2019): 241. http://dx.doi.org/10.22373/jiif.v17i2.2433.
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This paper is the exposition of tafsir in the frame of maqashid al-Shariah. Generally the discussion of maqashid al-shariah is about the purpose of sharia law, either general purpose or special purpose on the laws that God has set. But then the discussion maqashid al-Shariah shifted on the study of the Qur'an called maqashid al-Qur'an. If the Maqashid al-Shari'ah is more focused on the purpose of establishing Islamic law, while the verses of the Qur'an do not all contain Islamic laws. However, it is precisely on the scope of maqashid al-qur'an beyond the legal issues that are only a small part of the Qur'an. From here the scholars' come with the study of maqashid al-Qur'an pioneered by Abu Hamid al-Ghazli through his book, Jawahir al-Qur'an, and forwarded by Islamic thinkers such as Abduh, Rashid Rida, Badiuzzaman Said Nursi, Ibn Asyur , Muhammad Al-Ghazali, Izzat Darwazah, and so forth. The main points of the Qur'an are called maqashid al-Qur'an. The focus of maqashid al-Qur'an in this paper is surah al-Fatihah which is called Ummul Kitab or Ummul Quran. This surah is the key of a Muslim prayer of 17 rakaat for 5 times a day overnight. If one understands the maqashid al-quran on this surah, then this will make him understand the purposes of God in this surah.
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HAFIJUR RAHMAN. "FROM JAMAL UDDIN AFGHANI TO RACHID AL-GHANNOUCHI; THE APPROACHES OF CONTEMPORARY MUSLIM INTELLECTUALS TO THE CONCEPT OF STATE." CenRaPS Journal of Social Sciences 2, no. 1 (February 15, 2020): 41–57. http://dx.doi.org/10.46291/cenraps.v2i1.9.
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This research addresses the approaches of contemporary Muslim more specifically Islamist intellectuals to the concept of the state. To analyze their approaches, this paper will discuss all of the three stages of Modern Islamic political thought, namely; Pan Islamism, Islamism and, Post-Islamism. Within this three stages which are referred the time frame of developing Modern Islamic Political Thought, this paper will address the concept of state in the thought of Jamal Uddin Afghani, Muhammad Abduh, Rashid Rida, Abul Al’a Maududi, Hassan al-Banna, Sayyid Qutb, Malik Bennabi, Hassan al-Turabi, Yusuf al-Qaradawi, and Rachid al-Ghannouchi. The aim of this paper is to analyze the concept of the state of mentioned intellectuals based on two important research questions; firstly, what was the main perspective of their thought and secondly, what was their stand to accept the concept of Modern state. This research is a qualitative form of research based on primary and secondary data. Primary data will be collected from the literature of mentioned intellectuals and secondary data will be collected from the literature which is written by others on their thought. To collect both types of data, this research used books, articles, websites, and libraries. It is hoped that this research will contribute significantly to Academia by analyzing their approaches to the concept of the state.
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Kirillina, Svetlana A., Alexandra L. Safronova, and Vladimir V. Orlov. "Caliphatism in the period of decline and collapse of the Ottoman Empire." RUDN Journal of World History 10, no. 4 (December 15, 2018): 327–37. http://dx.doi.org/10.22363/2312-8127-2018-10-4-327-337.
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The article analyses the historical role of the movement for defenсe of the Caliphate, which emerged in various regions of the Muslim world as a response to weakening and fall of the Ottoman Empire. The authors also focus on the social and political discussions of the 1920s - 1930s about the destiny of Muslim unity and the role of the future Caliphate. The article also deals with the transformation of conceptions of the Caliphate in the works of eminent ideologists and politicians of the Muslim world - Jamal al-Din al-Afghani, Abd al-Rahman al-Kawakibi, Muhammad Rashid Rida and Abul Kalam Azad. The authors give an overview of the history of Caliphatist congresses and conferences of 1920s - 1930s. The aims and tasks of the Caliphatist movement among the Muslims of South Asia are also under study. The article examines the reaction of the South Asian princely elites to the weakening of the Ottoman state and explores the interrelation between pro-Ottoman sentiments of Caliphatists and the radicalization of anti-colonial struggle of Indian Muslims. A special attention is given to the role of leaders of Indian Caliphatists in preparation of the antiBritish uprisings in North-Western Hindustan. The authors also examine common and specifi c features of views and political actions of advocates and supporters of the Caliphate in the Middle East and in the Islamic communities of South Asia. The analysis of the source data reveales several patterns of reaction of Muslims in the Middle East, North Africa and South Asia to the repudiation of the Caliphate by the Republican Turkey.
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Ali, Muhamad. "Islam in Indonesia." American Journal of Islam and Society 22, no. 3 (July 1, 2005): 136–39. http://dx.doi.org/10.35632/ajis.v22i3.1688.
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Southeast Asian Islam is receiving an increased amount of attention amongboth scholars and students. The direction has been toward understandingMuslim diversity and change, despite the still-existing perceptions among the public of a monolithic and static Islam. Fundamentalism still gains moreattention, partly due to its current influence and confusion. In this book,Giora Eliraz comparatively examines how the Middle Eastern Islamic modernistmovements influenced Islamic movements in the Malay-Indonesianworld throughout the twentieth century and contributed to the rise of contemporaryIslamic radicalism in Indonesia.Eliraz studies the transmission of modernist and/or radical ideas fromthe Middle East to Indonesia, the multiple organizations and strategieswithin Islamic movements, as well as the impacts of local and national valueson the distinct faces of Indonesian Islam. Despite the current emergenceof Islamic radicalism, the majority of the people continue to reject politicizedIslam. According to the author, the tradition of intellectual and organizationalpluralism has become the predominant characteristic ofIndonesian Islam.The book is divided into three chapters. Chapter 1 examines how thereformist ideas of Muhammad Abduh (1849-1905), his colleague Jamaluddinal-Afghani (1839-97), and Muhammad Rashid Rida (1865-1935) were transmittedto Southeast Asia (including Indonesia and the Malay Peninsula)through publications and networks, and how they were interpreted andapplied within the new environment. Thus, Islamic reformist ideas, particularlyfrom Egypt, influenced the rise of as well as the conflicts between themodernists, represented by the Muhammadiyah (established in 1912), andthe traditionalists, represented by the Nahdatul Ulama (NU, established in1926). In these two movements, Middle Eastern reformism underwent aprocess of localization that involved local preachers, activists, and scholars ...
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Printina, Brigida Intan. "Analisa Potensi Geografis Timur Tengah Menjadi Kekuatan Teritori Melalui Komik Digital Berlandaskan Paradigma Pedagogi Reflektif." AGASTYA: JURNAL SEJARAH DAN PEMBELAJARANNYA 9, no. 1 (January 21, 2019): 44. http://dx.doi.org/10.25273/ajsp.v9i1.3642.
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Analisa Potensi Geografis Timur Tengah Menjadi Kekuatan Teritori Melalui Komik Digital Berlandaskan Paradigma Pedagogi Reflektif telah menjawab tantangan era Revolusi Industri 4.0 menjadi peluang. Tujuan penelitian ini ialah 1)menganalisis potensi geografis Timur Tengah menjadi kekuatan teritori ; 2)menguraikan komik digital berlandaskan paradigma pedagogi reflektif. Metode yang digunakan adalah penelitian kualitatif yang menggambarkan tentang kegiatan atau informasi tentang kondisi kelas yang sedang berlangsung. Data penelitian dikumpulkan melalui observasi dengan teknik cuplikan yang dikenal dengan purposive sampling. Sampel yang digunakan adalah salah satu informan untuk mendapatkan informasi mengenai media yang tepat. Hasil penelitian menunjukan bahwa 1) Banyak pelopor nasionalisme Arab yang memiliki misi menyelamatkan bangsanya terbebas dari tradisi yang terlalu konservatif untuk tetap memajukan bangsa serta terbebas dari penetrasi asing diantaranya Sultan Abdul Hamid II(Turki), Al-Tahtawi (Mesir), Muhammad Rashid Rida (Syria), Mustafa Kemal Ataturkh (Turki), Gammal Abdul Nasser (Mesir). Selain gagasan para nasionalis wilayah lain yang merasakan pengaruh asing yang kuat langsung bereaksi dengan membuat ketetapan netralitas dengan tidak memihak blok manapun yang memiliki kepentingan. Namun, ada pengecualian untuk Arab Saudi dimana AS tetap bekerjasama dalam bidang ekonomi dan terbukti dengan adanya perusahaan asing ARAMCO (Arabia American Company Oil) dan ini dirasa lebih menguntukan dari pada menempatkan pangkalan militer asing.; 2) Frekuensi mahasiswa yang menguraikan analisa potensi geografis Timur Tengah menjadi kekuatan teritori melalui komik digital berlandaskan paradigma pedagogi reflektif ialah sebesar 30% atau sekitar 15 dari jumlah keseleuruhan mahasiswa 50, sedangkan topik lain (tokoh, konflik ideologi, konflik kepentingan barat, konflik perbatasan) mendapatkan porsi rata-rata seitar 10-20%.
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Abror, Indal, Nurdin Zuhdi, Iwan Setiawan, and Ahmad Suhendra. "Cadar and Women’s Awrat In Indonesian Qur'an Literature." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 2 (July 30, 2021): 455. http://dx.doi.org/10.14421/qh.2021.2202-09.
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The use of cadar becomes a controversial discussion in Indonesia. However, the majority of scholars consider the cadar is not an obligation in religion. Bearing in mind, there are differences in the limits of women's genitalia or awrat. It shows in the Quranic interpretation of literature in Indonesia that cadar's views lie in the different scholars in interpreting and determining the limits of women's genitalia. This paper uses a comparative method to compare the interpretations of Hasbi Ash-Shiddieqy and Quraish Shihab in understanding verses about the cadar and the limits of women's Awrat (genitalia) in both interpretations. This research method is qualitative and library research. Hasbi Asy-Syiddieqy, in his interpretation of An-Nur, explains that women are obliged to cover their jewelry, while Quraish Shihab considers the cadar is not an obligation in religion because, for him, the face is not part of the awrat (genitalia) that must be covered. The difference can be seen from their educational and scientific backgrounds. Hasbi Asy-Syiddieqy has a background in Islamic law (Fiqh), so the style of interpretation in the book of An-Nur is more nuanced in fiqh. However, Quraish Shihab highlights the nuances of interpretation in the book of Al-Misbah, which tends to imitate the model or style of interpretation of Muhammad Abduh and Rashid Rida. This cadar is part of the need for tahsiniyat (Luxuries). The need for tahsiniyat is a need which if not fulfilled, does not threaten the existence of one of the maqashid ash-shariah (objectives of sharia) and does not cause difficulties.
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Orazaev, Gasan M., and Ismail I. Khanmurzaev. "ABUSUFYAN AKAEV’S WORKS IN ARABIC." History, Archeology and Ethnography of the Caucasus 14, no. 4 (December 27, 2018): 53–62. http://dx.doi.org/10.32653/ch14453-62.
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The article examines writings of the outstanding Dagestani scholar, journalist and poet, religious figure Abu Sufyan Akayev (1872-1931) from the village Nizhnee Kazanische. As an influential representative of Jadid movement at the beginning of the twentieth century, he belonged to the renown Muslim reformers and enlighteners, such as Muhammad ʻAbduh, Rashid Rida, Ismaʻil Gaspraly, ʻAbd al-Rahman Umerov, Qayyum Nasiri, Shihad al-Din Marjani.He wrote works mostly in Kumyk, Arabic, as well as in Azerbaijani and Persian languages. His writings in Arabic are still poorly studied.Some of them appeared in all the 12 issues of the popular magazine on Shariʻa matters of the early Soviet reforms known as Bayan al-haqa᾽iq (1925-1928) whose editor-in-chief he was. He was also the author of articles appeared in some issues of the Arabic-language newspaper Jaridat Dagistan (1913-1918). Some of his letters composed in Arabic are very informative. In addition, Abu Sufyan was the author or compiler of several other publications in Arabic, including a number of booklets devoted to tajwid; multilingual (in 4, 5, 6, 7 languages) dictionaries, in which Arabic vocabulary has always been given in the first place; explanatory-etymological and political dictionaries; several bilingual (Arabic-Kumyk) books.It is noteworthy, that it was Akayev who edited with detailed comments the Arabic book of the well-known Dagestani scholar Hasan Alqadari Divan al-Majnun. Some poetic works created by him in Arabic have been preserved too.Akayev is known as a Katib (copyist) of more than 15 Arabic-language books published in Temir-Khan-Shura, Port-Petrovsk, Bakhchisarai and Simferopol. He is the author of a historical work written in Arabic about the events of the period of the 1917 Revolution and the Civil war in Dagestan.
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Touré, Abdoul Karim, Fauzi Mohd Amin, and A. Irwan Santeri Doll Kawaid. "علاقة الدولة الإسلامية بغير المسلمين في رأي رشيد رضا من خلال تفسيره المنار = The Relationship of Islamic State to Non-Muslims in the Thought of Rashid Rida through His Interpretation of Al-Manar." Malaysian Journal of Syariah and Law 6 (December 2017): 214–32. http://dx.doi.org/10.12816/0051376.
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Johnston, David L. "Toward Our Reformation." American Journal of Islam and Society 30, no. 3 (July 1, 2013): 101–4. http://dx.doi.org/10.35632/ajis.v30i3.1102.
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Understandably, Muslims tend to bristle at the common quip by non-Muslims
(especially in the West) that Islam is badly in need of a “Reformation” – referring
to the sixteenth-century Protestant Reformation that, despite the violence
it unleashed in Europe for the next two centuries, did actually engender
some positive changes within the Catholic church. No people, regardless of
who they are or where they live, like outsiders telling them that they need to
set their house in order.
This book, by contrast, is written by an insider telling other insiders (Muslims)
that Islamic law needs serious revamping, a weighty charge indeed. The
author faces an extra hurdle based on the fact that he does not belong to the
traditional ulama class, the gatekeepers of Islamic jurisprudence. Farooq earned
a Ph.D. in economics at the University of Tennessee, taught in the United States
for over a decade, and now heads the Bahrain Institute for Banking and Finance’s
Centre for Islamic Finance. Rashid Rida would have said in his day
that Farooq represents the new face of the ulama: one well versed in many aspects
of the Islamic sciences and yet, because of his parallel expertise in the
modern sciences, one who could provide indispensable guidance to society in
the name of Islam.
Why does Islam need a reformation? Much of the book seeks to expose
the abuse, misapplication, and distortion of the Shari‘ah committed by states
and individual ulama alike, for it “is being used to rubber stamp extremist, violent
behavior, the abuse of women, and the unfair control and imprisonment
of human beings” (p. 16). Speaking of South Asia in particular, he writes that
the following are “prevalent”: “[t]he torture and persecution of brides over
their dowry, the throwing of acid onto girls who do not either want to accept
a proposal of marriage or to concede to extramarital sex, the practice of honor
killings and so on …” (p. 86) ...
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Lashkhia, Yurii Vitalevich. "Al-Azhar University in the Events of the Arab Spring (Case of Egypt)." Vestnik RUDN. International Relations 19, no. 4 (December 15, 2019): 583–96. http://dx.doi.org/10.22363/2313-0660-2019-19-4-583-596.
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Due to the comprehensiveness of Islam, the role of the “Islamic factor” in political processes in the Middle East and North Africa is great, while the nature of the manifestations of the “Islamic factor” largely depends among other things on the current state of modern religious educational institutions, including those serving as a forge of Islamic personnel today. One of the most prestigious universities in Islamic oikumene, giving religious education for Muslims from all over the world, is AlAzhar al-Sharif (the shorter Al-Azhar is more common). It was here that some famous thinkers studied, who further significantly contributed to the development of the so-called “political Islam”. This study is an attempt to clarify the role of Al-Azhar University and related Islamic scholars in the socio-political processes of the Middle East and North Africa. Conducting the research, the author largely turned to the sources of the Islamic religion (the Qur’an, Hadith), theological texts of a number of thinkers (for example, the interpretation of the Qur’an Rashid Rida), religious polemical works (the work of Sheikh Osama al-Azhari against the “Muslim Brotherhood” and other “Islamist” trends), documents compiled by the leadership of Al-Azhar; academic literature on related issues. The author came to the conclusion that the “Islamic factor” did not play a crucial role at the beginning of events, but vividly manifested itself subsequently. The actual suppression of Islam by secular dictators created a fertile ground for the acute discontent of believing citizens and activists of various movements who uphold a particular version of the Islamic political alternative. The most influential university in the Islamic world, Al-Azhar, in an official document, “Arab Spring”, indicated the possibility of a shift in despotic power, while emphasizing at the same time the inadmissibility of violent suppression of peaceful protest. Certain Azharite theologians were directly involved in the events of the “Arab Spring”, in particular, the passionate scholar Yusuf al-Qaradawi, associated with the Muslim Brotherhood movement and graduated from Al-Azhar, as well as Sheikh Emad Effat, who died during the suppression of an unarmed speech 15 December 2011. Such activity of various Islamic forces in the political sphere is primarily due to the very nature of the Islamic tradition, which does not separate the “sacred” and “profane”.
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(Khalid Shouha), خالد نواف أحمد الشوحة. "تفسير الشيخ رشيد رضا لآية المحرمات من المطعومات الواردة في سورة الأنعام: دراسة نقدية Critical Study of Sheikh Rashid Ridh’s Exegesis of Verses on Foodstuffs Prohibition in Surah Al-An‘am." Journal of Islam in Asia (E-ISSN: 2289-8077) 9, no. 2 (January 14, 2013): 89. http://dx.doi.org/10.31436/jia.v9i2.349.
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يدرس هذا البحث رأي الشيخ رشيد في المحرمات من المطعومات، حيث إنه يحصرها في الأربعة المذكورة في قوله تعالى: ﴿ قُلْ لَا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَى طَاعِمٍ يَطْعَمُهُ إِلَّا أَنْ يَكُونَ مَيْتَةً أَوْ دَمًا مَسْفُوحًا أَوْ لَحْمَ خِنْزِيرٍ فَإِنَّهُ رِجْسٌ أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ ﴾ [145: الأنعام]، مستدلاً على ذلك بدلالة الحصر في الآية، وبأدلة أخرى، ناقشتها كلها من ناحية تفسيرية وحديثية، ثم بينت الراجح في تفسير الآية، وفي المحرمات من المطعومات الكلمات المفتاحية: شيد رضا، القرآن، سورة الأنعام، المحرمات من المطعومات، التفسير.********************* This research analyzes the opinion of Sheikh Rashid Ridha on prohibition of foodstuffs. He limits them to the four types mentioned in the verse: “Say (O Muhammad): ‘I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be dead meat or blood poured forth (by slaughtering or the like), or the flesh of swine (pork) for that surely is impure, or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols or on which Allah's Name has not been mentioned while slaughtering). But whosoever is forced by necessity without willful disobedience, nor transgressing due limits, (for him) certainly, your Lord is Oft-Forgiving, Most Merciful” (the Qur’an, 6:145). Sheikh RashÊd justifies his position by the inclusive meaning that is present in the verse and by other relevant proofs. The researcher discussed all these textual evidences from the tafsiri angle and from hadith Studies perspective, and explained the correct explanation of the verse in regard to the prohibition of foodstuffs. Keywords: Rashid Ridha, The Qur’an, Surah al-An‘am Prohibited Food stuffs, Tafsir.
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Ningsih, Ayu. "Pembaharuan Pendidikan Islam (Studi Pemikiran Muhammad Abduh Dan Rasyid Ridha)." Jurnal Penelitian Agama 22, no. 1 (June 17, 2021): 87–101. http://dx.doi.org/10.24090/jpa.v22i1.2021.pp87-101.
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This article tries to discuss the renewal education of Islam in the midst of western modernization by taking the thoughts of Muhammad Abduh and Sayyid Muhammad Rasyid Ridha. Muhammad Abduh and Rasyid Ridha's Islamic renewal education thought was influenced by the thoughts of their teachers. Muhammad Abduh and Rasyid Ridha believe that Islam encompasses political aspect, social aspect and spiritual aspect. In order to arouse these attitudes, Muslims must return to the teachings of Islam taught by the Prophet Muhmmad SAW and his companions. The presence of Muhammad Abduh and Rasyid Ridha as Islamic reformers aims to revive the spirit of the Muslim struggle against colonialism, so that Muslims are free from colonialism in the western world. The spirit of the Islamic community competed with advances in science, technology and the development of times in other fields is expected to increase through their thoughts. The result of this article show that Muhammad Abduh and Rasyid Ridha contribute in the form of thoughts on the renewal of Islamic education in the field of curriculum and institutions
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Iman, Fauzul. "FIQH MUHAMMAD RASYID RIDLA." ALQALAM 21, no. 101 (August 31, 2004): 231. http://dx.doi.org/10.32678/alqalam.v21i101.1627.
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Perbedaan pendapat dalam fiqh adalah suatu yang tidak terhindarkan. Karena itu pula fiqh kerap diidentikkan dengan perbedaan pendapat. Di antara persoalan yang sejak dulu senantiasa diperdebatkan dalam pemikiran fiqh adalah masalah Ahl a-Kitab dan Khilafah. Dalam masalah Ahl al-Kitab, perbedaan tidak hanya di seputar persoalan siapa saja yang masuk golongan ahl al-kitab tersebut, melainkan juga pada masalah definisi dan perkembangan makna ahl al kitab itu sendiri. Perbedaan pendapat pada masalah-masalah tadi berimplikasi pada perdebatan yang lebih keras dalam persoalan status pernikahan seorang muslim dengan ahl al-kitab. Sementara itu, dalam masalah Khilafah, perdebatan juga muncul dalam hal keharusan mendirikan institusi pemerintahan Islam yang mengurusi masalah-masalah agama dan dunia umat Islam.Sebagai salah seorang pemikir terkemuka di dunia Islam, Muhammad Rasyid Ridla memiliki pandangannya tersendiri dalam kedua masalah di atas. Dalam masalah ahl al-kitab, model pemikiran liberal Ridla nampak dalam ijtihadnya mengenai ahli kitab. Baginya, golongan ahl al-kitab tidak hanya meliputi kelompok Yahudi dan Nasrani, melainkan juga umat beragama lainnya seperti Hindu, Budha, dan Konghucu. Namun demikian, pemikiranya yang liberal itu tidak tampak pada pemikiran tentang khilafat. Baginya, umat Islam perlu membangun kembali khilafah Islamiyah sebagaimana yang pernah terjadi pada masa khulafa al-rasyidin.
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Zaini, Zaini. "THE METHOD OF INTERPRETATION OF SYEH MUHAMMAD ABDUH AND SYEH RASYID RIDHA IN THE BOOK TAFSIR AL MANAR." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 2, no. 1 (March 11, 2019): 1–17. http://dx.doi.org/10.35132/albayan.v2i1.44.
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This article discusses the interpretation motto of Syeh Muhammad Abduh and Syeh Rasyid Ridha whose interpretive pattern has a great influence on the thinking of Islamic reforms in its time and time. By using the comparative method the writer tries to find out the uniqueness of each interpreter both the similarities and the differences.The result can be understood that the two exegetes have interpretive methods and styles which must be different. Al-Manar's interpretation is the greatest work of two figures who are very well known in Muslim intellectuals, he is Syeh Muhammad Abduh as the teacher, and Syeh Rasyid Ridha as a student, in answering various problems with the discourse of contextualizing the interpretation of the verses of the Qur'an ' in the Tafsir Al-Manar Book. Regarding the method he uses in interpretation has many similarities between Syeh Muhammad Abduh and Syeh Rasyid Ridha.
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Hasan, Moh Abdul Kholiq. "AYAT-AYAT KEBEBASAN BERAGAMA DALAM PERSPEKTIF NASAKH: KAJIAN TERHADAP PENAFSIRAN IBN KATHÎR DAN RASHÎD RIDÂ." MUTAWATIR 6, no. 2 (February 28, 2018): 284–313. http://dx.doi.org/10.15642/mutawatir.2016.6.2.284-313.
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This article aims to find out how the opinion of IbnKathîr and Rashîd Rid}a about naskh in the Qur’an? How did IbnKathîr and Rashîd Rid}a interpret the verses about religious freedom that were claimed to be annulled? And what are the implications for the interpretation of texts about religious freedom? The research method is a library research, with the object of religious freedom verses claimed to be annulled in the book of IbnKathîr and RashîdRid}â. Using the descriptive-analytical and comparative analysis with Hermeneutics Romansis Friedrich Daniel Ernst Schleiermacher approach, the article argues thatIbnKathîr acknowledges the existence of naskh in the Qur’an, but not everything said as annulled is received by him. While Rashîd Rid}a rejects the theory of naskh in the Qur’an. Related to interpretation, IbnKathîr and Rashîd Rid}a reject the opinion of naskh against the verses of religious freedom. Though Rashîd Rid}a seems more emphatically for his refusal. Being the most important implications are that the verses of religious freedom are fundamental and universal, so it is impossible for them to be annulled; the need for change in the paradigm of the law lapsed; and the creation of a peaceful religious life.
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Iman, Fauzul. "MUHAMMAD RASYID RIDHA: SEJARAH DAN PEMIKIRANNYA." ALQALAM 19, no. 92 (March 29, 2002): 28. http://dx.doi.org/10.32678/alqalam.v19i92.1014.
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Abad ke-19 yang merupakan abad kebangkitan industri di dunia Barat telah memunculkan respon baru terutama bagi dunia pemikiran Islam. Respon itu muncul sebagai reaksi intelektual atas kematian panjang umat Islam dari kejayaan masa silam yang telah tercapai. Kejayaan silam bagi umat Islam boleh dicatat telah merekam dinamika historis yang sangat spektakuler, bahkan pernah menjadi buaian nostalgia yang tidak menguntungkan umat.Munculnya abad kebangkitan industri seolah-olah menjadi pukulan berat bagi umat Islam untuk menggugah kesadaran umat dari kemunduran. Kondisi umat Islam saat ini memang sangat kontras dengan kemajuan yang dicapai Barat dalam abad kebangkitan Islam. Umat Islam di zaman ini tidak lagi jaya seperti dulu.Dahulu umat Islammenggunakan akal atau nalarnya yang bersumber dari Al-Qur’an dan Hadis untuk menggugah kemajuan. Tapi kini terjerat di alam ketumpulan akal dengan mencintai tahayul, khurafat dan membenci kemajuan. Sementara yang paling kritis dialami umat Islam adalah belum menghilangnya situasi pembenaran terhadap adanya klaim ijtihad tertutup.Dalam situasi inilah, lahir para pembaharu yang menggugah pentingnya merumuskan kembali pemikiran keagamaan yang sejalan dengan perkembangan zaman. Dengan kata lain, ijtihad harus dibuka kembali sebagai satu-satunya metode yang dapat mengentaskan kebekuan umat berhadapan dengan dinamika dan komplekitas perubahan zaman.Rasyird Ridha adalah salah satu pembahau/pemikir Islam yang sangat tangguh dan gigih mendengungkan kembali peran ijtihad. Ia dalam tulisannya menyoroti pentingnya akal diperankan untuk membuktikan keunggulan syari'ah Islam di atas hukum Barat. Menurut Rasyid Ridha, umat Islam dengan akalnya tidak boleh taklid (terikat) membabi-buta pada pikiran orang lain, tetapi juga harus toleran (terbuka) menggali dan mnyerapi pemikiran orang lain tanpa melakukan liberalisasi. Dengan pengaruh umat Islam akan mampu mengejar kemajuan, seperti yang dialami dahulu.Kata Kunci : Rarsid Ridha, Metode Pemikiran, Qur'an, hadits.
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Kharlie, Ahmad Tholabi. "Metode Tafsir Muhammad Abduh dan Muhammad Rasyid Ridha dalam Tafsîr Al-Manâr." TAJDID 25, no. 2 (August 21, 2018): 119. http://dx.doi.org/10.36667/tajdid.v25i2.323.
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Tafsîr al-Manar is one of the most popular exegesis of the Qur`anic studies. Al-Manar magazine, which contains this interpretation periodically, namely in the early 20th century, is widespread throughout the Islamic world and has an important role in enlightening thoughts and religious counseling. The influence of Sheikh Muhammad Abduh, along with his student, Sayyid Muhammad Rasyîd Ridhâ, on the development of religious thought in the Islamic world, thus, cannot be underestimated.This article is a result of a previous study of the Qur’an exegesis method of the two prominent Muslim scholars, Muhammad Abduh and Muhammad Rashid Ridha. The study reveals two main conclusions, they are (1) personally both Muhammad Abduh and Muhammad Rashid Ridha are independent who have extensive, well-known, and versatile insight and knowledge, have personality traits that are steady, honest, brave, passionate, intelligent, determined, and a number of other advantages, like other leading commentator (2) Al-manâr book, with its superiorities, is well recognized as a monumental work that broadly contributes to the development of Islamic thought, particularly in modern exegesis field. In regard to exegesis of Qur’anic legal verses, though it is not a special legal book, Al-manâr is able to explain deeply and comprehensively the Qur’anic legal verses just like the other legal exegesis works.
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Harahap, Sumper Mulia. "MUHAMMAD RASYID RIDHA ANTARA MODERNISME DAN TRADISIONALISME." FITRAH:Jurnal Kajian Ilmu-ilmu Keislaman 8, no. 2 (January 2, 2014): 253. http://dx.doi.org/10.24952/fitrah.v8i2.351.
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Hadi, Khoirul. "PEMIKIRAN POLITIK RASYID RIDHA DALAM FIQH MUNAKAHAT." HUNAFA: Jurnal Studia Islamika 10, no. 2 (December 15, 2013): 221. http://dx.doi.org/10.24239/jsi.v10i2.27.221-236.
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Sawaun, Sawaun. "Pandangan Rasyid Ridha tentang Riwayat Isrâ`iliyyât." Syariati : Jurnal Studi Al-Qur'an dan Hukum 7, no. 1 (July 12, 2021): 1–14. http://dx.doi.org/10.32699/syariati.v7i1.1733.
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Rasyịd Ridȧ merupakan salah seorang pembaharu yang paling berpengaruh, setelah Jamaluddin al-Afgani dan Muhammad Abduh, di kalangan muslim moderat. Secara umum, ide-ide pembaharuan Rasyịd Ridȧ merupakan proyek lanjutan tentang ide pembaharuan yang digagas oleh kedua gurunya tersebut. Proyek besar dari idenya adalah membangkitkan kembali keterpurukan yang dialami oleh umat Islam selama berabad-abad dalam berbagai bidang. Rasyịd Ridȧ merupakan salah seorang pemikir modern yang menjadi motor bagi pergerakan pembaharuan di dunia Islam. Salah satu hal yang menjadi sorotannya adalah banyaknya riwayat isrȧịliyyȧt yang berdar dalam tradisi keilmuan Islam. Riwayat isrȧịliyyȧt merupakan salah satu hal yang disorot oleh Rasyịd Ridȧ karena dianggap memiliki andil dalam terbentuknya mitos-mitos yang menyebar di masyarakat. Kisah dan tradisi yang bersumber dari agama Yahudi dan Nasrani ini banyak dijumpai dalam kitab-kitab hadis dan tafsir al-Qur`an, terutama berkaitan dengan kisah-kisah masa lampau. Artikel ini berusaha mengkaji pandangannya terhadap riwayat isrȧịliyyȧt yang ia tuangkan dalam tulisan-tulisannya, baik dalam Tafsir al-Manȧr maupun dalam artikelnya di Majalah al-Manȧr. Hasil kajian menyimpulkan bahwa Ridȧ menolak dengan tegas eksistensi isrȧịliyyȧt, baik dalam tradisi tafsir maupun hadis. Penolakannya terlihat dari kritikan yang banyak tujukan kepada tokoh-tokoh isrȧịliyyȧt, seperti Ka`b al-Akhbȧr dan Wahb ibn Munabbih, meskipun kedua tokoh tersebut dianggap siqat oleh para kritikus hadis.
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Dahlan, Moh. "Norma agama Nasrani dalam paradigma usul fiqh inklusif." IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan 14, no. 2 (February 3, 2015): 189. http://dx.doi.org/10.18326/ijtihad.v14i2.189-209.
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The purpose of this study is to explore the historical roots of the legal norms (religion) Islam is built by the Prophet Muhammad and also explore the norms of Christianity which became an integral part of the legal sources of usul fiqh inclusive paradigm. The theoretical framework of this study is to use blending approach the horizon (fushion of horizons) in the hermeneutics of Hans George Gadamer and shar’ man qablana theory. The results show that there is continuity of the norms of Christianity in the development discourse of Islamic law/jurisprudence, so that the norms of the Christian religion can be a source of usul fiqh paradigm inclusive. The character of legal norms/Islam which has the accommo- dative properties -in addition to corrective attitude towards ancient religions norms - be a strong indicator continuity. In this continuity, Imam Abu Hanifa, Imam Ahmad Ibn Hanbal, Muhammad Abduh, Rashid Ridla, Nurcholish Madjid and Shihab acknowledge the continuity of Christianity norms in the development of legal discourse such a ban “alcohol”, the command “fasting” and “ do good to others”. In the context of pluralism in Indonesia, usul fiqh iklusif paradigm is necessary to build an inclusive legal discourse-dynamic. Tujuan kajian ini adalah untuk mendalami akar sejarah norma hukum (agama) Islam yang dibangun oleh Nabi Muhammad Saw.. dan juga mendalami norma agama Nasrani yang menjadi bagian integral dari sumber hukum paradigma usul fikih inklusif. Adapun kerangka teori kajian ini adalah menggunakan pendekatan pembauran cakrawala (fusion of horizons) dalam hermeneutika Hans George Gadamer dan teori shar’ man qablana. Hasil kajian menunjukkan bahwa ada kontinuitas norma-norma agama Nasrani dalam pembangunan wacana hukum Islam/ fiqh, sehingga norma-norma agama Nasrani dapat menjadi sumber dalam paradigma usul fiqh inklusif. Karakter norma hukum/ agama Islam yang memiliki sifat akomodatif –di samping sikap korektif terhadap norma agama-agama terdahulu- menjadi indikator kuat adanya kontinuitas. Dalam hal kontinuitas ini, Imam Abu Hanifah, Imam Ahmad Ibn Hambal, Muhammad Abduh, Rasyid Ridla, Nurcholish Madjid dan Alwi Shihab mengakui adanya kontinuitas norma-norma agama Nasrani dalam pembangunan wacana hukum fikih/agama Islam misalnya larangan “miras”, perintah “puasa” dan “ berbuat baik kepada sesama”. Dalam konteks kemajemukan di Indonesia, paradigma usul fiqh iklusif ini diperlukan dalam membangun wacana hukum fikih yang inklusif- dinamis.
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Parah, Naila. "KONSEP AHL AL-KITAB MENURUT PEMIKIRAN RASYID RIDHA DALAM TAFSIR AL- MANAR." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 12, no. 2 (February 5, 2018): 221–49. http://dx.doi.org/10.24239/rsy.v12i2.83.
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Qur’an as a source of Islamic teachings is actually global precepts; therefore it needs interpretation with continuously reasoning in order to comply with society, which always changes overtime. Interpretation and reasoning to the Qur’an are needed particularly in this modern time. This paper studies Muhammad Rashid Ridha’s thoughts on a term of ahl al-kitab. This paper examines the term of ahl al-kitab in the Qur’an according to him, along with his arguments. With historical approach, Ridha argues that the term of ahl al-kitab refers not only to Nasrani (Christians) or Yahudi (Jews) but also it includes other religions that have a holy book supposedly carried by a prophet
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Parwanto, Wendi. "Konstruksi dan Tipologi Pemikiran Muhammad Basiuni Imran (1885-1976) Sambas, Kalimantan Barat dalam Literatur Tafsir." Substantia: Jurnal Ilmu-Ilmu Ushuluddin 21, no. 1 (April 1, 2019): 61. http://dx.doi.org/10.22373/substantia.v21i1.4476.
Full textAbstract:
Many researchers have studied the thought of Muhammad Bstationi Imran, but typologies of thought, specifically in the field of interpretation, has not been well documented. Based on these reasons, the authors are interested in exploring this theme further. This library research used descriptive-analysis model, historical-philosophical approach, genealogical theory and typology of Islamic thought. The study found that the thought of M. Bstationi Imran in the field of interpretation is largely influenced by the thoughts of Muhammad Rasyid Ridha, so his thoughts tend to be textual-literal in nature.Abstrak: Penelitian tentang Muhammad Basiuni Imran telah banyak diteliti oleh para peneliti, namun penelitian pada aspek tipologi pemikirannya, khususya dalam bidang tafsir, belum banyak dilakukan. Berdasakan alasan tersebut, maka penulis tertarik untuk mengkaji tema ini lebih jauh. Penelitian ini adalah penelitian kepustakaan dengan model deskriptifanalisis, dengan menggunakan pendekatan historis-folosofis dan dengan menggunakan teori genealogi serta tipologi pemikiran Islam. Kesimpulan dari penelitian ini adalah pemikiran M. Basiuni Imran dalam bidang tafsir sebagian besar dipengaruhi oleh pemikiran Muhammad Rasyid Ridha, sehingga pemikiran beliau cenderung bersifat tekstual-literal
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Yahaya, Amiratul Munirah, and Amiratul Munirah Yahaya. "Pengaruh Tafsir al-Maraghi Terhadap Penulisan Tafsir Melayu di Malaysia." Journal of Contemporary Islamic Studies 4, no. 1 (July 13, 2020): 67–83. http://dx.doi.org/10.24191/jcis.v4i1.20.
Full textAbstract:
Kajian ini bertujuan mengenalpasti pengaruh Tafsir al-Maraghi terhadap penulisan tafsir Melayu di Malaysia. Tafsir al-Maraghi karya Ahmad Mustafa al-Maraghi merupakan kitab tafsir aliran islah daripada Mesir. Metod penulisannya menggunakan pendekatan al-Adab wa al-Ijtima’i sebagaimana dipelopori oleh Tafsir al-Manar. Iaitu menghubungkan tafsiran ayat-ayat al-Qur’an dengan sosio-budaya masyarakat meliputi aspek akidah, politik dan kemasyarakatan. Corak pemikiran al-Maraghi banyak dipengaruhi oleh gurunya Muhammad Abduh dan Muhammad Rasyid Rida. Metod pengumpulan data menggunakan kajian perpustakaan dan kaedah temubual. Manakala metod analisis data menggunakan kaedah deduktif dan analisis dokumen melalui karya-karya tafsir. Hasil dapatan menunjukkan berlaku penyerapan idea-idea pembaharuan al-Maraghi dan aplikasi pendekatan al-Adab wa al-Ijtima’i dalam penulisan tafsir Melayu.
This study aimed to identify the influence of Tafsir al-Maraghi in the Malay writing Quranic Exegesis in Malaysia. The Tafsir al-Maraghi written by Ahmad Mustafa al-Maraghi was greatly influenced by the thought of his teachers Muhammad Abduh and Muhammad Rasyid Rida. It was also influenced by the modern writings of Quranic Exegesis method in Tafsir al-Manar. This approach known al-Adab wa al-Ijtima’i integrated the interpretations of Quranic verses with society and current issues supported with scientific facts related to faith, politics and sociology. Data for this study were collected using library research and interviews. The collected data were analysed using deductive reasoning and document analysis. Finding of this study indicates that the al-Maraghi’s reform ideas and method of tafsir in Tafsir al-Maraghi were disseminated among the Malay writings of Quranic Exegesis in Malaysia.