Aqaid 50 Versus Aqaid 48 (Kajian Kitab Ummul Barahin di Pesantren Salaf). Ahmad Musyafiq. Journal article Analisa Journal of Social Science and Religion . Salah satu kitab terpenting yang dikaji di pesantren adalah Kitab Umm Barahin karya al-Sanusi. Apa isi dari kitab ini, bagaimana respon. Pag pangadjih kitab Ummul Barahin hi Imam As-Sanusiy Rahimahullah sakahabah adlaw Juma’at sin mahapun #TAWHEED☝ Please Like & Share our .

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Hardcoverpages. Firstly, it has been overlooked that also mere translations, as opposed to full-fledged commentaries, are naturally very likely to include some form of commentary, or to have been produced with recourse to existing Arabic commentaries and glosses on a given Arabic source text, in order to render the meaning of the original understandable to local audiences unable to grasp its Arabic content.

Additionally, the author himself produced his own commentary to each of them. Muhammad Nasri is currently reading it Mar 02, Thus, already a cursory look at its length falsifies the idea that it could be nothing more than a translation of the original.

Secondary Sources Abdullah, Hj. Although groundbreaking work has finally been done in the field in the last few years, 1 this has been almost exclusively focused on original treatises and commentaries in the Arabic language. As far as reception and commentary history are concerned, a look at secondary sites of commentary, such as fatwas, likewise seems reasonable. JahrhundertBerlin, EB-Verlag, These are often framed in a way to prepare Malay scholars for questions from their students.

There are no discussion topics on this book yet. Syair sifat dua puluhn.

كـتـاب أم الـبـراهـيـن – Kitab Umm al-barahin

The work is concluded with a critique of the criticism put forward in commentaries authored by Malay writers which we will illustrate to be unsubstantiated interpretation of the original texts of Umm al-Barahin. Against this background it may also be asked, polemically speaking, whether these scholarly misconceptions kitav not based on an implicit hierarchization of Islamic discourse and languages, whereby it is plainly assumed that the scholarship of Southeast Asian Muslims can hardly be expected to extend beyond the comparably unoriginal field of translation.


Lists with This Book. Strikingly, his output was not only exclusively in Malay, but he evidently also took up the seemingly distinctively Southeast Asian genre of sifat dua puluh literature. The present contribution, however, will primarily revolve around commentaries written in the major historical Southeast Asian language of Islamic scholarship, namely in classical Malay and its adaptation of the Arabic script, both of which have come to be known as jawi language and script respectively.

Journal focused on history of ideas and doctrines of the Arab world Publisher: Brenner, Barzhin African Sufip. To see what your friends abrahin of ujmul book, please sign up. This is intriguing for two reasons. Batahin M A rated kifab really liked it Oct 02, Commentaries, glosses and commentated translations of the text have, however, hitherto received only scant attention.

From the midth century onwards, the writing of a sifat dua puluh work became a standard task for aspiring Southeast Asian scholars. Sulawesi SelatanJakarta, Arsip Nasional, As the Malay wording is, however, significantly different in both works, it must be concluded that it was independently translated from a so far unidentified Arabic original.

Secondly, we have numerous local manuscripts with translations of the text, whereby it was usually the medium of interlinear translations, which has been preferred. Khairul Anwar added it Oct 11, Nurul Anwar marked it as to-read Jan 24, Refresh and try again. I am indebted ummkl Contents – Previous document – Next document. Some have even found their way into print.

Kemudian penulis membahaskan secara ringkas setiap buku-buku yang ada kaitan dengan kitab matan ini. Even though Malay had by the time of the production of the fatwaas in most parts of Muslim Southeast Asia, become the dominant scholarly language for Cambodian Muslims, 75 it was not the only one locally used for the teaching of the sifat dua puluhas is attested not only by the fatwa at hand, but also by the preservation of sifat dua puluh texts in the Cham language, which is spoken by the majority of Cambodian Muslims, in local manuscript collections.

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The Malay commentaries of the Umm al-Barahin, varahin elucidate and elaborate on al-Sanusi’s typology of the Divine Attributes and other related issues, prove that the Malay scholars in the past had achieved a very high degree of understanding of Islamic ontology, epistemology and metaphysics.

Such have even been preserved in the perceived fringes of Southeast Asian Islam. In the following, only the three arguably most well-known specimens of this category, of which there certainly exists a larger number, will be discussed.

Malay interlinear translations are also preserved in manuscript collections of the Philippines. Return to Book Page. Follow us RSS feed.

Al-Sanusi’s Umm al-Barahin

Just a moment while we sign you in to your Goodreads account. Batahin fatwa in question, which sheds light on the place of commentaries in scholarly tradition in general, was solicited by a Southeast Asian Muslim. On a lesser scale, also texts in other Southeast Asian languages, such as Javanese and Cham, the language used by the Cham people of Indochina, will also be discussed.

Skop pendedahan yang dibincangkan adalah tentang bagaimana ulama-ulama Melayu berinteraksi dengan kitab matan ini, berapa ramai dan siapa yang menterjemahkan, berapa ramai dan siapa yang mensyarahkan, berapa ramai dan siapa yang melakukan hasyiah dan beberapa aspek lain lagi.

Aqaid 50 Versus Aqaid 48 (Kajian Kitab Ummul Barahin di Pesantren Salaf)

Goodreads helps you keep track of books you want to read. Fatwas and Scholarly Debates as a Form of Commentary. Ummhl, Islam, Colonialism and the Modern Age. Thus, it is also Shaghir, Koleksi Ulama Nusantara2 vols.

Bakker, Normative Grundstrukturenp.

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