Aqaid 50 Versus Aqaid 48 (Kajian Kitab Ummul Barahin di Pesantren Salaf). Ahmad Musyafiq. Journal article Analisa Journal of Social Science and Religion . Salah satu kitab terpenting yang dikaji di pesantren adalah Kitab UmmÂ Barahin karya al-Sanusi. Apa isi dari kitab ini, bagaimana respon. Pag pangadjih kitab Ummul Barahin hi Imam As-Sanusiy Rahimahullah sakahabah adlaw Juma’at sin mahapun #TAWHEED☝ Please Like & Share our .
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There are no discussion topics on this book yet. Kemudian penulis membahaskan tentang kadar pendedahan isi kandungan kitab matan tersebut dalam kalangan umat Islam berbangsa Melayu, terutamanya dalam kalangan ulama-ulama Melayu, skop isi kandungan yang dibahaskan ialah: Proudfoot, Early Malay Printed Booksp.
Sulawesi SelatanJakarta, Arsip Nasional, Thus, the works in question can easily be regarded as commentaries on a specific ummlu of the matn.
W M A rated it really liked it Oct 02, For this purpose, also texts, which are less obviously belonging to, or associated and structurally corresponding with, an individual cluster, such as the sifat dua puluh works in this study, should arguably be factored into the equation.
Refresh and try again. Malay interlinear translations are also prese 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.
At first unable to furnish an answer to the enquirer, he is able to provide one the following day, after an encounter with the prophet in his dreams. Open Preview See a Problem? PaEni, Mukhlis, Katalog induk naskah-naskah Nusantara: Want to Read saving…. Secondly, we have numerous local manuscripts with translations of the text, whereby it was usually the medium of interlinear translations, which has been preferred.
From the midth century onwards, the writing of a sifat dua puluh work became a standard task for aspiring Southeast Asian scholars. Such have even been preserved in the perceived fringes of Southeast Asian Islam.
kifab No trivia or quizzes yet. Al-Sanusi’s Umm al-Barahin, a short treatise on Islamic creed has greatly influenced people in many countries, and has been translated into Malay and commented upon by a number of prominent Malay scholars like Muhammad Zayn al-Ashi, Dawud al-Fatani, Zayn al-‘Abidin al-Fatani and others.
This is most evident in the emergence of a specific sifat dua puluh twenty attributes literature in the region, mostly in Malay and Javanese, but also in minor Southeast Asian Muslim languages such as Bugis and Cham, 48 which does not seem to have developed among similar lines in either the Arab World or West Africa. These are often framed in a way to prepare Malay scholars for questions from their students. For these legal differences see Ibn Rushd, Disti Some have even found their way into print.
Aqaid 50 Versus Aqaid 48 (Kajian Kitab Ummul Barahin di Pesantren Salaf)
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. 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. I am indebted to Ahmad Abdul Rahim Cairo for this reference.
Secondary Sources Abdullah, Hj.
The šarḥ/ḥāšiya Phenomenon in Southeast Asia
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The work is concluded with a critique of the criticism put forward brahin commentaries authored by Malay writers which we will illustrate to be unsubstantiated interpretation of the original texts of Umm al-Barahin. Full text PDF k Send by e-mail.
This book is not yet featured on Listopia. His choice, and the way he carried out this task, proved to be successful.
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 kkitab in the Cham language, which is spoken by the majority of Cambodian Muslims, in local manuscript collections.