Academic literature on the topic 'Abdullah bin Muhammad al-Misri, Syeikh'

Syekh Abdul Qadir Al-Jailani adalah putra dari Abu Sholeh bin Musa bin Abdullah bin Yahya Al-Yazid bin Muhammad bin daud bin musa al-juwainy bin Abdullah al-Makhdli bin Hasan Al-Mutsanna bin Hasan bin Ali bin Abi Thalib ra dan Ibunya bernama Syarifah Fatimah binti Abdullah Al-Shoma’I bin Abu Jamaluddin bin Mahmud bin Thohir bin Abu Atho Abdillah bin Kamaluddin Isa bin Alauddin Muhammad Al-Jawwad bin Ali Al-Ridha bin Musa Kadzim bin Ja’far As-Shadiq bin Muhammad Al-Baqir bin Zainal Abiding bin Husain Al-Syahid binti Fatimah ra binti Rasulullah SAW. Ma’rifah adalah ketetapan hati dalam mempercayai hadirnya wujud yang wajib adanya Allah SWT yang menggambarkan segala kesempurnaannya. Ma’rifat terhadap dzat Allah SWT adalah mengetahui bahwa sesungguhnya Allah adalah wujud Esa, Tunggal dan sesuatu Yang Maha Agung, mandiri dengan sendiri-Nya dan tidak ada sesuatu pun yang menyamai-Nya. Sedangkan ma’rifat terhadap sifat Allah SWT adalah mengetahui dengan sesungguhnya bahwa Allah Maha hidup, Maha mengetahui, Maha kuasa, Maha mendengar, Maha melihat dengan segala sifat keparipurnaan-Nya. Dan akan tampak dalam hidupnya kalbu bersama Allah SWT. Rumusan masalah yaitu; Siap saja Guru-guru Syekh Abdul Qadir Al-Jailani, apa saja karya Syekh Abdul Qadir Al-Jailani, Gambaran ma’rifah secara umum serta, maqam untuk mencapai ma’rifah, konsep ma’rifat Syeikh Abdul Qadir Al-Jailani.

Syekh Abdul Qadir Al-Jailani adalah putra dari Abu Sholeh bin Musa bin Abdullah bin Yahya Al-Yazid bin Muhammad bin daud bin musa al-juwainy bin Abdullah al-Makhdli bin Hasan Al-Mutsanna bin Hasan bin Ali bin Abi Thalib ra dan Ibunya bernama Syarifah Fatimah binti Abdullah Al-Shoma’I bin Abu Jamaluddin bin Mahmud bin Thohir bin Abu Atho Abdillah bin Kamaluddin Isa bin Alauddin Muhammad Al-Jawwad bin Ali Al-Ridha bin Musa Kadzim bin Ja’far As-Shadiq bin Muhammad Al-Baqir bin Zainal Abiding bin Husain Al-Syahid binti Fatimah ra binti Rasulullah SAW. Ma’rifah adalah ketetapan hati dalam mempercayai hadirnya wujud yang wajib adanya Allah SWT yang menggambarkan segala kesempurnaannya. Ma’rifat terhadap dzat Allah SWT adalah mengetahui bahwa sesungguhnya Allah adalah wujud Esa, Tunggal dan sesuatu Yang Maha Agung, mandiri dengan sendiri-Nya dan tidak ada sesuatu pun yang menyamai-Nya. Sedangkan ma’rifat terhadap sifat Allah SWT adalah mengetahui dengan sesungguhnya bahwa Allah Maha hidup, Maha mengetahui, Maha kuasa, Maha mendengar, Maha melihat dengan segala sifat keparipurnaan-Nya. Dan akan tampak dalam hidupnya kalbu bersama Allah SWT. Rumusan masalah yaitu; Siap saja Guru-guru Syekh Abdul Qadir Al-Jailani, apa saja karya Syekh Abdul Qadir Al-Jailani, Gambaran ma’rifah secara umum serta, maqam untuk mencapai ma’rifah, konsep ma’rifat Syeikh Abdul Qadir Al-Jailani.

Theological discourse in Nusantara is always associated with two varieties of Ash‘arīsm and Māturīdīsm. Nevertheless, Ash‘arīsm became the dominant theological discourse for Muslim people of Nusantara at least since the seventeenth century—or more—which brought by ‘Ulamā’s. There are some obscurity concerning the history of Māturīdīsm about the carriers and teachings developed. Thus it is oſten assumed that the theological discourse that developed in Nusantara since Islam entered and developed just an Ash‘arīsm and ignored other theology [Māturīdīsm]. This study would prove that Māturīdīsm developed along with the development of Ash‘arīsm through the global networks of the Nusantara ‘Ulamā around theological discourse in the Muslim world. This study attempts to provide the justification of Māturīdīsm that developed in Nusantara as well as provide a new perspective about method of theology for Muslim people of Nusantara. The focus of this study is to explore the intellectual treasures of ulama’s works in Nusantara who lived in the period of the seventeentah until nineteenth centuries. This study concludes that theological discourse in Nusantara is a continuous form of global theological discourse that developed in the Islamic world, where the emerging theological discourse always associated on two varieties of Ash‘arīsm and Māturīdīsm which later became known as Sunnīsm. In this context, the discourse of Māturīdīsm developed in Nusantara is seen as a method of thinking that is in tune with the tradition of Sunnīsm which emphasizes the elements of moderation and balance in theology. Keywords: Theology, Sunnī, Ash‘arīsm, Māturīdīsm, ‘Ulama, Nusantara Reference: Abdullah, Muhd Saghir, Sheikh Muhammad Arsyad al-Banjari: Pengarang Sabilal Muhtadin. Kuala Lumpur: Khazanah Fathimiyah, n.d. Abū ‘Udhba, al-Rawḍat al-Bahīyah fī-mā Bayn al-Ashā’irah wa al-Māturīdīyah. Hyderabad: n.p, 1322 H. Arshād, M. al-Banjārī, Tuḥfah al-Rāghibīn fī Bayān Ḥaqā’iq Īmān al-Mu’minīn, MS collection of PNRI Jakarta, v.d.w. 37. ________, Durr al-Nafis fī ‘Ilm al-Tawḥīd. Singapura: al-Haramayn, 2005. Ash‘ari, Hashim, Risālah Ahl al-Sunna wa al-Jamā‘a. Jombang: al-Maktabah al-Islāmī, n.d. Attas, M. Naquib al-, The Oldest Known Malay Manuscript: A 16th Century Malay Translation of the ‘Aqā’id of al-Nasafī. Kuala Lumpur: University of Malaya Press, 1988. _______, Al, Commentary on the Ḥujjat al-Ṣiddīq of Nūr al-Dīn al-Rānīrī. Kuala Lumpur: Misnistry of Culture, 1986. _______, The Mysticism of Hamzah Fansuri. Kuala Lumpur: University of Malaya Press, 1970. Azra, Azyumardi, Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII & XVIII. Jakarta: Kencana, 2013. Baghdādī, Abd al-Qāhir bin Ṭāhir al-, al-Farq Bayn al-Firāq. Beirut: Dār al-Kutub al-‘Ilmīyah, 2009. Bantanī, Nawawī al-, Fatḥ al-Majīd fī Sharḥ al-Durr al-Farīd fī ‘Ilm al-Tawḥīd. Bandung: al-Ma‘ārif, n.d. _______, Nihāyat al-Zayn fī Irshād al-Mubtadi‘īn. Beirut: Dār al-Kutub al-‘Ilmīyah, 2002. Bazdawī, Abū al-Yusr Muhammad al-, Kitāb Uṣūl al-Dīn. Cairo: al-Maktabah al-Azharīyah, 2003. Ceric, Mustafa, Roots of Synthetic Theology in Islam: A Study of the Theology of Abu Mansur al-Maturidi. Kuala Lumpur: ISTAC, 1995. Drewes, G.W.J., “Further Data Concerning ‘Abd al-Samad al-Palimbani”, in Bijdragen tot de Taal-, Land- en Volkenkunde 132, No. 2/3 (1976). _______, The Admonitions of Seh Bari: A 16th Century Javanese Muslim Text. Den Haag: Martinus Nijhoff, 1969. Effendi, Djohan, Pembaruan Tanpa Membongkar Tradisi. Jakarta:Kompas, 2012. Eissa, Mohamed Ahmed Abdelrahman, The Jurist and the Theologian: Speculative Theology in Shāfi‘ī Legal Theory. New York: Gorgias Press, 2017. Fādānī, Yāsīn al-, al-'Iqd al-Farīd min Jawāhir al-Asānīd. Surabaya: Dār al-Saqāf, 1981. Fathurahman, Oman, Katalog Naskah Tanoh Abee Aceh Besar. Jakarta: Komunitas Bambu & PPIM, 2010. Ghurābah, Ḥamūdah, Abū Ḥasan al-Ash‘arī. Cairo: Majma‘ al-Buḥūth al-Islāmīyah, 1993. Griffel, Frank, Al-Ghazālī’s Philosophical Theology. New York: Oxford University Press, 2009. Hasan, Noorhaidi, “Muhammad Arshad al-Banjari (1710-1812) and the Discourse of Islamization in the Banjar Sultanate”, thesis M.A. Leiden: Leiden University, 1999. _______, “The Tuḥfah al-Rāghibīn: the Work of Abdul Samad al-Palimbani or of Muhammad Arsyad al-Banjari?”, in Bijdragen tot de Tall-, Land-en Volkenkunde (BKI) 161-3, 2007. Hasjmy, Ali, Syi’ah dan Ahlussunnah; Saling Rebut Pengaruh dan Kekuasaan Sejak Awal Sejarah Islam di Kepulauan Nusantara. Surabaya: PT.Bina Ilmu, 1983. Hasyim, Arrazy, Teologi Ulama Tasawuf di Nusantara Abad XVII-XIX. Ciputat: Maktabah Darus Sunnah, 2011. Heer, Nicholas, A Concise Handlist of Jawi Authors and Their Works. Washington: n.p, 2009. Ibn Ḥazm, al-Faṣl fī al-Milal wa al-Niḥal. Beirut: Dār al-Ma‘rifah, 1983. Isa, Ahmadi, “Ajaran Tasawuf Syeikh Muhammad Nafis al-Banjari”, thesis Ph.D Jakarta: IAIN Syarif Hidayatullah, 1996. Ismail, Engku Ibrahim, Syeikh Daud bin Abdullah al-Fatani: Peranan dan Sumbangan terhadap Khazanah Islam di Nusantara. Kuala Lumpur: Akademi Pengajaran Melayu University Malaya, 1992. Kalsum, Nyimas Umi, “Tuḥfah Ar-Rāgibīn fī Bayān Ḥaqīqat Īmān al-Mu’minīn”, thesis M.A. Jakarta: University of Indonesia, 2004. Laffan, Michael, The Making of Indonesian Islam. New Jersey: Princeton University Press, 2011. Madjid, Nurcholish, Islam Doktrin dan Peradaban. Jakarta: Paramadina, 2008. Mas'ud, Abdurrahman, Dari Haramain ke Nusantara. Jakarta: Kencana, 2006. McDonald, Duncan, Development of Muslim Theology, Jurisprudence and Constitutional Theory. New York: Charles Scribner’s Sons, 1903. Mulyati, Sri, “Sufism in Indonesia: An Analysis of Nawawi al-Banteni’s Salālim al-Fuḍalā”, thesis M.A. Montreal: University of McGill, 1992. Muttalib, Abdul, “The Mystical Thought of Muhammad Nafīs al-Banjārī: An Indonesia Sufi of the Eighteenth Century”, thesis M.A. Montreal: McGill University, 1995. Nafīs, M. al-Banjārī, Durr al-Nafīs fī Bayān Waḥdat al-Af‘āl wa al-Asmā‘ wa al-Ṣifāt wa al-Dhāt al-Taqdīs. Singapura: al-Haramayn, n.d. Nasution, Harun, Teologi Islam. Jakarta: UI Press, 2011. Palimbānī, ‘Abd al-Ṣamad al-, Sayr al-Sāllikīn ilā ‘Ibādat Rabb al-‘Ālamīn. Singapura: al-Haramayn, n.d. Quzwain, M. Chatib, Mengenal Allah: Suatu Studi Mengenai Ajaran Tasawuf Syekh Abd al-Shamad al-Palimbani. Jakarta: Bulan Bintang, 1985. Rānīrī, Nūr al-Dīn al-, Durrat al-Farā'id bi Sharḥ al-‘Aqā’id, MS collection of PNRI Jakarta. Research Team IAIN Antasari, Risalah Tasawuf Syekh Abdul Hamid Abulung. Banjarmasin: IAIN Antarasari, 2003. Shahrastānī, Muḥammad bin ‘Abd al-Karīm al-, al-Milal wa al-Niḥal. Beirut: Dār al-Kutub al-‘Ilmīyah, 2011. Ṣiddīq, ‘Abd al-Raḥmān al-Banjārī, Fatḥ ‘Ālim fī Tartīb al-Ta‘līm. Singapura: Matba‘ah Ahmadīyah, 1936. Sinkilī, ‘Abd al-Ra’ūf al-, ‘Umdat al-Muḥtājīn ilā Sulūk Maslak al-Mufradīn, MS collection of PNRI Jakarta. Tirmasī, Maḥfūẓ al-, Kifāyat al-Mustafīd Limā 'Alā Min al-Asānīd. Beirut: Dār al-Bashā’ir al-Islāmīyah, n.d. Voorhoeve, P., “Abdul Samad al-Palimbani”, in The Encyclopaedia of Islam. Leiden: Brill, 1967. Zabīdī, Murtaḍā al-, Itḥāf al-Sādāt al-Muttaqīn. Beirut: Dār al-Kutub al-‘Ilmīyah, 2017.

Wahdah al-wujūd is one of the doctrines that has been discussed and debated by sufis in tasawwuf teachings. Nowadays, several fatwas from certain Islamic State Councils in Malaysia have issued to ban this doctrine from being spread due to ittihād and hulūl issues (pantheisme). This article highlights wahdah al-wujūd in Kashf al-Asrār Syeikh Muhammad Saleh Abdullah Minangkabawi according to the tasawwuf perspectives. This article aims to examine the textual in Kashf al-Asrār in dealing with fatwa and critisism. This article uses qualitative research method through documentary contents to identify wahdah al-wujūd doctrines and analysis method for analyzing the textuals in Kashf al-Asrār Syeikh Muhammad Saleh Abdullah Minangkabawi. The study eventually finds that Syeikh Muhammad Saleh Abdullah Minangkabawi refused the idea of ittihād and hulūl in his doctrine of tauhid, by using metaphore in discussing his ideas of tauhid, and the fatwa needs to be improved to address positive perspectives on Kashf al-Asrār’s teachings of tauhid.

One of the concerns that exist in the maqashid as-syariah (the aims of the Islamic law) is the relationship between the principles of jurisprudence (ushul al-fiqh) and the objectives of the law disciplines. In this sense, scholars have contested the subject. Some of them consider that the purposes of the Islamic law is a part of the jurisprudence, while the others opine that both of them are independent sciences. This essay aims to investigate the issue by using inductive analytical technique. Among the most noteworthy outcomes reached in this investigation are as follows. First, the Ulama who understood that the purposes of the law is part of the jurisprudence include Imam Shatibi, Sheikh Abdullah ibn Bayyah, and Numan Jaghim. Second, the Ulama who saw the independence of the aims of the law of jurisprudence include Imam Muhammad al-Tahir ibn Ashur, Ahmad al-Raisuni, Ismail Hasani, Muhammad al-Habib Ibn al- Khuja and Jasser Auda. In addition, based on the examination of the two viewpoints, it can be argued that the second position creates space to aid the process of constructing contemporary Islamic law. Other than that there is a note of the need to improve the rules in it so that it does not have a negative influence.Keywords: Separation; Maqashid Syariah; Ushul Fiqh; Contemporary of Islamic Law Abstrak.Salah satu permasalahan yang ada dalam Maqashid Syariah (tujuan-tujuan hukum syariah) adalah terkait hubungan antara ilmu Ushul Fiqh dan ilmu Maqashid Syariah, para ulama telah mendiskusikan masalah tersebut, beberapa dari mereka berpendapat bahwa Maqashid Syariah itu bagian dari ilmu Ushul Fiqh, dan beberapa dari mereka yang percaya bahwa Maqashid Syariah merupakan ilmu mandiri yang terpisah. Oleh karena itu, penulis mencoba mengkaji masalah tersebut. Dalam penelitian ini menggunakan pendekatan analitik induktif. Di antara hasil yang dicapai dalam penelitian ini adalah sebagai berikut. Pertama, sebagian Ulama yang melihat bahwa Maqashid Syariah adalah bagian dari Ushul Fiqh beberapa di antaranya adalah Imam Syatibi, Syekh Abdullah bin Bayyah, dan Numan Jaghim. Kedua, para ulama yang melihat kemandirian Maqashid Syariah beberapa di antaranya adalah Imam Muhammad al-Tahir Ibn Ashur, Ahmad al-Raisuni, Ismail Hasani, Muhammad al-Habib Ibnu al-Khuja dan Jasser Audah. Selain itu berdasarkan analisis kedua pendapat tersebut diperoleh kesimpulan bahwa pendapat kedua membuka ruang untuk mempermudah pada proses penetapan hukum Islam kontemporer dan menjadi catatan perlunya untuk mengokohkan aturan di dalamnya sehingga tidak menimbulkan dampak negatif.Kata kunci: Pemisahan; Ilmu Maqashid Syariah; Ilmu Ushul Fiqh; Hukum Islam kontemporer

This research aims to reveal the structure, world view, and social structure in Abdullah bin Muhammad al-Misri'sHikayatMareskalek (HM) with the theory of genetic structuralism by Lucien Goldmann’s perspective. This research used the first version of HM text or HMa Cod. Or. 1724 edited by Zaini-Lajoubert. The data of this study were obtained by using the reading-note technique and dialectical method. The data for the three research variables are HM text; philosophical, cultural, and ideological texts; as well as texts of social research results, such as economics, politics, and the like that are relevant to HM. These data are analyzed by a dialectical method to show the relationship between variables by placing them in the overall social structure. The results of this study indicate that the structure of the Hikayat is formed from various oppositional relations which generally show colonial opposition to the natives and the Chinese,as well as Islam and Islamism to colonialism. The structure depicts Mareskalek's interiority as a troubled hero, but he wants to unite with the world. By borrowing a novel concept of Lukacs, HM is a type of education. The worldview expressed is leadership elitism and Islamism. The first world view appears from the structure that puts the colonial as superior to other social classes. Meanwhile, Islamism can be seen from the structure that declares Islam and Islamism above colonialism. Both of them are contradictory related. On the one hand, al-Misri stated the values of colonial superiority by manipulating historical facts. On the other hand, he was against colonialism though not directly. This is made possible by the social changes that occurred as a result of Daendels' various policies. In addition, the author is in an intermediary position. As part of the Arab community, he is below the colonial and above the natives in the structure of the Dutch East Indies society.