KITAB ULAMA PDF

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PDF | A research project on the Indonesian ulama gave me the opportunity to visit pesantren in various parts of the Archipelago and put together a sizeable. blogs and lapacalases.cf item tags). [archiveorg KitabUlamaKontemporer width= height= frameborder=0 PDF download . Martin van Bruinessen, Biographies of Southeast Asian Ulama Published in: number of Malay kitab, many of them written by `ulamā from his native Patani.


Kitab Ulama Pdf

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A research project on the Indonesian ulama gave me the opportunity to visit The former used to study religion exclusively through kitab kuning (called kuning . Aqaid Ulama Deoband By Maulana Khalil Ahmed you can get more books islamic books . urdu amliyat book free download | FreeEbooks Black Magic Book, Free Pdf Books Mualijat e Baah, tib ki kitab urdu, unani tibbi books in urdu, old. This is a list of significant books of Sunni Islam doctrine. Contents. [hide]. 1 Hadith . Al-Kutub . Kitab al-Miraj by Abu'l-Qasim 'Abdul karim bin Hawazin al- Nisapuri (alleged); Al-Sira Al-Nabawiyya (4 Volume Set) by Ibn Kathir · The Legacy of the Prophet . lapacalases.cf MukhtasarMuwattaImamMalik/lapacalases.cf

Other books: APACHE SOLR EBOOK

Penyataan hampir sama juga saya temui ketika membaca Modern Islamic Thought in a Radical Age: Religious Authority and Internal Criticism tulisan Muhammad Qasim Zaman yang menyorot tindakan gerakan Wahabi yang memberikan dana kepada Muhammad Rashid Ridha dalam meneruskan operasi penerbitan majalah al-Manar yang membawa suara dan faham modenis Islam ke negara Islam anak murid kepada Syeikh Muhammad Abduh itu ada mengkritik gerakan Wahabi meskipun ia dianggap memiliki beberapa persamaan dengan faham Salafiyah yang dibawanya.

Apatah lagi beberapa perbualan ringkas dengan Mohd Zaidi Abdullah yang melahirkan kekhuatiran terhadap dominasi gerakan Wahabi ke atas syarikat penerbitan di Mesir - akhirnya membawa saya untuk membaca buku yang sedang diulas ini.

List of Sunni books

Syaikh Idahram yang dikatakan terpaksa menggunakan nama samaran ini kerana diancam bahaya, memperincikan tindakan yang boleh disifatkan sebagai jenayah akademik dan ilmiah itu apabila melakukan pemalsuan, pengubahan dan pembuangan bahagian tertentu dalam kitab-kitab utama rujukan umat Islam seperti kitab al-Adzkar karya Imam Nawawi; Syarh al-Aqidah at-Thahawiyah as-Subki ; Aqidah as-Salaf Ashhabu al-Hadits Abu Utsman Ismail as-Shobuni as-Syafie dan tidak terkecuali kitab Imam As-Asyaari, iaitu al-Ibanah sehingga banyak kitab yang palsu beredar di pasaran.

Beliau membuat perbandingan dengan kitab yang dipalsukan dengan kitab yang sebenar termasuklah Diwan Imam Syafi'i, Shahih Bukhari dan Muslim, selain penghapusan hadis tertentu daripada Musnad Ahmad, iaitu Imam Ahmad bin Hanbal yang mengasaskan mazhab Hanbali.

Malah, jenayah akademik itu juga tidak terkecuali dilakukan terhadap karya rujukan golongan Wahabi sendiri, iaitu Majmu' Fatawa Ibnu Taimiyah khususnya dalam perhatian yang diberikan oleh ulama itu terhadap tasawuf tetapi bercanggah dengan fahaman kelompok Wahabi.

Selain mencatat, membanding dan mendedahkan tindakan memalsu, mengubah atau menghilangkan ayat atau bahagian tertentu yang bercanggah dengan doktrin yang dipegang oleh Wahabi, pengarang turut menyenaraikan teks yang menyimpang dalam kitab golongan Salafi-Wahabi khususnya yang menjatuhkan hukum musyrik kepada sebahagian besar umat Islam dan ulamanya atas persoalan yang furuiyah seperti istighathah, tawasul, tabaruk dan lain-lain.

The curriculum which included sports and music was too modern to Muhammad's taste; and soon he and a few like-minded friends left the Normaal School to visit more traditional institutions. As an itinerant student he became acquainted with such traditional Minangkabau ulama as Sulayman al- Rasuli and Jamil Jaho, the leading lights of the traditionalist Muslim organisation PERTI estabished in In, the early s Muhammad Wali returned to South Aceh and established his own dayah the Acehnese version of the pesantren , called Darussalam, in Labuhan Haji.

He also involved himself in politics, largely, it seems, because of a perceived threat to his religious beliefs and practices from the side of reformist Islam. The reformist organisation Muhammadiyah, which was strong among the Minangkabau of in West Sumatra, was also very active in West and South Aceh, where it found a growing following, especially among the Minangkabau resident there.

In the s, PUSA was deeply involved in the separatist Darul Islam rebellion, while Muhammad Wali and his friends carefully remained aloof from such radical politics. The government adopted a correspondingly friendly attitude towards PERTI, dispensing various forms of patronage. There exists also a printed collection of his fatwas, which is interesting because several of these fatwas concern local customs and situations: He had studied with the same Meccan teachers as his more famous contemporary, Nawawi of Banten, i.

It consists, besides a collection of prayers and invocations, of two short works on doctrine, which he had lithographed in Bombay and which were later printed in Mecca as well: Both works are still used in the Malay-speaking parts of the Archipelago.

Aus dem heutigen Leben Haag: Martinus Nijhoff, , pp. Ramadhani, , p. He was born in Pontianak West Borneo ; his father was a Banjarese i. Little is known of his life. He is the author of several books, all of which are Malay translations of Arabic originals. The best known of his works are two books on Sufism: All of these works are still used in Borneo and parts of mainland Malaysia.

The name by which he became known, Tuan Tabal, derived from the village where he was born around , Tabal in northern Kelantan at present part of Thailand ; his proper name was Abdul Samad bin Muhammad Salleh.

He received his first education from his father Muhammad Salleh, who was the village imam; then he went to a pondok in Patani to continue his studies. His inclination towards mysticism showed itself early. After his return from Patani he often engaged in meditation and ascetic exercises, which were then common enough practices among those striving to develop their spiritual powers. He was still a young man when he went to Mecca, to engage in further studies.

Nik Hassan, see bibliography that Tuan Tabal himself was also an initiate and even a teacher of this order.

Upon his return to Kelantan possibly , he opened a pondok in his native Tabal; around , he moved to Kota Bharu, where he also opened a simple school surau. Perbadanan Muzium Negeri Kelantan, , ; H. Wan Muhd. Persatuan Sejarah Malaysia, , Dewan Bahasa dan Pustaka, , especially pp Abdul Halim was born in into a family of religious prestige and aristocratic standing in the village of Cibrelang in Majalengka district, West Java.

His father was the penghulu government- appointed religious functionary of Jatiwangi, and the family socialised with the native administration officials. He received his first education in a number of pesantren in the Majalengka-Cirebon region. One source Noer Abdullah of Lontangjaya, KH.

Syuja' of Bobos Cirebon , KH. Agus of Kenayangan Pekalongan.

Back in Majalengka, Abdul Halim was going to make his mark as an educational reformer. Soon after his return in , Abdul Halim, who gained his livelihood as a trader, established an association called Hayatul Qulub, which like the Sarekat Dagang Islam intended to defend the interest of Muslim traders against the stronger Chinese competition.

Female Ulama voice a vision for Indonesia’s future

After physical clashes with Chinese traders, the association was banned by the Dutch authorities in Abdul Halim then turned to more strictly educational activities. His association was transformed into a social and educational one by the name of Persjarikatan Oelama, which in received official recognition.

In the Persjarikatan Oelama adopted Abdul Halim's proposal to establish a radically new type of educational institution, a boarding school where the students were not only taught religious and general subjects but also practical skills in agriculture, handicraft and trade. The experiment was a moderate success but it remained the only institution of its kind until in the 's the same ideas inspired a number of 'development pesantren'.

Abdul Halim did not confine his activities to teaching alone. He was an active member of the Sarekat Islam from through , and under his leadership the Persjarikatan Oelama in the 's operated an orphanage and several economic enterprises a farm, a printing plant and a weaving mill of which all teachers in the madrasa were shareholders. In the years , the association published various magazines and brochures, in which especially the ethical aspects of Islamic teaching were emphasised.

Van Hoeve, , p. The Persjarikatan again received official recognition and joined Masyumi in ibid. Although the sphere of influence of this organisation remained largely restricted to the northern part of West Java, it succeeded in bringing a considerable number of madrasa under its wings. Ensiklopedi Islam, Jakarta: Departemen Agama, , pp. Oxford University Press, , pp. Steenbrink, Pesantren, madrasah, sekolah: Krips Repro, , pp. Mutiara, , pp. We know little about Abdurrahman Siddiq's early life.

According to oral tradition, he was born in Dalam Pagar, the village near Martapura in Southeast Borneo that grew around Arshad's mosque and shrine, and that he received his first education there. It is alleged that at the age of twenty-five, Abdurrahman Siddiq set out for the Holy Land, by way of West Sumatra, where he is believed to have studied several years first Ensiklopedi Islam: He then lived and studied in Mecca and Medina for several years five years, according to some, nine according to others.

Upon his return to the Archipelago, Abdurrahman Siddiq at first settled in Bangka. After some fifteen years on this island, he moved to Sapat in Inderagiri Hilir, East Sumatra around , or according to others in He established the first madrasah in this district, in the village of Parit Hidayat.

Here he also wrote various works in Malay, some of which were printed at the Al Ahmadiah Press in Singapura the successor of the press of the same name on Pulau Penyengat, established by the ruling family of Johor-Riau. Several of his other works only survived in manuscript and saw their first printings in Banjarmasin in the s.

He occupied this office until his death in His major works are: The latter allegedly was one of Arshad's teachers, and it is possible that this little book draws on a family tradition and in fact contains as is claimed by some Banjarese Arshad's mystical teachings, which he never cared to write down himself. A mystically coloured treatise on prayer, the proper attitude in praying, and on the benefits thereof. In the printed edition this is followed by a catechism for children.

On doctrine, concentrating on the twenty attributes of God and their theological implications. It appears to be largely based on Sanusi's well-known works on orthodox doctrine.

Abdullah Lembaga Penelitian Universitas Riau, ; Hj.

Khazanah Fathaniyah, , pp. Departemen Agama R. Later legend has it that at a very early age he showed signs of spiritual powers Hawash Abdullah relates several anecdotes to that effect. After a basic religious education in Sambas, he left for Mecca at the age of 19 to pursue further learning.

It appears that he never returned to the Archipelago. His studies in Mecca embraced various Islamic sciences besides Sufism. He later had the reputation of being well-versed in all the Islamic sciences and was highly respected not only by his fellow Southeast Asians but by born Meccans as well. Vikor, Sufi and scholar on the desert edge: Muhammad b. It has been translated into English by W.

Shellabear "A Malay treatise on popular Sufi practices", in: Aus dem heutigen Leben The Hague: Nijhoff, , pp , ; Hawash Abdullah, Perkembangan ilmu tasawuf dan tokoh-tokohnya di Nusantara Surabaya: Veinstein eds , Les ordres mystiques dans l'Islam Paris: The genealogy of the Mirghani family", to appear in Sudanic Africa 3.

As a child he followed his parents to Mecca, where there was a large colony of resident Patani scholars. As he grew up there, he studied the various Islamic sciences with a range of Malay and Arab teachers.

He later continued his studies for some time at al-Azhar in Cairo and in Jerusalem, where he studied among other things traditional Islamic medicine. According to Abdullah It was probably because of this experience and his interest in printing that after his return to Mecca he was made the head of the new Malay section of the government press there Most of these editions several of which still are regularly reprinted in Malaysia and Indonesia carry a poem by Shaykh Ahmad himself on the title page.

According to his grandson, H. The people of Patani and northern Malaya considered Shaykh Ahmad as the most learned scholar of the age and frequently wrote him letters to ask his opinion on religious matters.

He was a prolific author; Abdullah Several of these books are still regularly reprinted and used in Malay pondok and madrasa. Works by Ahmad Patani that still were in print in the s: Wan Mohd. Shaghir Abdullah. Pakatan Keluarga Tuan Tabal, , pp. Pustaka Aman Press, ; Bandung: Hussaini, , pp. Kuala Lumpur: Khazanah Fathaniyah, ; H. Suatu analisis fakta secara ilmiah Kuala Lumpur: Dewan Bahasa dan Pustaka, , pp.

Hooker, "Jawi literature in Patani: Snouck Hurgronje, Mekka 2 Haag: Nijhoff, , pp. Ahmad, born in , was the third son of Ajengan Kiai Haji Abdurrahim, the founder of the pesantren Cantayan near Sukabumi.

He studied, among other teachers, with Ajengan Suja'i of the pesantren Gudang in Tasikmalaya and Ajengan Ahmad Satibi of the pesantren Gentur in Cianjur regency, and then spent five years in Mecca improving his learning. During his stay in Mecca, he became a member of the Muslim nationalist association Sarekat Islam.

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After his return to Sukabumi in , he at first assisted his father teaching at the pesantren; in he moved to nearby Genteng, where he established his own school. Both Cantayan and Genteng were among the first pesantren in West Java to introduce a graded classroom system, but the curriculum appears to have consisted of strictly religious subjects only.

Ajengan Ahmad Sanusi repeatedly came into conflict with the government-appointed religious officials penghulu, naib and amil , especially after he issued a fatwa criticising the established practice of paying zakat to these officials. Each community, he ruled, should elect its own amil administrator of zakat , who should directly divide the zakat among the rightful recipients, rather than leave this to the government.

This fatwa, which hurt the economic interests of the officials, was widely perceived as reflecting hostility to the colonial administration. The same was true of another fatwa, in which he disapproved of the practice of mentioning the Dutch-appointed bupati in the Friday sermon, as if they were the independent rulers of the Muslim community.

These fatwa and their implications are discussed more extensively in Iskandar In September , the Dutch Indies authorities decided to remove Ahmad Sanusi from the village of Cantayan, where he then lived and taught, and keep him in Batavia, because of his "unfavourable influence on a part of the local population, especially his several thousand followers" H.

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Poeze ed , Politiek-politionele overzichten, deel I: Nijhoff, , p. This decision apparently was a belated reaction to an incident that had taken place the previous year: During Ahmad Sanusi's absence from Sukabumi, followers of his established a voluntary association called Perkoempoelan Ichtijaar Islam, of which they made him the president November ; two years later they established a social and religious organisation by the name of Al Ittihadoel Islamijah AII.

Ahmad Sanusi was its chairman from to , and then exchanged this position for that of advisor.

In , the Dutch authorities let Ahmad Sanusi return to Sukabumi, but he was not allowed to leave the town. It was then that he established his pesantren Sjamsoel Oeloem in the neighbourhood of Gunung Puyuh. Supporters of legal reform challenge to the minimum age of marriage for girls in the marriage law 16 had mounted a judicial challenge in the Constitutional Court.

They argued that it was at variance with the age of marriage specified in the UN Declaration on the Rights of the Child to which Indonesia is a signatory.

The Constitutional Court rejected the appeal, and used Islamic texts in its decision. The workshop, led by several young male kiyai, reviewed the textual justifications for banning child marriage, arguing the focus of the Court decision had been too narrow.

From the textual basis they moved to report on research on practices and impact of child marriage while working on strategies, including a further legal challenge that would present a broader set of texts, and the research results.

The movement for women-friendly interpretation of Islam has been occurring since the s, especially associated with Kiyai Hussein and the groups Rahima and Fahima, that were instrumental in organising this congress.

The congress ended with a declaration of three fatwa, reinforcing the value of female religious authority. The first fatwa argued for a minimum age of marriage of 18; the second, that sexual violence against women, including within marriage, is haram forbidden.

List of Sunni books

The third fatwa picked up the theme of environmental protection: environmental destruction is haram as it can trigger social and economic imbalances and place burdens on women.

Congress attendees have strong links into the community, and the organisers hold significant institutional positions, respect and support from government.He takes the credit for widening the range of works studied in the Javanese pesantren to include the canonical hadith collections and usul al-fiqh, topics not previously studied there. Wan Muhd. When news reached Arshad that Syarifah had attained marriageable age, he promised her to his companion Abdul Wahhab, a Buginese from South Sulawesi, and performed a simple marriage ceremony by proxy in the Great Mosque.

In the s and s, his books were found all over Java, and several of them are still in print. My Ph. In he was called back to Sambas because his father was dying; later that year he succeeded M. Need an account? This and all other photos taken by the author.

Al-Irsyad became one of the most outspoken representatives of Islamic reformism, largely due to Surkati.

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